belonging to the Persons In the life to come ROM chap. 6. vers 23. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. Q. SO much of the guilt of sinne what is the Punishment thereof A. All those Iudgements and Curses that are denounced in the word of God against sinne or which at any time are inflicted vpon sinners all which are comprehended vnder this word death and in regard of the equity are called the wages or reward of Sinne. Q. Are all the Iudgements and Curses which are or shall be inflicted for sinne laid downe in the word A. They cannot all in particular bee laid downe Deut. 29. 20. 28. 61. they are so manifold and diuers and therefore it is said that they shall come written and vnwritten Q. How farre doth the punishment of sinne extend it selfe A. Euen to the whole estate of him that sinneth for whereas Executions vpon Obligations vnto men are so directed as they can charge but either the person alone or his Goods lands alone so as if the Creditor fall vpon the one hee freeth the other as if he fall vpon the person he can proceed no further then vnto his body vpon that only till death the execution that goeth out from God for the obligatiō of sin is extended Luk. 11. 4. 5. to the whole estate of the sinner and that for euer Q. Can you draw this great number and diuersitie of Iudgements to certaine heads A. Yea for they are either in this life or in the life to come Q. What are they in this life A. They are either in the persons themselues or in the things that belong vnto them Q. What are they in the Persons themselues A. They are either in the whole person body and soule ioyntly or in the parts seuerally Q. What are they in the whole ioyntly A. a 1. Cor. 15. 56. Rom. 5. 20. 6. 20. 1. Job 1. 8. Mat. 12. 34. A necessity of sinning but without all feare or constraint on Gods part and that vntil they be borne againe by the Grace of God Q. What are they in the Persons seuerally A. In the soule and in the body apart Q. What are they that are in the soule apart A. A Spirit of Ignorance and of want of iudgement Ephes 4. 17. 18. 19. to discerne betweene good and euill Forgetfulnesse of holy things A strange Sottishnesse and dulnesse to conceiue of them Hardnesse and stupiditie of heart void of all sense and apprehension of sauing goodnes and of any affection or desire thereunto which Iudgements though for a time they are least felt yet are more fearfull and dangerous then those which are presently apprehended and the sense whereof is sharpe and bitter Q. What are they vpon the body apart A. Hunger thirst wearinesse want of sleepe all Deut. 28. kind of diseases euen to the itch in the least of which though few make account of them we ought to haue a sensible feeling of the anger of God and of his iust iudgement for sinne Q. What are they in the things which belong vnto them A. Calamities vpon their wiues children families Mat. 15. 22. 7. 1. 2. goods and good name Q. Hitherto of the punishments in this life What are they in the life to come A. They are most horrible and vnspeakable first the soules of the wicked after this life are sent immediately Luk. 16. 22. 23. to hell vntill the day of Iudgement then at Matth. 10. 28. Luk. 16. 25. the day of Iudgement their Bodies shall bee ioyned to their Soules and both together shall be tormented in hell fire euerlastingly and so much the more tormented there by how much they haue had more freedome from paine of body and anguish of soule and losse of outward things in this life Q. Is the punishment of all sinnes alike A. No For as the guilt encreaseth so doth the Joh. 19. 11. Mat. 11. 20-25 punishment and as the smallest sinne cannot escape Gods hands so looke how wee shall multiplie sinnes here he will heape his Iudgements then CHAP. 12. Of the Word of God The meanes of mans recouerie in the Word of God Which is contained in the Scriptures of the Old Testament viz. the Law 5. bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie Prophets which are either Poesie Doctrinal only as Prouerbs Ecclesiastes Canticles Lamentations Iob. Both doctrinal foretelling things to come as the Psalmes Prose Historical Iosuab Judges Ruth Samuel 2. bookes Kings 2. bookes Ezra Nehemiah Hester Chronicles 2. bookes Doctrinal and foretelling things to come Greater Prophets Esay Ieremie Ezechiel Daniel Smaller Hoseas Ioel. Amos. Abdias Ionas Micheas Nahum Abakkuk Zephanie Aggei Zacharie Malachy New Testament Historicall of Christ Matthew Marke Luke Iohn His Apostles the Acts. Doctrinall Onely as the Epistles to the Romans 1. Corinth 2. Galath 1. Ephes 1. Philip. 1. Coloss 1. Thess 2. Timoth. 2. Titus 1. Philemon 1. Hebr. 1. Iames. 1. Pet. 2. Ioh. 3. Iude. 1. Propheticall also Apocalyps Consisteth of two parts Chap. 13. 2. TIM chap. 3. vers 13. 14. 15. 16. 17. 13. But euill men and seducers shall waxe worse and worse deceiuing and being deceiued 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them 15. And that from a child thou hast knowne the holy Scriptures which are able to make thee wise vnto saluation through faith which is in Christ Iesus 16. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse 17. That the man of God may be perfect thorowly furnished vnto all good workes Q. THus farre of the miserable and vnhappie estate of man by sinne guilt and punishment where are wee to seeke remedie for recouerie from this cursed and damnable Estate A. In the word of God as may appeare by the words of the Apostle 2. Tim. 3. Q. What is the word of God A. The reuealed wil of God concerning the means of mans saluation Rom. 15. 4. 1. Tim. 4. 16. Ioh. 5. 39. Q. Where is the word of God to be found A. In the writings of the Prophets and Apostles called the Scriptures Ioh. 5. 39. Q. What were these Prophets and Apostles A. Holy men that writ by diuine Inspiration 2. Pet. 1. 21. 2. Tim. 3 16. Q. How are the Scriptures diuided A. Into the Old and New Testament Q. How is the Old Testament diuided A. Into the Law and the Prophets Q. Where is the Law contained A. In the fiue bookes of Moses called Genesis Exodus Leuiticus Numbers Deuteronomie Q. What are the Prophets A. Expositions of the Law written either in Poesie or Prose Q. What are they that are written in Poesie A. They are either Doctrinall only as the Prouerbs of Salomon Ecclesiastes the Canticles the Lamentations of Ieremie and Iob
other lawes ceremoniall and politicall written by Moses at the commandement Rom. 2. 15. of God for otherwise the law the ceremoniall excepted was written in the heart of man and after the decay thereof through sin was taught by those to whom that belonged from the fall vnto Moses Q. Whom doth the Apostle meane when he noteth them that sinned not to the similitude of Adam A. Infants who are borne in sinne and who sinne not by imitation but by an inherent corruption of sin Q. How is it shewed that babes new borne into the world sinne A. In that they are afflicted sundrie waies which they bewray by their bitter cries in that they comming out of the mothers wombe go straight vnto the graue Q. What are the fruites of this sinne A. Actuall sinne viz. all thoughts words deeds against the Law and the righteousnesse thereof Q. Thus much of sinne and the kindes thereof what are the things that generally follow sinne A. They are two guilt and punishment both which doe most duely waite vpon sinne to enter with it and cannot by any force or cunning of man or Angell be holden from entring vpon the person that sin hath already entred vpon Q. What is the guilt of sinne A. It is the merit and desert of sinne whereby wee become subiect to the wrath and punishment of God Q. Is there any euill in the guilt before the punishment be executed A. Very much for it worketh vnquietnesse in the mind as when a man is bound in an obligation vpon a great forfeiture the very obligation it selfe disquieteth him especially if he be not able to pay it as wee are not and yet more because where other debts haue a day set for paiment we know not whether the Lord will demand by punishment his debt this day before the morrow Q. What learne you from this A. That sith men should shun by all meanes to bee in other mens debts or danger as also the Apostle exhorteth Owe nothing to any man Salomon also counselleth Rom. 13. 8. Pro. 6. 1. 2. 3. 4. 5. in the matter of suerty-ship wee should more warily take heed that wee plunge not our selues ouer head and eares in the Lords debt for if it be a terrible thing to bee bound to any man in statutes staple or marchant or recognisance much more to bee bound to God who will bee paid by one meanes or other to the vttermost farthing Q. How else may the hurt and euill of the guilt of sinne be set forth vnto vs A. It is compared to a stroke that lighteth vpon the hart or soule of a man where the wound is more dangerous 1. Sam. 24. 4. 5. 6 Prou. 23. 32. then when it is in the body and so it is also a sting or a biting worse then of a viper as that which bringeth death euerlasting Q. Haue you yet wherewith to set forth the euill of the guilt A. It seemeth when the Lord saith to Cain If thou Gen. 4. 7. Rom. 2. 15. doest not well sinne lieth at the doore that hee compareth the guilt of sinne to a dog which being awaken is alwaies arring and barking against vs which is confirmed by the Apostle who attributeth vnto it a mouth Rom. 2. 15. alwaies open to accuse vs and that of no smal matters but of faults deseruing eternall death Q. What is the effect of this guilt of conscience A. It causeth a man to flie when none pursueth Prou. 28. 1. Leuit. 26. 36. and to be afraid euen at the fall of a leafe Q. When a man doth not know whether hee sinne or no how can he be smitten or bitten or barked at or flie for feare and therefore against all this euill ignorance seemeth to bee a safe remedie A. It is farre otherwise for whether a man know it or no his guiltremaineth as debt is debt although the person indebted know it not and it is by so much more dangerous as not knowing it hee will neuer bee carefull to seeke after the meanes to discharge it till the Lords arrest bee vpon his backe when his knowledge will doe him no good Q. But we may see that many heape sinne vpon sinne and know also that they sin and yet for all that cease not to make good chere and make their hearts merrie in so much as none are more iocund and pleasant then they A. Yet the countenance doth not alwaies speake Prou. 14. 13. 2. Cor. 5. 12. truth but sometimes when in shew it is most merrie there are prickes and stings in the conscience and though it be oftentimes benummed and sometimes through hypocrisie seared as it were with an hot iron 1. Tim. 4. 2. yet the Lord will finde a time to awaken and reuiue it by laying all his sinnes before his face Psal 50. 21. Q. When the guilt of our sinne is knowne what is the remedie of it A. First it were wisedome not to suffer it to runne long on the score but to reckon with our selues euery night ere wee lie downe to sleepe and looke backe to to the doings of that day that in those things that are well done we may be thankfull and comfort our own hearts and in that which hath passed otherwise from vs we may call for mercy that so our sleepe may be the sweeter For if as Salomon aduiseth vs in the case of Prou. 6. 1. 2. 3. 4. 5. 6. debt by suertyship it be our wisedome to humble our selues to our Creditors and not to take rest til we haue freed our selues from their danger much more ought we in this case to be wise to hast to humble ourselues vnto God especially seeing nothing else but the blood of Christ can satisfie the Iustice of God for sinne Q. Is the guilt of sinne in all men alike A. Of Originall sinne it is but not of Actuall for Ezra 9. 6. as Actuall sinnes exceed in some aboue others both in greatnesse and number so the guilt of them encreaseth accordingly As appeareth Ezra 9. 6. where sinne is said to be gone aboue their heads and the guilt thereof to reach vp to the heauens Q. When the sinne is gone and past is not the guilt also gone and past A. No but though the act of sinne be gone so as Prou. 23. 32. Mat. 17. 3-5 the least print thereof appeareth not yet the guilt remaineth alwaies as the marke of burning when the burning is past Q. What is contrary to the guilt of sinne A. The testimonie of a good conscience which is Prou. 15. 15. 2. Cor. 1. 12. Prou. 18. 14. perpetuall ioy and comfort yea and a heauen to him that walketh carefully in Gods obedience as the other is a hellish torment vnto men especially when their consciences shall be awakened CHAP. 11. Of the Punishment of Sinne. The punishment of Sin In this life In the Persons Ioyntly in body and soule Apart In soule In body In the things
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
backe the confession of her concupiscence which shee ought especially to haue confessed as being that without which the Serpent could not haue hurt her Q. How commeth it to passe that the old Serpent the author of all is not called to be examined A. Because that the Lord would shew no mercy vnto him wherfore he only pronounceth iudgement against him Q What learne you from thence A. That it is a mercy of God when we haue sinned to be called to account and to be examined whether immediately by God or mediately by those whom God hath placed ouer vs as by the father of the household or by the magistrate or by the gouernour of the Church and it is a token of Gods fearfull iudgment when we are suffered to rot in our sinnes without being Hos 4. 4. drawne to question for them Q. Hitherto of the examination and conuiction of the offenders now followeth the sentence What obserue you in the sentence against the Serpent A. That the first part contained in the 14. verse is against the instrument of the Diuell and that the other part contained in the 15. verse is against the Diuell Q. What learne you of this proceeding to sentence A. That according to Gods example after the cause well knowne iudgement should not be slacked Iudg. 19. 30. Eccles 8. 11. by those which are his vice-gerents on earth Q. Why doth God pronounce sentence against the Serpent that knew not what it did A. It was for mans sake and not for the beasts sake Q. Why for mans sake A. To shew his loue to mankind by his displeasure against any thing that shall giue any helpe to doe hurt vnto him In which respect he commandeth that the oxe that killeth a man should bee slaine and that the Exod. 21. 18. flesh thereof should not bee eaten Like a kind father that cannot abide the sight of the knife that hath maimed or killed his child A. What manner of curse is this when there is nothing laid vpon the Serpent but that which he was appointed to at the beginning before this seruice he was abused vnto A. It is like that he crept vpon his bellie before and ate dust before But his meaning is that he shall creepe Esay 65. 25. with more paine and lurke in his hole for feare and eate the dust with lesse delight and more necessity Q. What learne you from thence A. Not to suffer our selues to be instruments of euill to any in the least sort if we will escape the curse of God For if God did punish a poore worme which had no reason or will to chuse or refuse sinne how much lesse will he spare vs which haue both Q. What is the sentence against the diuell A. The ordinance of God that there shall bee alwaies enmitie betweene the Diuell and his seed of the one side and the woman and her seed on the other side together with the effect of this enmity Q. What doe you vnderstand by the seede of the Diuell seeing there is no generation of the Diuels for that there is no male or female amongst them neither haue they bodies to ingender A. The seed of the Diuell are all both wicked men Iohn 8. 44. 1. Iohn 3. 8. Act. 13. 10. and Angels which are corrupt as hee is and carrie his image in which respect the wicked are called the children of the Diuell and oft times the sonnes of Beliall Q. What learne you from thence A. That the warre of mankind with the Diuell is a lawfull warre proclaimed of God which is also perpetuall Iam. 4. 7. 1. Pet. 5 9. and without all truce and therefore that here it is wherein we must shew our choller our hate our valour our strength not faintly and in shew only but in truth where wee being collered with our enemie leaue our fight with him to fight against our brethren yea against our owne soules whereas he continually and without ceasing fighteth with vs and not against Matth. 12. 24. his owne as the blasphemous Pharisies said Q. Concerning the seed of the woman the treatise of it belongeth to another place tell me therefore what is the sentence against the woman A. First in the paine of conception and bearing Secondly in the paine of bringing forth wherein is contained the paine of nursing and bringing them vp Thirdly in a desire to her husband Fourthly in her subiection to her husband Q. Was she not before desirous and subiect vnto her husband A. Yes but her desire was not so great through conscience of her infirmitie nor her subiection was so painfull and the yoke thereof so heauie Q. What is the sentence against Adam A. First his sinne is put in the sentence and then the punishment Q. What was his sinne A. One that he obeyed his wife whom hee should haue commanded then that hee disobeyed God whom he ought to haue obeyed the first being proper to him the other common to his wife with him Q. What was the punishment A. A punishment which although it be more heauie vpon Adam yet it is also common to the woman namely the curse of the earth for his sake frō whence came barrennesse by thistles and thornes c. Whereof first the effect should be sorrow and griefe of mind Secondly labour to the sweat of his browes to draw necessarie food from it and that as long as hee liued Lastly the expulsion out of Paradise to liue with the beasts of the earth and to eate of the herbe which they did eate of Q. What learne you from thence A. That all men from him that sitteth in the throne Psal 104. 23. 128. 2. to him that draweth water are bound to painfull labour either of the body or of the mind what wealth or patrimonie soeuer is left them Q. But it was said that at what time soeuer they ate of it they should certainly die A. And so they were dead in sinne which is more fearefull then the death of the body as that which is a separation from God whereby they were already entred vpon death and hell to which they should haue proceeded vntill it had been accomplished both in body and soule in hell with the diuell and his angels for euer if the Lord had not looked vpon them in the blessed seed Q. How doth it agree with the goodnesse or with the very Iustice of God to punish one so fearfully for eating of a little fruit A. Very well for the sinne was horrible and manifold being first a doubting of the truth of God Secondly a crediting of the word of Gods enemie and theirs Thirdly a charge against God that hee enuied their good estate Fourthly intolerable pride and ambition in desiring to bee equall in knowledge to God himselfe Last of all which much aggrauateth the sin for that the commandement hee brake was so easie to be kept as to abstaine from one onely fruit in so great plentie and variety Q. What
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
32. Not according to the couenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt which my couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall bee the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people 34. And they shall teach no more euery man his neighbour and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more Q. THus much of the Couenant of Workes called the Law the Couenant of Grace followeth What doth this Scripture call it A. A new Couenant Q. Why is it called a new Couenant A. Because it succeedeth the former Couenant Heb. 8. 13. and was made vpon the breach thereof Q. Doth then the making of this Couenant disable the former A. Yea for the latter Couenant had not been Heb. 8 7. Rom. 3. 23. Galath 3. 21. made if the former had not bin broken so become insufficient And therefore they are conuinced of impiety by the very making of this couenant who seeke Iustification by the old Couenant Q. What is this new Couenant A. A free contract or Couenant betweene God Act. 16. 30. 31. Iohn 3. 16. 17. 18. and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus Q. When did this Couenant begin A. Immediately after the Fall Gen. 3. 15. Q. What is specially to be considered in this Couenant A. First the parts and sorts thereof secondly the ground and foundation Q. What are the parts thereof A. The mutuall acts betweene God and a sinner Q. What is the act on Gods part A. A free offer of saluation vnto a sinner vpon this Iohn 3. 14. Act. 10. 43. condition that he will beleeue in Christ Q. What is the act on the sinners part A. An acceptance of this offer by submitting to the condition Q. What followeth hereupon A. That hee will be their God who are vnder this Exod. 3. 15. Couenant and will be surnamed by them and therefore in the third of Exodus a Heb. 11. 16. and else where he is called the God of our Fathers which noteth the singular priuiledge and glory of Gods people in that hee is content to be surnamed by them otherwise the proper name of God would bee fearfull vnto vs without the addition of some such Sur-name Q. Of how many sorts is this Couenant A. In substance it is but one but in regard of circumstance it is two the Old Testament and the New Q. What is the Old Testament A. It is the couenant of God a Heb. 8. 4. 5. which vnder types figures and shadowes did set forth Christ before his comming in the flesh and by vertue whereof life euerlasting was giuen by faith in Christ that was to come Q. What is the new Testament A. It is the couenant of God which since the comming of Christ in the flesh hath abolished those shadowes giueth life euerlasting by faith in Christ that is come by meanes whereof it is in a speciall respect called the Gospell Coloss 2. 16. 17. 20. Hebr. 9. 1. 2. 3. c. CHAP. 28. Of Christs person In Christ is to be considered his Person Consisting of two natures Diuine Humane Conioyned in one person Office Chap. 29. IOHN chap. 1. vers 14. And the Word was made flesh and dwelt among vs and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth Q. THus much of the parts and sorts of the Couenant of Grace what is the ground and foundation thereof A. Christ Iesus aforesaid Ioh. 3. 14. Act. 10. 43. Q. Who is Christ Iesus A. The a Luk. 2. 11. 1. Tim. 2. 5. eternall Sonne of God the second person in the Trinitie that b Joh. 1. 45. 8. 56. Messias whom the Fathers vnder the Law expected and the Prophets foretold of Q. What are we more particularly to consider in him A. First his Person secondly his Office Q. What is to be considered in the Person of Christ A. The diuersitie of natures and vnion of them Q. What are the natures of Christ A. Two his Diuine and Humane Q. What haue you learned concerning the Diuine nature of Christ A. That he is the onely begotten and naturall Son Iohn 3. 16. 18. 1. 1. Heb. 1. 3. Coloss 1. 15. of God his Word Character and Image God co-essentiall and Coequall with the Father and the holy Ghost Ioh. 10. 30. Rom. 9. 5. 1. Ioh. 5. 20. Q. What is the Humane nature of Christ A. That nature by which he is also true man Q. Is Christ Iesus true man also A. a Gen. 3. 15. 1. Tim. 2. 5. Yea in all things b 1. Ioh. 2. 1. Matth. 1. 18. 20. sinne onely excepted Q. How did he become man A. Hee was conceiued by the holy Ghost in the wombe of the Virgin Mary and was afterward borne and brought forth into the world after the manner of other men Q. Did he not passe through the Virgin Mary without taking any thing of her substance A. No for hee is called the seed of the woman Gen. 3. 15. He is said to be made of the seed of Dauid according to the flesh Rom. 1. 3. To bee made of a woman Galath 4. 4. To be a plant that sprang out of the root of Iesse Esa 11. 1. 10. Q. How is he said to be conceiued by the holy Ghost A. Because the holy Ghost by his incomprehensible Mat. 1. 18. 20. power wrought his conception supernaturally Q. Is he then the Sonne of God in respect of his Humane nature A. No for first the Apostle saith Hee is without Father and without mother that is without father as hee Heb. 7. 3. is man without mother as God Secondly then there should be in the person of Christ two sonnes one of the Father another of the holy Ghost Q. But is he not therefore called the Sonne of the highest Luk. 1. 32. because he was conceiued by the holy Ghost A. No but onely because hee that was so conceiued was the naturall sonne of God Q. Doth the humane nature of Christ consist of a reasonable soule as well as a body or was the God-head in stead of the soule vnto him A. It consisteth also of a reasonable soule as appeareth by that which he said My soule is heauie to the very Mat. 26. 38. death And our soules should haue perished euerlastingly except our Sauiour Christ had had a soule and had suffered in soule Q. Thus much of the two natures
Priesthood and secondly his kingdome Q. VVhat is his Propheticall office A. It is the first part of his mediation whereby hee is our Prophet Doctor or Apostle Q. How is he our Prophet Doctor or Apostle A. In that hee hath opened the whole will of his Iohn 1. 18. Deut. 18. 18. Father concerning all things necessarie to saluation Q. How doth that appeare A. By his owne testimonie Ioh. 15. 15. I call you no more seruants because the seruant knoweth not what his master doth But I call you friends because all which I haue Esay 61. 1. Matth. 17. 5. heard of my Father I haue made knowne vnto you Q. What learne you from thence A. What a foule errour it is in thē that thinke that our Sauiour Christ deliuered not al things pertaining to the instruction and gouernment of his Church but left them moreouer to the traditions and inuentions Act. 20. 20. 27. of men Q. VVhat further A. That the Ministers of the Word should not vtterly suppresse in silence any truth that Christ hath reuealed And that the people should content themselues with that which Christ hath taught reiecting whatsoeuer else the boldnesse of men shall obtrude vpon them Q. Did his office of Doctor-ship then first begin when he came into the world A. No for he at the first opened his Fathers will vnto vs by the a Luk. 1. 70. ministery of his seruants the Prophets and after he came into the world he opened the same doctrine more Ephes 4. 10. 11 plainly and fully by the Apostles and Euangelists Q. VVhat difference is there betweene the teaching of Christ and of the Prophets and Ministers sent of him A. First Christ taught with another maner of authority Mat. 7. 28. 29. Mark 1. 22. Mat. 22. 28. 32. 34. 44. then euer did any other Minister before or after him for Christ taught in his owne name and by his owne authority though for the more cleere conuincing of the Iewes hee often alleaged the testimonies of Moses and the other Prophets Secondly by vertue of his Prophetical office he did not onely bring an outward sound vnto the eare but wrought as hee did before his comming and as hee doth now by the Ministery of his word an alteration in the mind Q. What haue wee to learne of this that Christ taught and teacheth by the Prophets Apostles and Euangelists A. In what estimation we ought to haue the books Heb. 4. 12. 2. Cor. 2. 16. of the Old Testament sith the same spirit spake then that speaketh now and the same Christ also Q. What effect hath the carelesse and fruitlesse hearing of Gods word A. It hardeneth men to further iudgement for it is a two edged sword to strike to life or to death it is either the sauour of life to life or the sauour of death to death Q. How doth he in this text aggrauate the refusall of this office of our Sauiour against the Israelites A. First by the time of 40. yeeres vers 9. Secondly by the place the wildernesse vers 8. and thirdly by the multitude of his benefits Q. What force hath the office of his prophecie in vs A. We thereby are in some sort made partakers of that office For by the knowledge of his will wee are made able to exhort one another to goodnesse and to dehort from euill 1. Ioh. 2. 27. Rom. 15. 4. CHAP. 31. Of the Priesthood of Christ In the Priesthood is to be considered the Quality of the person Out of himselfe In himselfe Manner of his execution HEBR. chap. 7. vers 13. to the end 13. For he of whom these things are spoken pertaineth to another tribe of which no man gaue attendance at the Altar 14. For it is euident that our Lord sprang out of Iudah of which tribe Moses spake nothing concerning Priesthood 15. And it is yet farre more euident for that after the similitude of Melchisedech there ariseth another Priest 16. Who is made not after the Law of a carnall commandement but after the power of an endlesse life 17. For he testifyeth Thou art a Priest for euer after the order of Melchisedech 18. For there is verily a dis-anulling of the commandement going before for the weaknesse and vnprofitablenesse thereof 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh vnto God 20. And in as much as not without an oath hee was made Priest 21. For those Priests were made without an oath but this with an oath by him that said vnto him The Lord sware and will not repent Thou art a Priest for euer after the order of Melchisedeck 22. By so much was Iesus made a surety of a better Testament 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because he continueth euer hath an vnchangeable Priesthood 25. Wherefore he is able also to saue them to the vttermost-that come vnto God by him seeing he euer liueth to make inter cession for them 26. For such an high Priest became vs which is holy harmlesse vndefiled separate from sinners and made higher then the heauens 27. Who needeth not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples for this he did once when he offered up himselfe 28. For the Law maketh men high Priests which haue infirmitie but the word of the oath which was since the Law maketh the Sonne who is consecrated for euermore Q. HItherto of the Prophetical office of Christ what is his Priesthood A. That part of his mediatorship whereby he a Mat. 5. 17. fulfilled the Law and offered himselfe a b Rom. 3. 24. 1. Ioh. 2. 2. propitiatorie sacrifice to his Father and thereby fully satisfied the Iustice of God for the sinnes of the c Rom. 8. 33. Heb. 7. 24. 25. Elect. Q. How did he offer himselfe A. By submitting himselfe to manifold miseries especially a Mat. 20. 28. 26. 27. the shamefull and cursed death vpon the Crosse enduring chiefly vpon the same both in soule and body the wrath of God till hee had fully satisfied the iustice of his Father for our sinnes Q. In what place of Scripture is this office principally treated of A. Hebr. 7. 13. c. Q. What is the summe of this text A. The declaration of the Priesthood of Christ by comparing it with the Priesthood of Aaron Q. What are the parts of this declaration A. Two first what manner a one he ought to be that hath this office and secondly how he executeth it In both which he shewes the difference betweene his Priesthood and the Priesthood of Aaron Q. What manner of person ought he to be that is to haue this office A. The Apostle sheweth this by declaring certain qualities partly without him and partly within him Q. VVhat are the qualities without him A. First that
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
be gathered A. A doctrine of great comfort to the children of God seruing to stirre them vp to abound in good workes seeing notwithstanding their defects they are acceptable to God in Christ Iesus for where men know any thing to bee delightsome to their Prince they will with all endeauour striue for it how much more ought we to bee pricked forward to the seruice Mat. 12. 20. of God who quencheth not the smoaking flaxe nor breaketh the bruised reed yea who forgetteth not a Mat. 10. 42. cup of cold water giuen in faith and for his sake Q. VVhat other reasons are there to stirre vs vp to good workes A. Wee ought to remember Gods benefits bestowed vpon all his children as our Election Creation Psal 103. 2. 105. 44. 45. Redemption Calling Iustification Sanctification continuall Preseruation and then particularly such blessings as God hah seuerally bestowed vpon euery one of vs. Q. Are not the iudgements of God also to be thought vpon for furtherance to this dutie A. Yes verily to make vs feare to offend in our Gen. 18. 17. 18. Jer. 3. 8. waies Q. Remaineth there yet any more A. Good companie which with Dauid we must Psal 119. 63 79 Prou. 13. 20. cleaue vnto not the noblest or of greatest account but the godliest for if we will auoid any kind of sinne we must auoid all company that delight therin which is no lesse dangerous then good cōpany is profitable Q. What gather you of this A. That whosoeuer maketh no choyce of his companie maketh but small conscience of sinne as those that dare keep companie familiarly with Papists thinking that they may keepe their conscience to themselues Q. What are the parts of sanctification A. Two Mortification and Viuification or a rising to righteousnesse Q. What is Mortification A. Mortification is a continuall dying vnto sinne Rom. 6. 3. 6. Gal. 5. 24 or a daily slaying killing or deadning of sinne proceeding from the vertue of Christ his death and buriall Q. What is the sinne that must be mortified A. First our naturall corruption or the old man called Originall sinne viz. that naturall readinesse and pronesse that is in vs to all that is euill and that frowardnesse and backwardnesse to that which is good called also flesh or the body of sinne Secondly the fruits thereof which are called the members of that body Coloss 3. 5. Q. What is sinne compared vnto in this regard A. Vnto base ragges and filthie stained clothes Esay 64. 6. Coloss 3. 5. Zach. 3. 3. which we cannot endure to looke on and which we vse to cast off and fling from vs with hatred Q. What is Viuification or quickening or rising to righteousnesse A. It is a rising to newnesse of life proceeding from Rom. 6. 4. 5. the power of Christ his resurrection Q. So much of Sanctification what is Redemption A. A deliuerance from all the enemies of our faluation which happie estate shall bee fully accomplished at the last day CHAP. 34. Of the parts of Christs Kingdome Christs Kingdome hath two parts his gouernment Till the last day consisting in meanes by which the former fruits are effected Inward Outward things which God giues to vs as 1. word in Generall Speciall Chap. 35. 2. Sacraments Chap. 36. Discipline We giue to God Chap. 39. Persons Chap. 40. At the last day Chap. 53. 1. THES chap. 5. vers 19. 20. 19. Quench not the spirit 21. Despise not prophecyings Q. HItherto of the excellency of Christs Kingdome What are the parts thereof A. First his gouernment till the last day Secondly his gouernment at the last day Q. How doth he gouerne till the last day A. By bestowing those meanes whereby the former fruits are effected Q. What are those meanes A. Two inward and outward as appeareth 1. Thess 5. 19. 20. both which are ordinarily ioyned together Q. What are the inward meanes A. His Spirit Q. VVhat meane you by the Spirit of God in this place A. That power of God which worketh in the hearts of men things which by naturall reason cannot be comprehended Q. How may we come to some vnderstanding and apprehension of this worke of the Spirit A. By the things whereunto it is compared in the Iohn 3. 8. Act. 2. 2. Hebr. 1. 9. 1. Ioh. 2. 27. Iohn 4. 14. Ezech. 30. 25. 27. Mat. 3. 11. Act. 2. 3. Scriptures as first it is compared to winde to shew the maruellous power thereof in operation Secondly to oyle that is of a hot and moist nature and therefore pierceth and suppleth Thirdly to water that cooleth scoureth and cleanseth Fourthly to fire that seuereth good mettall from the drosse Q. How doth the Spirit worke in the hearts of men A. Diuersly in diuers respects It mortifieth quickeneth woundeth healeth terrifieth comforteth enlighteneth softeneth c. Q. Hitherto of the inward meanes what are the outward by which the Spirit worketh A. They are either things or persons Q. What are the things A. They are either such as God giueth to vs or such as we giue to him Q. What are the things which God giueth to vs A. Those things which are heere comprehended vnder the word Prophecying Q. What is meant by the word Prophecying A. First the word of God preached and interpreted which is the principall and that which is properly and principally meant by Prophecying Secondly herein also by a figuratiue speech is meant all other outward meanes wherby God vseth to giue his holy spirit and by meanes whereof it ordinarily worketh as the Sacraments and the discipline of the Church Q. Before we enter into this matter there are some difficulties to be cleared in the words of the text And first tell me why the Apostle hath set the Spirit before the preaching of the Word meant by prophecie considering that by and after the preaching of the Word the Lord giueth his Spirit A. Because the Spirit is the chiefe of the two the word being but the instrument whereby the spirit of God worketh And secondly for that the worke of the spirit is more generall and reacheth to some to whom the preaching of the word cannot reach Lastly for that the word is neuer profitable without the spirit but the spirit may bee profitable without the word as after will appeare Q. Another difficultie is this It may seeme by these words that the spirit of adoption and sanctification proper to the faithfull may be lost seeing hee exhorteth that wee should not quench the spirit A. Nothing lesse but as God doth assure the faithfull of their continuance in him so hee doth declare by these exhortations that a speciall meanes whereby John 4. 14. 1. Pet. 1. 23. hee will nourish this holy fire in vs is by taking heed vnto the preaching of the word Q. Come then to the matter Is it not lawfull to separate these meanes A. In no case for that which God hath ioyned Matth. 19. together no man may separate Q.
thereof by sauing faith Q. What else is common to both A. To haue some care to keepe that which they haue heard it may be with some suffering of persecution and yet the thornes of couetousnesse or of worldly delights may ouergrow the good seed and make it vnfruitfull Q. VVhat learne you from thence A. That to haue suffered persecution for the truths sake ought not to make vs secure and carelesse of proceeding for of them that suffer some may fall away and perish as did Alexander the Copper-smith c. Q. So much of things common to both pertaining to the couenant of grace Now declare the like in those things which are common to both concerning the couenant of workes A. First the wicked by meanes of the word may Exod. 9. 29. Act. 24. 25. 1. Sam. 24. 17. Mark 6. 20. Numb 23. 10. bee brought to confesse their faults Secondly they may be pricked in conscience with a terrour of them Thirdly they may bee sorie for them Fourthly they may doe many things that are taught Fifthly they may desire to die the death of the righteous and all these onely for feare of iudgement whereas the godly confesse their sinnes are stricken with remorse and 2. Cor. 7. 10. sorrow for them because they haue offended a louing God and a gracious Father and endeauour to doe not some things but all that they are commanded and desire to be saued to the end they may glorifie God Psal 119. 6. Philip. 1. 20. Q. May we conclude from hence that three parts of foure in the Church are likely to be condemned by this parable A. No in no case for though of foure sorts of men there be three sorts wicked but one sort good yet it will not follow that the wicked in the Church are thrice as many in number as the good and to affirme the same is both curious and vncomfortable Q. So much of the things common to the godly with the wicked What are things proper to the Godly A. Two things first the receiuing of the seed into a good heart secondly the bringing forth of fruit with patience Q. What is here meant by receiuing of the seed into a good heart A. By the seed is meant especially the word of promise whereby God hath said he will be mercifull vnto vs in Christ if we repent and beleeue By the receiuing into a good heart is meant the receiuing of it by faith in Christ Q. What is faith A. A perswasion of my heart that God hath giuen Galath 20 20. his Sonne for me and that he is mine and I his Q. What hath a man a good heart before he receiueth that seed A. No doubtlesse for naturally all men are alike corrupt and as the face answereth to the face in the Prou. 27. 19. glasse so one of the sonnes of Adam is like another in that nature which they haue receiued from their parents Q. Why then are they said to haue a good heart Iam. 1. 21. A. It is called a good hart in respect of Gods changing of it by the ingrafted word and by these words he putteth difference betweene the fruites of the former and the fruites of this last for that there is no difference in the outward shew of fruites but onely in regard that those fruites proceeded from an vncleane heart and this from a heart which is cleansed Q. How must wee approue our selues that wee bee good ground A. By good fruites Q. What are those fruits A. First free accesse to God Secondly the loue Rom. 5. of God shead into our hearts Thirdly a feeling of peace with God Fourthly the spirit of adoption that assureth vs to be the sonnes of God wherof ariseth that we call God Father hope for the inheritance with patience which is a patient waiting for the performance of Gods promises Fifthly repentance which 1. Thess 5. 23. Gal. 5. 6. is a changing of all the powers and faculties of the soule and members of the body effected by that loue which proceedeth from true sauing faith CHAP. 36. Of the Sacraments in generall The Sacraments are to be considered In generall wherein is shewed First What a Sacrament is What be the parts 2. What bee the persons 1. By whom it is instituted 2. By whom they are to bee Administred Receiued In speciall Chapter 37. ROM chap. 4. vers 10. 11. 10. How was it then reckoned when he was in circumcision or in vncircumcision not in circumcision but in vncircumcision 11. And he receiued the signe of circumcision a seale of the righteousnesse of faith which he had yet being vncircumcised that he might be the father of all them that beleeue though they be not circumcised that righteousnesse might be imputed vnto them also Q. HItherto of the word of God which is the principall outward meanes what other outward meanes are there where by the Spirit worketh A. There be two the Sacraments and Censures of the Church Q. What is to be considered in a Sacrament in general A. First what it is and what be the parts thereof Q. What is a Sacrament A. It is a signe seale of the couenant of grace or an action of the Church wherein by outward things done according to the a 1. Cor. 11. 23. Gen. 17. 7. 10. 11. Exod. 12 6. Luk. 1. 59. ordinance of God inward things being betokened Christ and his benefits are offered to all and exhibited to the faithfull for the strengthening of their faith in the eternall Couenant Q. Why call you it an action A. Because it is not a bare signe alone but a work 1. Cor. 11. 24. 25. Q. Why call you it an action of the Church A. Because it is a a Exod. 12. 6. 47 2. Chron. 30. 5. 13. Mat. 3. 5. 6. Luk. 1. 59. 3. 21. 1. Cor. 11. 33. publike action and appertaineth to the whole Church and it is as great or a greater indignitie for the Sacraments to bee administred in priuate corners as for ciuill iudgement b Amos 5. 15. which ought to be open and publike Also the sacrifices vnder the law were not so excellent as these yet was it not c Deut. 6 11. 13. Leuit. 17. 34. lawfull to offer them in priuate houses Hence it appeareth that the Sabbath is the fittest time for the celebration of the Sacraments when the Church is assembled together to performe the other parts of Gods worship Q. What are the parts of a Sacrament A. The visible creatures ordained for signes and figures of Christ and the inuisible things signified and represented thereby Q. Why are visible creatures ordained hereunto A. They are ordained to this end that by comparing and conferring them with the things which are inward they might helpe first our vnderstanding in which regard they are a Gal. 3. 1. as it were images or glasses 2. Our remembrance in b Luk. 22 19. 1 Cor. 11. 24. which respect they are
monuments 3. especially the perswasion of our harts by reason whereof they c Rom. 4. 11. are seales and pledges Q. What may be obserued from hence A. First what grosse blindnesse forgetfulnesse and hardnesse of heart and infidelity is in vs by nature when the word and oath of God is not sufficient to confirme our faith in the promises of God but wee must haue such aides as these Secondly wee are to note also the mercy of God that thus applieth himself to our weakenesse And thirdly what miserable men they are that neglect and contemne the Sacraments which are pledges of so great fauours and such effectuall helpes vnto vs. Q. What else haue we to obserue A. The goodnesse and wisedome of God that hath chosen common things and such as are easie to be had for so high and singular mysteries whereas he might haue chosen things more rare and of greater price to set out such excellent benefits as are offered vnto vs in the Sacraments and herein Gods goodnes appears more vnto vs vnder the Gospell then to them vnder the Law Q. What are the spirituall things represented by the visible creatures A. Christ a Galath 3. 27. 1. Cor. 10. 4. Iesus with all his sauing benefits which are exhibited in the outward signes and sealed to the worthie receiuers thereby Q. How doth that appeare A. First in that it is vsuall in the Scripture to a Gen. 17. 10. Exod. 12. 5. 11. 1. Cor. 5. 7. giue the name of the thing signified to the signe which is not onely in regard of the resemblance and proportion that is betweene them but to shew the inseparable coniunction of the thing signified with the signe in the worthie receiuer in which regard they are called b Rom. 4. 11. seales Q. Doe they seale nothing else but Christ and his benefits to vs A. Yea they seale also our promise to God viz. Gen. 17. 11. Exod. 13. 9. that wee take him onely for our God and our redeemer whom alone by faith wee rest vpon and whom we bind our selues to obey Q. Hitherto of the description and parts of a Sacrament what further is to be considered concerning a Sacrament in generall A. The necessarie circumstances concerning the same to wit the person instituting the Sacrament the persons that are to administer and receiue the same Q. Who is the institutor of a Sacrament A. God onely in whose hands alone it is to giue 1. Cor. 11. 23. the inward grace represented by the outward signes Q. May not any persons administer and receiue the Sacraments A. No but such as are appointed thereunto by Gods owne ordinance Q. Who then by Gods ordinance are to administer the Sacraments A. The Ministers of the Word who represent vnto Matth. 28. 19. 1. Cor. 4. 1. vs the Lord whose stewards they are Q. What is the Ministers office herein A. To consecrate the elements and then to distribute them Q. Wherein consists the consecration of the elements A. Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer vnto God First in praising God who hath ordained such meanes for the reliefe of our weaknes then in suing to God that hee would bee pleased to make those meanes effectuall to that end for which they were ordained Q. Is not the substance of the elements changed by this consecration A. No verily onely the vse is altered in that they are separated from a common to a holy vse which change and alteration continueth only whil'st the action is in hand Q. Doth the Minister with the signe giue the thing signified also A. No hee onely a Mat. 3. 11. dispenseth the signes but it is God that giueth and dispenseth the thing signified Q. Is God alwaies present to giue the thing signified to all them that the Minister giueth the signe A. No not to all for some in receiuing the signes receiue together with them a 1. Cor. 11. 29. their owne iudgement yet hee is alwaies ready to giue the thing signified to all those that are fit to receiue the Sacraments and to such persons the signes and things signified are alwaies conioyned Q. Who are the persons that are to receiue the Sacraments A. All Christians that are prepared thereunto Q. Is there any speciall preparation required to the receiuing of the Sacraments A. Yes verily for seeing men ought to come with Exod. 3. 5. 1. Cor. 11. 28. preparation to the hearing of the Word alone they ought much more so to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to vs. Q. VVhat is the preparation that is required in them that come to receiue the Sacraments A. There is required in those that are of yeres of discretion to a worthie participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospell Q. Seeing no man is able to attaine to the knowledge of the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge faith and feeling necessarie A. 1. concerning the Law it is necessarie that the receiuer of the Sacramēt be able to vnderstand beleeue the common corruption of all men both in the bitter root of originall sin in the poysoned fruits therof together with the curse of euerlasting death due thervnto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospell that he be able in some measure to vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able in some measure to apply the same to himselfe Q. What ariseth from this knowledge faith and feeling to a further preparation thereunto A. A true and earnest desire to bee made partaker Mat. 3. 13. Act. 8. 36. Luk. 22. 15. of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiuing Q. VVhat duties in the action of receiuing are to bee performed A. First a graue and reuerent behauiour befitting such holy mysteries Secondly an attentiue heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken .. Q. VVhat duties are to bee performed after the partaking of the Sacraments A. If we haue a sense and feeling of the gracious work of God by them we are to reioyce with thanksgiuing if not wee are to enter into iudgement with our selues and to humble our selues for our want therein And though we ought to be humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in receiuing of them yet ought wee not therefore to bee altogether dismayed for as the sicke man feeleth not the nourishment of his meate because of
spirit applying vnto our soule the blood of Christ by a liuely faith worketh in vs newnesse of life whence this Sacrament is called the Baptisme of Repentance Mark 1. 4. Q. VVhat learne you hereby A. That although sinne doth dwell in our mortall bodies and many leaud motions rise and rebell in vs yet if we be the children of God we shall finde it mortified by the death of our Sauiour Christ and although we bee by nature sluggish to good things yet shall we find our selues quickened by him Q. VVhat persons are to receiue this Sacrament A. All that by the Lawes of Charity are to Act. 10. 47. be esteemed within the Couenant of grace of what nation sexe or age soeuer Q. VVho are to be esteemed to be within the couenant of grace A. First those which being of yeeres of discretion Mat. 3. 6. 28. 29. Act 2. 41. Mark 16. 10. Act. 8. 15. 37. 10. 46. 47. giue assent vnto the doctrine of the Gospell and professe faith and repentance Q. How are those that are at yeeres of discretion to prepare themselues to the receiuing of this Sacrament A. First they are to submit themselues to bee instructed in the a Heb. 6. 1. principles of religion commonly called the Catechisme Secondly they are to make solemne b Mat. 3. 6. Act. 2. 41. Mat. 3. 6. Act. 8. 37. profession of their faith confession of their sinnes with faithfull promise to forsake them Thirdly As a testimony of their faith vnfained repentance after this they are to desire Baptisme of them that haue the dispensation therof and to procure the same assoone as they can Q. Who else are to bee esteemed within the couenant of grace and consequently to haue a title to Baptisme A. The infants of those Parents that are themselues Act. 2. 39. Gen. 17. 7. Luk. 18. 16. within the Couenant and haue been baptized Q. Is it necessarie that both the Parents bee in the Couenant A. No it is sufficient for the intitling of the child 1. Cor. 7. 14. to baptisme if either of them be Q. How doe you proue that Infants are to be baptized A. There is the same vse of Baptisme vnder the Gospell that was of Circumcision vnder the Law and the Infants of Christians are vnder the Couenant as well as theirs and Baptisme is a signe of the Couenant as well as Circumcision if therefore a Gen. 17. 12. Col. 2. 11. 12. Infants were circumcised and Baptisme possesse the roome of Circumcision except there can bee shewed a speciall prohibition or restraint in Gods word it will follow that Infants also may be baptized Further the Apostles are said to baptize a Act. 16. 15. 18. 1. Cor. 1. 16. whole families amongst which it is ordinarie that there be some children and there is no reason to limit the words to them that are at yeeres And this vse hath continued in the Church since the Apostles times and was neuer gainsaid by any but those that by the vniuersal Church haue been iudged hereticks Q. Is Baptisme absolutely necessarie to the saluation of Infants or are we to iudge all those damned that die vnbaptized A. Such a conceit is both vnchristian and vncharitable and without all ground offering wrong to the grace of God and the vertue of his Couenant wherein he promiseth that he will be the God of the faithful and their seed And seeing this Sacrament is not the cause but a testimonie and seale onely of saluation and the fault is not in the Infant that hee is not baptized and seeing in cases of meere necessity where there is no contempt of the means but the party doth as much for the obtaining of them as he can doe God doth not tie himselfe to the meanes but can and often doth giue the thing without the meanes neither haue we herein more warrant to iudge the Infants of Christians damned that without any default of their owne die without Baptisme then the Infants of the Israelites that died before the eighth day or whilest they were in the wildernesse Q. What preparation is to bee required of Infants that are to be baptized A. None can be required of them who in regard of age are but meere patients but that which is to bee performed is to be done of them that bring the child to Baptisme and that are present at the baptizing thereof Q. Who are they A. The Parent or the rest of the Church Q. What is the Parent to performe A. First hee is to consider of the goodnesse of God that hath receiued not onely himselfe but his Gen. 11. 17. child and therefore to reioyce in this loue and fauour of God and then to confirme himselfe in this hope that as God hath quickened him after his Baptisme so will hee his child Secondly hee is to present 1. Sam. 1. 20. Luk. 1. 60. 63. the child Thirdly to giue or to take order for the giuing of some such name as may put the child in remembrance of some good dutie by the signification of it or by setting before him in it the example of some whose faith and vertues are commended in the Scriptures Fourthly after Baptisme when the child Ephes 6. 4. is capable he is to catechize and to bring it vp in the feare and information of the Lord or to procure it to bee done by others that are more able Q. What are the duties of the rest of the Church A. First to reioyce and to giue thankes to God for the encrease of his Church Secondly to giue attendance to the doctrine and to pray that the child may be made partaker of Christ and his benefits Thirdly when it commeth to age to doe such duties vnto it as one member oweth to another CHAP. 38. Of the Supper of the Lord. Wherein consider The parts Signes Elements Actions about them Things signified The circumstances Time Persons MATTH chap. 26. vers 26. 27. 28. 29. 26. And as they were eating Iesus tooke bread and blessed it and brake it and gaue it to the Disciples and said Take eat this is my body 27. And he tooke the cup and gaue thankes and gaue it to them saying Drinke ye all of it 28. For this is my blood of the new Testament which is shed for many for the remission of sinnes 29. But I say vnto you I will not drinke henceforth of this fruit of the vine vntill that day when I drinke it new with you in my Fathers kingdome Q. SO much for Baptisme What is the Lords Supper A. It is the other Sacrament of the Gospell whereby is sealed vnto vs our continuance minishment 1. Cor. 11. 20. and growth in Christ and in his body which is his Church Q. What are the outward signes in this Sacrament A. Bread and wine and the sacramentall actions in and about the same Matth. 26. 26. c.. Q. VVhat manner of bread is fittest A. Ordinarie bread
before the comming of Christ What are the nearer tokens of the latter day A. They are either such as shall come within an age of the second comming of Christ or such as shall be nearer to it as it were ioyned with it Q. VVhat is the first A. That there shall arise false Christs and false Prophets and shall shew great signes and wonders Q. VVhat haue we here to consider A. Two things especially first the errour secondly the remedie against it Q. VVhat is the errour A. That it shall be said heere is Christ or there for there shall be false Christs which shall pretend the very person of Christ otherwise then Antichrist who tearmeth himselfe the vicar of Christ These also shall haue their ministers namely false Prophets which shall get credit vnto the false Christ Q. VVhat learne you by this A. That the Church of God shall be put vnder triall first of their knowledge and vnderstanding whether they can discerne betweene errour and truth secondly of their loue and fidelity whether after they know the truth they will sticke by it or no. Q. VVhat doe you note of this kind of errour A. The danger of it in that it maketh shew of the corporall presence of Christ whereunto we are naturally greatly giuen as appeareth not onely by the Papists but by the holy Apostles themselues which were too much addicted to the corporal presence of Christ secondly also by reason of the great meanes they shall haue to preuaile through the wonderfull miracles they shall doe especially considering that the true Ministers of God shall not haue for any warrant we haue out of the word any such power as hath already been shewed Q. VVhat further doe you learne of this A. The extreame impudencie of the diuell in those daies which hath neuer been heard of before that shal so possesse the spirit of a sinfull mortall man that hee shall take vpon him to be the sonne of the most High for notwithstanding there were many that tooke vpon them to bee the Messias before and after the first comming of our Sauiour Christ yet they imagining the Messias to be a bare man were neuer so impudently arrogant as to challenge to themselues to be the very naturall sonne of God Q. What note you of this that if it were possible the very elect should be deceiued A. First the certainty of their happie estate from whence they cannot fall Secondly that the same hath a foundation not in any thing that is in men but in the purpose and counsell of God which cannot be deceiued Q. So much of the errour VVhat is the remedy against it A. First an admonition then a confutation Q. What is the admonition A. First not to goe out that is so certainly to be resolued of the vntruth of the thing notwithstanding the greatnesse of the miracles as not once to enquire after it for those that haue itching eares and wanton rolling eyes to heare and see things are oftentimes by Gods iust iudgement deceiued although they haue a purpose to the contrary Secondly although by reason of some particular calling they bee constrained to be present at the place where such are or otherwise bee brought forcibly vnto them yet not to beleeue them when they see or heare those things Q. What is the confutation A. That it cannot bee Christ that they should goe out into the wildernesse to see first because hee shall come with great brightnesse as the lightning commeth from the East and shineth vnto the west neither shall one need to goe vnto the wildernesse to see him because his light shal be seene in all places of the world alike Secondly he will not come on the earth but will shew himselfe in the aire only Thirdly he shall come suddenly as in a moment wheras before he had space to goe from place to place Fourthly neither shall it auaile then to goe out after and seeke him because as speedily as the Eagles are gathered to the dead carkasse so the children of God being compared vnto Eagles shall suddenly bee gathered to our Sauiour Christ who is compared to a dead body in respect of his death Q. So much of the tokens which come within an age of the latter day What are the nearest tokens or rather such as are ioyned with the second comming of Christ A. The nearest are that the Sunne shall bee darkened and the Moone shall not giue her light the Starres shall fall from heauen the Sea shall rore terribly the earth shall tremble and in a word all the powers of heauen and earth shall be shaken Q. At what time shall these signes come to passe A. Immediately after the false Christs and Prophets which as hath been spoken shall raise vp a maruellous errour and by meanes thereof great vexation and therefore it is said after the tribulation of those daies shall the immediate signes of the comming of Christ be accomplished Q. VVhat is the cause of these signes appearing and of the comming of Christ immediately vpon them A. The faithfull prayers of the Saints of God which cry vnto him to make an end of these dangerous wicked dayes Q. Is not the day and houre of the comming of Christ reuealed vnto man A. No verily man may gather by the signes going before that it is not far off but the day and the houre no man knoweth no not the Angels Mat. 24. 36. Q. VVhat gather you of this A. Not that there is any want of loue in God towards vs in conceiling the day of his comming for as much as the Angels who are said to bee full of eyes in Ezech. 1. 18. Mat. 24. 36. Mark 13. 32. regard of their singular wisedome know it not yea and that which is more Christ himselfe who is much wiser then Angels is ignorant of it Q. But how can that bee that hee which gouerneth all things should be ignorant of that day A. As he is God he knoweth it but not as he is the sonne of man especially vnglorified that is to say before his ascension into heauen Q. VVhat is meant by this that one generation shall not passe till all be fulfilled Mat. 24. 34. A. That as it was said before that one generation should not passe vntill the destruction of Ierusalem were accomplished which indeed was effected about fortie yeeres after So it is likely that after all the signes aforesaid before one age shall passe the day of Iudgement aforesaid shall come Q. Wherefore is this vehement asseneration vsed That heauen and earth shall passe away but my words shall not passe away Mat. 24. 35. A. Against those mockers which shal come in the latter times and shall charge the ministery of the Gospell with vntruth because they see no alteration in the course of nature Q. VVhat is the reason of this concealement A. First that the Lord thereby might trie the humility of men whether they would be so impudently bold as to go about to breake
al one with his power to gather the dead as the quick Yea they shall be changed suddenly in a moment and in the twinkling of an eye at the last trump 1. Cor. 15. 52. Q. What furtber learne you of this A. The infinite knowledge wisedome and power of God in coupling euery bone to his proper ioynt in his owne body with the proper flesh and sinewes thereof notwithstanding the confused masse of all things that they shall bee turned into whether dust aire or other element whatsoeuer Notwithstanding also that they are so diuersly distracted in place Q. What is the reason thereof A. That those that haue glorified God in their bodies might be also glorified in the same and contrariwise 2. Cor. 5. 10. those that haue dishonoured him in their bodies might receiue dishonour of God Q. How shall the sound of the trumpet raise vp the dead A. No otherwise but by the quickening of God through the power of his spirit wherby it shall come to passe that the dead shall bee raised out of the dust and of mortall shall be made immortall Q. But cannot God doe this without the sound of a trumpet A. Yes verily hee is able to doe it without any such instrument as hee is also able to saue men extraordinarily without the preaching of his word yet he hath determined to vse this meanes at that day for the raising of his Saints from bodily death as he vseth his word for an ordinarie meanes to call them from the death and out of the graue of sinne For the very like power of Christ is exercised in vs whilest wee liue here who quickeneth vs by the Gospell to his obedience that are by nature dead in sinne and so not only vnable but also vnwilling and auerse to any thing that is good wherefore God ioyneth power to his word to raise from death to life as well spiritually in the first Iohn 5. 28. as corporally in the second resurrection which first resurrection is a manifest pledge of the second there Reuel 20. 6. being greater difficultie in the first then in the second for in the second resurrection though there be no will Rom. 8. 7. to rise yet there is no enmity or gainsaying which in the first is great Q. After what manner shall the resurrection be A. First the godly shall arise to euerlasting saluation then the wicked to eternall damnation 1. Thes 4. 16. Q. In what manner shall all men then be ranged and ordered A. That is set forth by a parable of the shepheard Mat. 25. 31. and the sheepe for as the shepheard when the euening commeth gathereth his flocke and separateth the sheepe from the goats so in the euening of the world our Sauiour Christ shall gather all nations by the ministerie of the Angels and then there shall bee a full separation the godly being set on the right hand and the wicked on the left Q. What learne you of this A. The difference betweene the iudgements of God and the iudgements of men where both the innocent and the guilty are confusedly presented at one barre but then there shall be two barres through a separation of the wicked and the godly which separation the Angels can most easily make in discerning betweene them as otherwise so euen by their cheerfull or fearfull countenances Q. Shall not some vngodly men be saued for the godlie's sake with whom they conuerse A. No for our Sauiour saith that then two shall be in the field one receiued another left two in one bed one taken another reiected c. Luk. 17. 34. 36. Q. What learne you of this A. That then it shall not auaile a wicked man to be in the companie of the godly for as much as they shall then be separated wheras in this world the wicked Ge◠18. 32. 19. 21. John 4. 15. are sometimes spared for the godlie's sake Q. What further instruction doe you gather from this A. That we should so vse our societies here that in the life to come wee may haue comfort in the continuance of them Q. Is not this separation now in these daies A. Yes verily here it beginneth when the Gospell Luk. 12. 51. 53. 8. 13. Reuel 21. 27. Psal 1. 5. and afflictions seuer the wicked and the godly but then shall bee a full separation when neither Canaanite Iebusite or Moabite shal be amongst the children of God Q. What speciall effects shall there bee of this glorious preparation A. There shall be some in the wicked and othersome in the godly Q. What are those that shall be in the wicked A. Mourning and lamentation for feare and terrour of the power and Maiesty of Christ and his Angels comming in the clouds which shall bee a beginning of hell vnto them before they shall feele it euen Reuel 1. 7. as guiltie prisoners shall bee terrified at the sight of the Iudges before there bee any execution of iudgement against them Q. What gather you of it A. First that at the bare sight of these signes the wicked shall bee so terrified how much more when they hauing receiued the sentence of damnation the same shall bee executed Againe if the godly hauing Luk. 1. 12. their sins forgiuen them are afraid at the appearance of one Angell much more the wicked who haue their sinnes tied fast vpon them will bee afraid at the sight of so many Angels And if a sparke of godlines Mark 6. 20. without any appearance of glory in a godly man bee terrible to the wicked much more will the Maiesty of the Sonne of God altogether holy and glorious strike an infinite feare into them and make them desire that the rocks and mountaines falling vpon them might hide them from his sight Luk. 23. 30. Reuel 6. 16. Q. VVhat are the effects of Christs comming in the godly A. They shall reioyce and bee glad at this glorious comming which they looked and prayed for euen as a faithfull seruant is glad when his master commeth with much honour and good speed in all his affaires the honour and glory of his master seruing to his further aduancement Q. How doth our Sauiour Christ garnish and enlarge this doctrine A. By a parable of the fig-tree which elegantly declareth the certainty and comfort of the former doctrine Mat. 24. 32. that whē the fig-tree bringeth forth her leaues wee know the summer is neare so when wee see the signes aforesaid come to passe the day of the Lord is euen at the dores and the summer of the Church of God is at hand Q. What learne you of this A. That as the summer is the most pleasant season and most of all others to be desired so we should long after the comming of Christ when wee shall enioy a perpetuall summer without all manner of winter stormes or troubles CHAP. 56. Of the sentence of the Iudge The parts of the iudgemēt are the Sentence of