obserue you else A. I obserue further out of this verse and out of the two next that in the middest of Gods anger hee remembreth Habak 3. 2. mercy for it is a benefit to Adam that hee may liue of the sweat of his browes To Euah that she should bring forth and not bee in continuall trauell vnto them both that hee taught them wisedome and gaue them liberty to make fit and comely garments of the skinnes of beasts Q. VVhat learne you from that it is said that God made them coates A. That in euery profitable inuention for the life of Exod. 35. 31. men God is to be acknowledged the authour therof and to haue the honour of it and not the wit of man that inuented it as it is the manner of men in such cases to sacrifice to their owne nets Habak 1. 16. Q. VVhen there were better meanes of clothing why did they weare leather A. It seemeth that thereby they should draw themselues the rather to repentance and humiliation by that course clothing Q. VVhat learne you from thence A. That howsoeuer our condition and state of calling affoord vs better aray yet wee learne euen in the best of our clothes to be humbled by them as those which are giuen vs to couer our shame and carrie alwaies the marke and badge of our sinne especially when these which were euen after the fall the goodliest creatures that euer liued learned that lesson by them Q. What followeth A. A sharpe reproofe that the Lord giueth Adam vers 22. further to humble him as if hee should say Now Adam doest thou not see and feele how greatly thou art deceiued in thinking to be like God by eating of the forbidden fruit Q. What learne you from it A. That by the things we thinke to bee most esteemed contrary to the will of God we are most subiect to derision and that it must not be a plaine and common speech but a laboured speech that must throughly humble vs for our sinnes and bring vs to vnfained repentance Q. Why doth God banish him out of Paradise lest hee should eate of the tree of life seeing there is no corporal thing able to giue life to any that sinne hath killed A. It is true that the eating of the fruit of the tree of life would not haue recouered him but the Lord therefore would haue him banished from it lest hee falling into a vaine confidence thereof should be the more slacke to seeke for grace Q. Wherefore are the Angels set with a glittering sword to keepe them from the tree of life A. To encrease their care to seeke for remedie by some other meanes being banished from it without hope of comming so much as to the signe of life Q. What learne you from hence A. The necessarie vse of keeping obstinate sinners from the Sacraments and other holy things in the Church CHAP. 10. Of Originall and Actuall sinne and the guilt and punishment thereof The consequent of their fal in their posterity is the Guilt of Adams sinne imputed Effect thereof Sinne Originall Actuall The consequent of sin Guilt Punishment in Chap. 11. ROM chap. 5. vers 12. 13. 14. 12. Wherefore as by one man sinne entred into the world and death by sinne and so death passed vpon all men for that all haue sinned 13. For vntill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neuerthelesse death raigned from Adam to Moses euen ouer them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come EZRA chap. 9. vers 6. 6. And said O my God I am ashamed and blush to lift vp my face to thee my God for our iniquities are encreased ouer our head and our trespasse is growne vp vnto the heauens Q. HItherto of the Fall of our first parents and the miserable effects thereof in their owne persons now we are to consider the like fruites and effects that it had in their posterity as it is declared Roman 5. 12. 13. 14. Ezra 9. 6. Rom. 6. 24. Tell me therefore what is the principall scope of this first place A. To shew that the sinne of one Adam eating the forbidden fruit is the sinne of all men Q. How is the sinne called the sinne of one man when as both Adam and Euah sinned which are two and seeing Euah sinned before Adam A. Because all mankind was originally and more properly according to the phrase of the Scripture in the loynes of Adam then in the loynes of Eue Besides by Adams eating the sinne was compleat and ful Q. What ground is there that all the posterity of Adam should sinne in that one sinne that they neuer committed A. The reason hereof is because all mankind was in Adams loynes when he sinned Q. This reason seemeth to be as doubtfull as the question it selfe A. But it may be explained by the example of Abraham Heb. 7. 9. 10. in whom Leui is said to haue paid tithes to Melchisedeck which was not borne some hundred yeeres after also by the example of Rebecca who hauing two sonnes in her wombe is said to haue two Gen. 25. 23. Nations Q. Is there any proofe hereof out of this place A. Yea verily for besides that it is expressely said that By one sinne entred into all it is further implied by comparison thus Euen as the righteousnes of Christ is reckoned to those that beleeue in him although it be not their owne because they are one with Christ so the sinne of Adam is reckoned to all his posteritie because they were in him of him one with him Q. Can you shadow out this vnto me by any resemblance of earthly things A. We see that by the act of generation in leprous parents the parents leprosie infecteth the children and the slauish and villanous estate of the parents is communicated vnto all their ofspring And the treason of one man tainteth his whole posterity till it please the Prince out of his compassion to pardon it Q. Then it appeareth that by propagation from our last parents we are become partakers of the transgressions of our first parents A. Euen so and for the same transgression of our first parents by the most righteous iudgement of God we are conceiued in sin and borne in iniquity Psalm 51. 5. Q. What call you that Inborne sinne wherein euery one is conceiued A. It is called Originall sinne which is a sinne arising from the former whereof all the posterity of Adam are equally guiltie and whereby all the powers of the soule and body being infected we are made drudges and slaues of sinne Q. Seeing by the Law sinne is and the Law was not before Moses it seemes that there is no sinne vntill Moses A. When it is said the Law was not before Moses it is to be vnderstood of the written Law in the tables of stone by the finger of God and
of his nonage and to enioy the liberty of a sonne so after the Gal. 4. 2. same manner the Law through the terrour and seueritie thereof moueth vs with the more ardent desire to seeke after Christ Moreouer as a Tutor or Vsher directeth the steps of the child and instructeth him in such courses of life by which hee is afterwards to liue so the Law after it hath brought vs to Christ directeth vs in the way wee haue to walke in this life to life euerlasting so that it hath two notable and worthie effects one as a spurre to chase vs vnto Christ the other as a light to direct and teach vs how to walke when wee are come vnto him Lastly as a Tutor it humbleth vs whiles by means therof we vnderstand how farre wee are from fulfilling the same and consequently how vnable wee are by the workes of the Law which alone are good works to free our selues from the curse of the Law CHAP. 14. Of the Couenant of Workes in speciall The Couenant of Workes or the Law in speciall In which consider Generally How it is defined By what rules interpreted Specially and herein the Preface The Law it selfe The first Table of Gods worship Inward onely 1. Commandement Ch. 15. Outward also More generally 2. Commandement Chap. 16. More particularly cōcerning the Special vse of Gods Name Comman 3. Chap. 17. The speciall time of his worshippe Com. 4. Chap. 18. The 2. Table of our Duties to man ROM chap. 2. vers 14. 15. 14. For when the Gentiles which haue not the Law doe by nature the things contained in the Law these hauing not the Law are a Law vnto themselues 15. Which shew the worke of the Law written in their hearts their conscience also bearing witnes and their thoughts the meane while accusing or else excusing one another Q. HItherto of the Couenant of Workes in generall it followeth to treat thereof in speciall Where is the Couenant of Workes summarity set downe A. In the Morall Law Q. Doth the Doctrine of the Morall Law goe before the Doctrine of the Gospell A. Yea. Q. Why so A. Because it was before the Gospell for it was giuen to Adam in his Integrity when the promise of Grace was hidden in God Q. Must it therefore be first in vse A. Yea verily as touching the former vse or vertue of the Law which is to shew vs what wee should do and our sinne and the punishment due vnto our sinne Q. VVhy is it said that the Law was not before Moses A. That is to be vnderstood of the Law as it was written whether by Moses or the hand of God otherwise the same Law for the substance thereof was also written in the beginning in the heart of Adam and Eue. Q. VVhat is the Morall Law A. It is a Doctrine commanding the perfection of Godlinesse and Righteousnesse binding vs to eternal Deut. 5. 32. 12. 32. 42. death for our least defect therein which Law is handled at large throughout the whole Scripture but is summarily contriued first into ten words or ten Commandements Deut. 4. 13. 10. 4. Mat. 22. 37. written by Gods owne finger at the first in Tables of stone to signifie thereby not onely the hardnesse of our hearts in which they ought to be imprinted but also the perpetuall vse of them to the Galath 3. 10. very end of the world And after further abridged into two Commandements by our Sauior Christ containing the summe of the whole Law Q. VVhat is the first thing that is necessarily required of vs for our better profiting by the Law A. That wee haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruits For how can a man acknowledge the breach of that Law which he knoweth not or how can he serue him in the endeauour of performance of it vnlesse hee vnderstand his Masters will Q. VVhat rules are there to helpe vs to the right vnderstanding of the Law A. There be chiefly foure whereof the first is that the Law is spirituall reaching to the soule and all the Rom. 7. 14. Deut. 6. 5. Mat. 22. 37. Mark 12. 30. Luk. 10. 27. powers thereof For the Law chargeth the vnderstanding to know euery duty euen all the will of God contained in it It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be beloued and to hate things to be hated Q. Doth the Law require these alike of all A. No but according to the sexe growth in age difference of calling as more of a man then of a woman of a young man then of a child of a publike person then of a priuate man Q. VVhat is the second rule A. That the Law is perfect not onely charging the Psal 19. 7. soule but also the whole soule not onely to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good Q. What is the third rule A. When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes Mat. 5. 27. 30. occasions and prouocations thereunto Q. What is the fourth rule A. Whatsoeuer the Law commands it forbids the Mat. 5. 21. 23. 24. 25. contrary and whatsoeuer it forbids it commandeth the contrary Q. Why is euery Commandement set forth vnto vs by the second person of the singular number A. God therein wisely preuenteth a common abuse amongst men which is to esteeme that which is spoken to all men to be as it were spoken vnto none As you shall haue it common amongst men to say and confesse that God is iust and mercifull and that hee commandeth this and forbiddeth that and yet they vsually so behaue themselues as though it nothing concerned them that they notwithstanding might liue as they list Q. What learne you from this A. That euery particular man is to iudge and esteeme that God speaketh in the Law to him in particular that he is accordingly to be affected therwith Q. Why are all the Commandements except two set downe negatiuely A. Because the Negatiue bindeth more strongly for the Negatiue precept bindeth alwaies and to all moments of time the Affirmatiue bindeth alwaies but not to all moments of time Q. To come then vnto the words of the Law how are they diuided A. Into a Preface and ten Precepts or Commandements Q. What is the Preface A. I am the Lord thy God that brought thee out of the land of Egypt out of the house of bondage which hath a reference to all the ten Commandements and is a reason to vrge the obseruance of euery one of thē Thus If I be the Lord thy God
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
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