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
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
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
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
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
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
Prou. 30. 8. Heb. 13. 5. for a moneth or yeere c. which is to teach vs to restraine our care that it reach not too farre but that it rest in Gods prouidence and present blessing and therefore that we be not couetous Q. Is it not lawfull to prouide for children and family A. Yes verily a Gen. 41. 34. 35 Act. 11. 28. 29. 2. Cor. 12. 14. not onely lawfull but also needfull but heere our affections are onely forbidden to passe measure as b Mat. 6. 34. to haue a distracted and troubling care seeing the vexation of the day is enough for it selfe but c Psal 37. 5. Prou. 16. 3. to commit our waies vnto the Lord and to roll our matters vpon him who will bring them to passe Q. Why is the bread called ours seeing that God must giue it A. To teach vs that we must come vnto it by our Gen. 2. 15. 3. 19. Psal 128. 2. 1. Thes 4. 11. 2. Thes 3. 8. 9. 10. owne labour in which respect he that will not labour should not eate Q. Why is it called Daily bread A. This word in the Euangelists and in the originall language of the Scripture is a Mat. 6. 11. Luk. 11. 3. the bread fit for me agreeable to my condition which is an especiall lesson for all estates and callings to keepe them within the bounds not onely of necessity but of b Psal 104. 15. Joh. 12. 3. Christianity c Prou. 30. 8. 1. Tim. 6. 8. Rom. 13. 14. Jam. 4. 3. and sober delight and not to aske them to the fulfilling of their fleshly desires CHAP. 48. Of the fifth Petition The things that cōcerne our spirituall life Petition 5. wherein we pray for Iustification consisting in Forgiuenesse of sinne Imputation of Christs righteousnesse Petition 6. for sanctification Chap. 52. MAT. 6. 12. And forgiue vs our debts as we forgiue our debtors Q. THus much of that Petition which concerneth our bodily life those other which concerne our spirituall life follow viz. the fifth and sixth what is the fifth Petition A. Forgiue vs our debts as wee forgiue our debtors Q. What are the parts thereof A. The petition it selfe and a reason to inforce it Q. What is the summe of that which we desire in the petition A. First the forgiuenesse of our sins which is the first part of our Iustification The necessity whereof is set forth heere by a contracted comparison drawne from such debtors as are not able to pay their creditors wherein our sinnes are compared to such debts as we are not able by any meanes to make satisfaction for and for which we are to looke for extremity of punishment in the Iustice of God if it please not him to forgiue the same Q. What doe we then more specially pray for herein A. First that wee may haue a true knowledge and feeling of our sinnes both originall and actuall Secondly that a Psal 51. 3. we make an humble and franke confession of them and of our inability to make any the least satisfaction for them Q What vse is there of the confession of our sinnes A. Great for that we haue naturally a senslesnes Psal 36. 2. Eccles 4. 17. 1. Sam. 15. 20. Psal 51. 3. Act. 22. 4. 1. Tim. ◠15. Psal 32 3. 4. Prou. 28 13. 1 Iohn 1. 8. 9. Iohn 7. 20. 1. Sam. 2. 19. Psalm 19. 12. of sinne or else being conuinced thereof wee are readie to lessen it and make it light The contrary whereof appeareth in the children of God Q. How can a man confesse his sinnes being not known and without number A. Those that are knowne wee must expresly confesse and the other that are vnknowne and cannot be reckoned generally Q. How appeareth it that we are not able to make satisfaction A. First because by the Law as by an obligation Deut. 27 26. Galath 3. 10. euery one is bound to keepe it wholly and continually so that the breach thereof euen once and in the least point maketh vs presently debtors and there is no man that can either auoid the breach of it or when he hath broken it make amends vnto God for it considering that whatsoeuer hee doth after the breach is Esay 64. 6. Luk. 17. 19. both imperfectly done and if it were perfect yet it is due by obligation of the law and therefore cannot go for paiment no more then a man can pay one debt with another considering also that the due recompence of the least breach is euerlasting death of body and soule so that our estate heerein is like his that oweth ten thousand Talents and is not able to pay one farthing Q. But are wee not able to satisfie some part of it as a man in great debt is sometimes able to make some satisfaction especially if he haue day giuen him A. No and therefore we are compared to a child Ezech. 16. 4. 5. new borne not able to helpe himselfe and to captiues close shut vp in prison fetters kept by a strong Luk. 4. 18. Luk. 11. 21. one so that there is as small likelihood of our deliuerance out of the power of Satan as that a poore lambe should deliuer it selfe from the gripes and pawes of a lion Q. What else doe we pray for then in this Petition A. That wee may bee freed from them by such meanes as God hath ordained and will stand with his wisedome and Iustice and therefore wee are taught being pressed with the burthen of our sinnes to flee Mat. 11. 28. Psal 25. 11. 18. 51. 1. Neh. 13. 22. vnto the mercy of God and to entreat him for the forgiuenesse of our debt euen the cancelling of our obligation that in law it bee not auaileable against vs in which respect the preaching of the Gospell is compared Luk. 4. 19. to the yeere of Iubilee when no man might demand his debt of his brother Also that wee may obtaine this at Gods hands by the onely blood and sufferings of Christ as the onely ransome for sinne and not fancie with the Papists that we are freed from our Mat. 26. 28. Act. 5. 31. 10. 43. 13. 38. 1. Iohn 1. 7. 1. 2. Ephes 1. 7. originall sinne by Baptisme and that wee may make some part of satisfaction for our actuall sinnes by whipping and scourging our selues c. which is abominable superstition Q. Doe we here pray for the forgiuenesse of the sinnes of this day as before for the bread of this day A. Not onely for them but also for all that euer we Psal 25. 7. haue done at al times before to the end that we might-be the further confirmed in the assurance of the remission of all our sinnes Q. What further doe we pray for in this petition A. For the imputation of righteousnesse which is the second part of our iustification for as Christ hath taken away our sinnes by suffering so he hath also clothed
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
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