the clothes another weareth or bee in life and health with the life and health of another A. No doubtlesse for if the sinne of Adam being a man onely were of force to condemne vs because wee were in his loynes why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie Rom. 5. 12. 19. others Q. But how can the righteousnesse of one iustifie so manie A. The manhood being ioyned to the Godhead and subsisting therein maketh the righteousnesse of Christ of infinite merit Q. How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ A. Because hee speaketh afterward of Sanctification which is the righteousnesse that is within vs. Q. What are the parts of Iustification A. Two the not reckoning or forgiuenesse of Rom. 4. 6. 7. 8. Philip. 3. 9. Rom. 5. 19. 2. Cor. 5. 21. Zach. 3. 4. 1. Ioh. 1. 7. our sinnes and the imputation of Christs righteousnesse both which are merited by his Priesthood Q. How did he merit the forgiuenesse of our sinnes A. By his sufferings in abasing himselfe to suffer death euen the death of the Crosse Q. If Christ haue merited the forgiuenesse of our sins how commeth it then that the godly are yet in this world afflicted for them and that for the most part more then the vngodly A. The affliction of the godly is not the punishment 1. Cor. 11. 32. Prou. 1. 32. that in iustice is due to sinne but a fatherly correction chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come Q. What gather you of this A. That we should not grudge at the prosperity of Ioh. 12. 3. Iob. 21. 30. the wicked when we are in trouble for as sheepe and kine vse to be put in fat pastures to be prepared to the shambles so they the more they receiue in this life the nearer and the heauier is their destruction in the life which is to come Q. Hauing our sinnes forgiuen by the merit of his sufferings what necessity is there that his righteousnesse should be imputed A. Very great for except that wee bee also made righteous we cannot enter into the kingdome of heauen and enioy the blessed presence of God a bankerupt assoone as his debt is paid is not by and by fit to bee made the Burgesse of a City without goods neither is a beggerly prisoner assoone as hee is at liberty Gen. 41. 14. fit to serue the Prince vnlesse he be new apparelled Q. How did Christ merit our righteousnesse A. By his fulfilling the Law in that he walked in al the Commandements and failed in no duties either in the worship and seruice of God or towards men whereby wee are made fully and wholly righteous in the sight of God Q. Hitherto of the two first fruites what are the two other A. Sanctification and redemption Q. What is Sanctification A. It is a freedome from the tyrannie of sinne into Rom. 6. 14. Psalm 19. 14. the liberty of righteousnesse begun here and encreased daily vntil it be fully perfected in the life to come Q. What differences are there betweene Righteousnesse imputed and sanctification A. Diuers as first Sanctification is in vs Righteousnesse 1. Thess 4. 3. 4. Rom. 5. 14. 17. 2. Cor. 5. 21. Rom. 3. 21. 22. Reuel 22. 11. imputed is inherent onely in our Sauiour Christ Secondly the imputed righteousnesse encreaseth not Sanctification doth as it were grow in vs by degrees Lastly the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Rom. 8. 30. Q. Doe Righteousnesse and Sanctification goe together A. Yes in time they goe together for so soone as Iohn 15. 2. Jam. 2. 18. a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnesse goeth before as the cause before the effect Q. Is there any such Sanctification or holinesse of life in vs as deserueth to be accepted of God and rewarded by him A. None because corruption cleaueth to the best of our good workes Q. But when our Sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse A. No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs although faith whereby we apprehend this faileth and falleth away â— Cor. 13. 13. Q. How is the pollution aforesaid conueied into the good workes which God worketh in vs A. There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from Esay 64. 6. the sinne that dwelleth in vs as cleare water put into an vncleane vessell running thorow a filthie channell receiueth some euill quality thereof Q. Wherein doe our good workes faile of Gods Iustice A. Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime Q. What are the instrumentall causes hindering the perfection of our workes A. First the defect of our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly the feeblenesse of our memorie that doth not so fully retaine that which the vnderstanding conceiueth Thirdly the peruersnesse of our willes and affections which come short of their dutie Last of all the weakenesse and dulnesse of our bodies which are not so apt and nimble for the execution of good things as is required Q. Expresse this by a similitude A. We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole Q. What is the finall end wherein good workes faile A. In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke indirectly at those duties which are enioyned to vs like to such Artificers as preferre their owne credit in their skill before their masters profit Q. If then it bee so that sinne cleaueth to our best workes are not our good workes sinnes and are not all sinnes equall A. Bee it farre from vs to thinke either the one or the other Onely the imperfection and defect in the worke is sinfull and not the worke it selfe and in bad and euill actions as hath been shewed already some are lesse sinfull then other Q. How is this pollution taken away A. By the intercession of our Sauiour Christ Exod. 28. 36. 37. 38. 1. Pet. 2. 5. through which our good workes are of account before God Q. VVhat doctrine is here to
How doth it appeare more euidently that God hath ioyned these together A. By that which the Prophet saith Esa 59 That he will make this couenant with his people that his spirit shall be vpon them and that his words which he Esay 59. 21. hath put into their mouth shall not depart out of their mouth nor out of the mouth of their seeds seed for euer Q. VVhat learne you hereby A. That no man is to content himselfe with this fancy that he hath the spirit and so neglect the Word because ordinarily they goe together Yea alwaies where God vouchsafeth to giue his word Q. VVho are by this condemned A. The Anabaptists Papists and Libertines which ascribe to the spirit that which they lust though it haue Iohn 14. 26. no warrant from the word whereas the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the Word Q. VVhat other sort of men is here condemned A. The Stancarists who esteeme the word to be fit Mark 4. 1. 2. c. compared with Esay 2. 1. 2. c. 2. Pet. 3. 15. 16. Dan. 9. 2. to catechize and initiate or enter vs in the rudiments and first beginnings of Religion but too base to exercise our selues in afterward whereas the Prophets and Apostles most excellent men did notwithstanding continually exercise themselues in the Scriptures Q. Are none saued without hearing of the word A. Yes for first children which are within the Gen. 17. 7. 1. Cor. 7. 14. Couenant and belong to Gods Election are saued without the ordinarie meanes of the Word and Sacraments Secondly some also of age who are in places Mat. 2. 1. Heb. 11. â—1 where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as they which are deafe borne c. which by the way serueth to shew that God is not tied to the meanes but can and sometimes doth when and where it pleaseth him worke without them Yet here wee must take heed of Mat. 13. 3. 1. Cor. 3. 6. 1. pet 1. 23. presuming for if God vouchsafe the meanes and giue capacity for the vse of them and we shall despise them we haue no more cause to expect saluation by Christ then the husbandman a haruest that despiseth to plow and sow his ground CHAP. 35. Of the speciall working of Gods spirit in the Church by the Word Gods spirit worketh things Common to the wicked and godly concerning the couenant of Grace as to 1. Vnderstand and consent to the truth of the doctrine 2. Delight in it haue a glimpse of the life to come To haue some care to keepe it Workes as 1. Terrour of conscience 2. Contrition or sorrow for sinne 3. Confession of sinne 4. Doing many outward duties restitution c. 5. Desire to die the death of the righteous Proper to the godly as Receiuing the seed that is the promise of saluation by Christ into a good heart Bringing forth fruit with patience MATTH chap. 13. vers 3. to the 9. and 18. to the 24. 3. And he spake many things vnto them in parables saying Behold a sower went forth to sow 4. And when he sowed some seeds fell by the waies side and the foules came and deuoured them vp 5. Some fell vpon stonie places where they had not much earth and forthwith they sprang vp because they had no deepnesse of earth 6. And when the Sunne was vp they were scorched and because they had no root they withored away 7. And some fell among thornes and the thornes sprang vp and choked them 8. But other fell into good ground and brought forth fruit some an hundred fold some sixtie fold some thirtie fold 18. Heare ye therefore the parable of the sower 19. When any one heareth the word of the kingdome and vnderstandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is hee which receiued seed by the way side 20. But hee that receiued the seed into stonie places the same is he that heareth the word and anon with ioy receiueth it 21. Yet hath he not root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended 22. He also that receiued seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choke the word and he becommeth vnfruitfull 23. But he that receiued seed into the good ground is hee that heareth the word and vnderstandeth it which also beareth fruit and bringeth forth some an hundred fold some sixtie some thirtie Q. TO proceed to speake more specially of the word of God and of the diuers working of Gods spirit in his Church by the same word What doth Gods spirit worke by the word A. First it worketh things common to the godly with the wicked Secondly things proper to the godly as is clearly taught by the parable Mat. 13. 3. Q. What are the things common to both A. First such as concerne the couenant of grace secondly such as concerne the couenant of workes Q. What are the things common to both concerning the couenant of grace which it worketh A. First some vnderstanding of the word of grace and some kind of consent vnto the same Q. If they vnderstand it how is it that one sort are said not to vnderstand A. Not that they haue no vnderstanding at all but they are said to haue none because it is not effectuall for they come without affection and goe away without care Q. What learne you from hence A. First to take heed that we deceiue not our selues in a bare profession or light knowledge of the word and that we heare it with zeale and depart from the hearing thereof with care to profit Secondly to beware also of the great subtilty of Satan who as a swift and rauenous bird snatcheth the word out of vnprepared hearts euen as theeues vse to take away whatsoeuer they finde loose and carelesly laid vp Q. What second thing is common to both A. To haue some kind of delight in the word and a glimpse of the life to come Q. What difference is there betweene this kind of delight and the ioy of the godly A. This is like the blaze of a fire and is neither lasting Psal 4. 7. nor firme whereas the ioy of the godly is solid and sound and aboue that which the worldly man hath in gold and siluer Secondly the wicked's delight Psal 119. 33. 34 ariseth from a wrong end and motiue as to satisfie some humorous desire to know somthing more then other c. wheras the ioy of the godly is to know further to the end they may practice Q. Why is it said they haue no root A. Because they vnderstand the things but are not rooted and grounded in the truth
those duties vndone which the godly did And although the good workes of the godly were not the causes of saluation yet these euill workes are the very next cause of damnation Q. How can that be A. Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death Q. What is to be considered in their answere A. Their exceeding blindnesse whiles they liued here in that they neuer considered that in reiecting the poore they reiected Christ CHAP. 57. Of the execution of Gods Iudgement Herein note the Eternall death and miserie of the wicked Perfect blessednes of the godly Common to all Freedome from all euill Fruition of all good Speciall MATTH chap. 25. vers 46. And these shall goe away into euerlasting punishment but the righteous into life eternall DAN chap. 12. vers 2. 3. 2. And many of them that sleepe in the dust of the earth shal awake some to euerlasting life and some to shame and euerlasting contempt 3. And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer Q. HItherto of the sentence of the Iudge the execution of it followeth what is the order thereof A. Contrary to the order of the sentences for it shall begin at the wicked And this is agreeable to the Deut. 25. order of iustice which the Lord appointeth in the Law that the malefactors should bee executed in the eye of the Iudge Q. What then are the parts of this execution A. The eternall death and miserie of the wicked and the eternall life and perfect blessednesse of the godly Q. How shall the eternall death of the wicked be effected A. The Angell of God shall presently take and Mat. 13. 49. 50. 22. 13. binde them and cast them to hell Q. What shall their estate be in hell A. They shal for euer be separated from the blessed presence of God they shal bee shut vp into vtter darknes where shal be nothing but horror and confusion Esay 66. 44. Apoc. 22. 8. Mat. 9. 22. weeping and wailing gnashing of teeth and haue their portion with the diuell and his angels in a lake burning vnquenchably of fire and brimstone Q. What is the blessednesse of the godly A. That is set forth by the Prophet Dan. 12. 2. 3. where is also touched the shame and confusion that shall befall the wicked Q. VVhat is the scope of this place A. The scope of the Prophet is to hold the faithful afflicted in a constant course of duty and obedience to the Lord by consideration of the rich reward of the godly and fearfull punishment of the wicked at the second and glorious comming of Christ Q. It seemeth by the word many that all shall not rise A. There seemeth indeed to bee some aduantage giuen to the Iewes who imagine that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting Q. How then is this to be taken A. It is taken seuerally by it selfe as one whole which is diuided into his parts As if hee should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15. 19. he saith that many are dead by the sinne of Adam and yet in the eighteenth verse he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam likewise in the eighteenth verse it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as wee were all naturally with Adam yet in the 15. and 19. verses those that he called all he tearmeth many Although if he speake of the wicked by themselues and of the godly by themselues it may bee truly said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. 51. Q. VVhat doe you consider in this text A. The perfect happinesse of the good Q. VVhat doth this text teach concerning the same A. Two things the first of the happinesse which is common to all the good in the second verse and the other of the speciall happinesse that some shall haue aboue their fellowes in the third Q. From whence commeth this happinesse both common and speciall A. From our communication and participation Reu. 21. 3. with God in Christ which is set forth by this that God will dwell with vs we with him by a similitude of eating and drinking with him and eating of Reu. 3. 20. Mat. 26. 29. Reuel 2. 7. 17. Reuel 3. 5. 2. 26. 27. the tree of life and of the hidden Manna glorious clothes of rule and dominion Q. VVherein standeth the happinesse common to all A. Partly in freedome from all euill and partly in the enioying of the fulnesse of that which is good Q. How is the first set forth A. He shall wipe away all teares there shall bee no Reuel 21. 4. 22. 3. 5. more death no sicknesse no sorrow no crying no labour no darknesse no not so much as the danger or Reuel 21. 25. perill or feare of any euill the gates shall not be shut and therefore in their minds and soules they shall bee free from all those affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like Q. How is the enioying of good things laid forth A. Wee may consider it either by that which is without or else that within vs. Q. How consider you that which is without A. The place which they shall bee in for the pleasant Psal 15. 1. Reuel 21. 10. situation likened to a high hill as that which is aboue the starres for the delicacie of it compared to Paradise called for the certainty and worth therof an inheritance and crowne immortall incorruptible vndefiled 1. Pet. 1. 4. Reuel 22. and that which withereth not and the glory of it is described at large Q. How else A. By the companie we shall haue and fellowship Heb. 12. 22. 23 24. 2. Thess 2. 1. Mark 9. 5. 6. with the Saints and Angels in which respect eternall life is set forth partly by being with Abraham Isaac and Iacob and the Apostle adiureth vs by the great assemblie And we see what delight the Apostles took to see Moses and Elias so as they would faine haue had them tarried with them although through their infirmitie they were afraid of the sight of them how much more then shall the ioy bee when wee shall behold their glory without all feare and
by casualty A. Yes verily euen of things most subiect to chance Exod. 21. 13. Deut. 19. 5. Prou. 16. 33. for the lots are cast into the bosome yet the issue of them and their euents hang vpon God Q. VVhat is the vse of this doctrine A. First to breed thankfulnesse to God in al things that come vnto vs according to our lawfull desire and not to sacrifice to our owne nets or to stay our minds in the instruments there of without looking vp to him Habak 1. 16. Rom. 11. 36. by whose speciall prouidence and gouernment we obtaine our desires and this vse the Apostle expressely noteth when he saith to him be glory c. Secondly to cause vs to humble our selues vnder the hand of God when they come otherwise to passe then wee desired Thirdly to worke patience in vs as in diuers the seruants of God it hath done as appeareth in Ely saying It is the Lord let him doe what pleaseth him 1. Sam. 3. 18. Q. But it seemeth that the inequality holden in the gouernment of men should proue that all things are not gouerned by the Lord for the wicked prosper most oftentimes and the godly are in aduersity A. Notwithstanding this proceeding yet the Scriptures directly declare God to be the authour hereof and that for good vses because though the godly bee often in aduersity yet God turneth it to their greater Rom. 8. 28. Psa 73. 109. good and the prosperity of the wicked turneth to their ruine in that it maketh them without excuse and more iustifies Gods iudgements laid vpon them Q. If God did guide all things wee should haue no Serpents and other noysome and hurtfull things no warre no sicknesse A. They are instruments and meanes of the execution of Gods Iustice and vengeance vpon men that offend against him in which respect the Prophet saith There is no euill in the City which the Lord hath not Amos 3. done Q. How commeth it then to passe if these be instruments of vengeance for sinne that they fall vpon the good and rather vpon them then vpon the wicked A. The most godly hauing the remnant of sinne that dwelleth in their mortall bodies deserue euerlasting condemnation and therefore in this life are subiect to any of the plagues of God As for that they are sharplier handled oftentimes then the wicked it is to Rom. 5. 3. 4. make triall of their patience and to make shew of the graces hee hath bestowed vpon them which hee will haue knowne and that it may bee assuredly knowne that there is a iudgement of the world to come wherin euery one shall receiue according to his doing 2. Thess 1. 4. 5. Q. What is the end or effect of this generall gouernment in all things A. The one is that wee should feare God farre otherwise then the wicked conclude which vpon that that it is taught that all things come to passe by the prouidence Ecclesiast 3. 11. 14. of God according to that he hath decreed would conclude that then a man may giue himselfe liberty to do any thing considering that it must needs be executed that God hath decreed The other that which the Apostle noteth in this text that God therefore in all things euen in the sins of men is to be glorified in regard of the good which he draweth forth from the euill thereof CHAP. 9. Of the speciall gouernment of God concerning Angels and men where of the Fall The speciall gouernment of God concerneth Angels Men but specially Man wherin is to bee considered the Fall where note 1. Causes External Principall Satan Instrumentall Serpent Internall Corporall Seeing Touching Tasting Mentall Appetite Manner The woman did first eate The man by her perswasion 2. Consequent concerning Our first Parents principally Their Posterity Chap. 10. Meanes of his recouerie Chap. 10. GENES Chap. 3. 1. Now the serpent was more subtill then any beast of the field which the Lord God had made and hee said vnto the woman Yea hath God said Ye shall not eate of euery tree of the garden 2. And the woman said vnto the serpent We may eate of the fruit of the trees of the garden 3. But of the fruit of the tree which is in the midst of the garden God hath said Yee shall not eate of it neither shall yee touch it lest ye die 4. And the serpent said vnto the woman Ye shall not surely die 5. For God doth know that in the day yee eate thereof then your eyes shall be opened and ye shall be as Gods knowing good and euill 6. And when the woman saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she tooke of the fruit thereof and did eate and gaue also vnto her husband with her and he did eate 7. And the eyes of them both were opened and they knew that they were naked and they sewed figge leaues together and made themselues aprons 8. And they heard the voice of the Lord God walking in the garden in the coole of the day and Adam and his wife hid themselues from the presence of the Lord God amongst the trees of the garden 9. And the Lord God called vnto Adam and said vnto him Where art thou 10. And he said I heard thy voyce in the garden and I was afraid because I was naked and I hid my selfe 11. And he said Who told thee that thou wast naked Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eate 12. And the man said The woman whom thou gauest to be with me she gaue me of the tree and I did eate 13. And the Lord God said vnto the woman What is this that thou hast done And the woman said The serpent beguiled me and I did eate 14. And the Lord God said vnto the serpent Because thou hast done this thou art cursed aboue all cattell and aboue euery beast of the field vpon thy belly shalt thou goe and dust shalt thou eate all the daies of thy life 15. And I will put enmity betweene thee and the woman and betweene thy seed and her seed it shall bruise thy head and thou shalt bruise his heele 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception In sorrow thou shalt bring forth children and thy desire shall be to thy husband and he shall rule ouer thee 17. And vnto Adam he said Because thou hast hearkened vnto the voice of thy wife and hast eaten of the tree of which I commanded thee saying thou shalt not eate of it cursed is the ground for thy sake in sorrow shalt thou eate of it all the daies of thy life 18. Thornes also and thistles shall it bring forth to thee and thou shalt eate the herbe of the field 19. In the sweat of thy face shalt thou eate bread till thou returne vnto the ground for out
of the Lord forbidding euen the touch of the fruit Q. Wherein else is she to be blamed A. For her manner of expressing the punishment which was threatned for the eating of the forbidden fruit for that where the Lord had most certainly pronounced that they should die if they ate of the fruit she speaketh doubtfully of it as if they should not certainely die saying lest ye die Q. What learne you from hence A. That albeit men are oft perswaded they sinne yet they are not so perswaded of the Iustice of God against it as they ought to be whereby a doore is opened to sinne which is to spoyle God of his Iustice as if hee were so all mercy as hee had forgotten to bee iust when hee is as well Iustice as Mercy as infinite in the Exod. 34. 7. Deut. 6. 16. one as in the other who notwithstanding the satisfaction made by the death of Christ correcteth sharply the sinnes of such as he will saue Q. What obserue you in the reply of the Serpent A. First his craft in applying himselfe to the woman for seeing her to be in doubt of the punishment he is bold to draw her on further and to assure her she shall not die Q. What learne you from thence A. That the Diuell proceedeth by degrees and wil not at the first moue a man to the grossest as in Idolatry he will moue vs first to be present after to kneele onely with the knee keeping his conscience to himselfe Numb 25. 2. lastly to the greatest worship In Whoredome first to looke then to dallie c. and therfore let vs resist 2. Sam. 11. 2. 4. euill in the beginning Q. What else note you out of this reply A. That he is a Cauiller or slanderer whereof hee Or Calumniator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name Diuell and therefore an interpretor of all things to the worst that it is no maruell though hee depraue the actions of good men seeing hee dealeth so with God surmising that God hath forbidden Iob. 1. 9. to eate of the fruit lest they should know as much as hee and therefore is he not without cause called the Reuel 12. 10. Accuser of Gods children Q. What more A. That knowing how desirous men are by nature especially they of best spirits of knowledge hee promiseth vnto them hopes of a great encrease therof Whereas wee ought to remember that which Moses saith that the secrets of the Lord are to himselfe and that Deut. 29. 29. the things he hath reuealed are to vs and to our children that our ignorance in such things is the best knowledge Reuel 2. 24. Q. Hauing heard of the outward causes of the Fall what were the causes that did rise from our first Parents themselues A. They were either outward things of the body or the inward affections of the mind moued by them Q. What are the outward things of the body A. They are the abuse of the tongue and of the eares whereof hath been spoken or of the eyes and of the taste which are here mentioned For in that it is said it was delectable to looke on the eyes are made an occasion and meanes of this sinne and in that it was said it was good to eate the taste also is made to bee an instrument of it and an inducement to it Q. How could Eua tell it was good to eate which neuer had tasted it A. She might collect so much by the beautiful colour or smell thereof for if we be able in this darknes we are fallen into to discerne commonly by the sight of the fruit whether it bee good and especially the Simplists in Physick by the colour and smell onely of the herbe to tell whether it bee hot or cold how much more were Adam and Eue who had the perfection of the knowledge of those things more then euer Salomon himselfe Q. What learne you from this hurt they receiued by these outward instruments of the body A. That which the Apostle warneth that wee beware Rom. 6. 13. that wee make not the parts of our bodies weapons of iniquitie for if without a circumspect vse of them they were instruments of euill before there was any corruption or inclination to sinne how much more dangerous will they bee now after the corruption vnlesse they be well looked vnto Q. What more particularly learne you out of them A. That as the tongue as it is a singular blessing of God whereby man excelleth all the creatures vpon the earth so the abuse of it is most dangerous because it setteth on fire the whole course of nature and is it Iam. 3 6. selfe set on fire of hell Q. What of outward senses A. That they are as it were windowes whereby sinne entred into the heart when there was no sinne and therefore will much more now the heart being corrupted Q. What learne you from thence A. First that we must shut them against all euill and vnlawfull vse of their obiects and open them to the vse of good things and make a couenant with them as Iob did with his eyes by a strong painfull resistance Iob 31. 1. of the euill that commeth by the abuse of them as it Matth. 5. 29. were cut them off and throw them away as our Sauiour giueth counsell Secondly that as the senses are more noble as the hearing and sight called the senses of learning so Psal 119. 37. Mark 4. 24. there should be a stronger watch set vpon them those being the senses that Adam and Euah were specially deceiued by Q. VVhat obserue you of that it is said Shee saw that it was desirable for knowledge A. That it was her errour which she hauing begun to sip of by communication with the Diuell did after drink a full draught of by beholding of the beautie of the fruit and receiuing the delicate taste thereof Q. VVhat learne you from thence A. First that we are apt and cunning by nature to heape vp reasons true or false to perswade vs to the following of our owne pleasures Secondly that the heart enclining to errour doth draw the senses to an vnlawfull vse of them and that the abuse of the senses Mark 7. 22. 23. doth strengthen the heart in errour Q. VVhat was the effect of all these outward and inward meanes A. The eating of the forbidden fruit which was the sinne that brought the fall Q. VVhat obserue you in that she gaue it also to Adam to eate A. The holy Ghost thereby by a speciall word of amplification also doth aggrauate the sinne against her Q. VVhat learne you from thence A. First the nature of sinners which is to draw others Prou. 4. â—6 to the condemnation they themselues are in as Satan Euah and Euah her husband euen those that are nearest them whose good we should procure Secondly that we should take heed of that the Apostle 1. Tim. 5. 22. warneth vs
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
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
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