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
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
How doth it appeare more euidently that God hath ioyned these together A. By that which the Prophet saith Esa 59 That he will make this couenant with his people that his spirit shall be vpon them and that his words which he Esay 59. 21. hath put into their mouth shall not depart out of their mouth nor out of the mouth of their seeds seed for euer Q. VVhat learne you hereby A. That no man is to content himselfe with this fancy that he hath the spirit and so neglect the Word because ordinarily they goe together Yea alwaies where God vouchsafeth to giue his word Q. VVho are by this condemned A. The Anabaptists Papists and Libertines which ascribe to the spirit that which they lust though it haue Iohn 14. 26. no warrant from the word whereas the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the Word Q. VVhat other sort of men is here condemned A. The Stancarists who esteeme the word to be fit Mark 4. 1. 2. c. compared with Esay 2. 1. 2. c. 2. Pet. 3. 15. 16. Dan. 9. 2. to catechize and initiate or enter vs in the rudiments and first beginnings of Religion but too base to exercise our selues in afterward whereas the Prophets and Apostles most excellent men did notwithstanding continually exercise themselues in the Scriptures Q. Are none saued without hearing of the word A. Yes for first children which are within the Gen. 17. 7. 1. Cor. 7. 14. Couenant and belong to Gods Election are saued without the ordinarie meanes of the Word and Sacraments Secondly some also of age who are in places Mat. 2. 1. Heb. 11. â—1 where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as they which are deafe borne c. which by the way serueth to shew that God is not tied to the meanes but can and sometimes doth when and where it pleaseth him worke without them Yet here wee must take heed of Mat. 13. 3. 1. Cor. 3. 6. 1. pet 1. 23. presuming for if God vouchsafe the meanes and giue capacity for the vse of them and we shall despise them we haue no more cause to expect saluation by Christ then the husbandman a haruest that despiseth to plow and sow his ground CHAP. 35. Of the speciall working of Gods spirit in the Church by the Word Gods spirit worketh things Common to the wicked and godly concerning the couenant of Grace as to 1. Vnderstand and consent to the truth of the doctrine 2. Delight in it haue a glimpse of the life to come To haue some care to keepe it Workes as 1. Terrour of conscience 2. Contrition or sorrow for sinne 3. Confession of sinne 4. Doing many outward duties restitution c. 5. Desire to die the death of the righteous Proper to the godly as Receiuing the seed that is the promise of saluation by Christ into a good heart Bringing forth fruit with patience MATTH chap. 13. vers 3. to the 9. and 18. to the 24. 3. And he spake many things vnto them in parables saying Behold a sower went forth to sow 4. And when he sowed some seeds fell by the waies side and the foules came and deuoured them vp 5. Some fell vpon stonie places where they had not much earth and forthwith they sprang vp because they had no deepnesse of earth 6. And when the Sunne was vp they were scorched and because they had no root they withored away 7. And some fell among thornes and the thornes sprang vp and choked them 8. But other fell into good ground and brought forth fruit some an hundred fold some sixtie fold some thirtie fold 18. Heare ye therefore the parable of the sower 19. When any one heareth the word of the kingdome and vnderstandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is hee which receiued seed by the way side 20. But hee that receiued the seed into stonie places the same is he that heareth the word and anon with ioy receiueth it 21. Yet hath he not root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended 22. He also that receiued seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choke the word and he becommeth vnfruitfull 23. But he that receiued seed into the good ground is hee that heareth the word and vnderstandeth it which also beareth fruit and bringeth forth some an hundred fold some sixtie some thirtie Q. TO proceed to speake more specially of the word of God and of the diuers working of Gods spirit in his Church by the same word What doth Gods spirit worke by the word A. First it worketh things common to the godly with the wicked Secondly things proper to the godly as is clearly taught by the parable Mat. 13. 3. Q. What are the things common to both A. First such as concerne the couenant of grace secondly such as concerne the couenant of workes Q. What are the things common to both concerning the couenant of grace which it worketh A. First some vnderstanding of the word of grace and some kind of consent vnto the same Q. If they vnderstand it how is it that one sort are said not to vnderstand A. Not that they haue no vnderstanding at all but they are said to haue none because it is not effectuall for they come without affection and goe away without care Q. What learne you from hence A. First to take heed that we deceiue not our selues in a bare profession or light knowledge of the word and that we heare it with zeale and depart from the hearing thereof with care to profit Secondly to beware also of the great subtilty of Satan who as a swift and rauenous bird snatcheth the word out of vnprepared hearts euen as theeues vse to take away whatsoeuer they finde loose and carelesly laid vp Q. What second thing is common to both A. To haue some kind of delight in the word and a glimpse of the life to come Q. What difference is there betweene this kind of delight and the ioy of the godly A. This is like the blaze of a fire and is neither lasting Psal 4. 7. nor firme whereas the ioy of the godly is solid and sound and aboue that which the worldly man hath in gold and siluer Secondly the wicked's delight Psal 119. 33. 34 ariseth from a wrong end and motiue as to satisfie some humorous desire to know somthing more then other c. wheras the ioy of the godly is to know further to the end they may practice Q. Why is it said they haue no root A. Because they vnderstand the things but are not rooted and grounded in the truth
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
and satisfiest the desire of euery liuing thing 17. The Lord is righteous in all his waies and holy in all his workes 18. The Lord is nigh vnto all them that call vpon him to all that call vpon him in truth 19. He will fulfill the desire of them that feare him hee also will heare their cry and will saue them 20. The Lord preserueth all them that loue him but all the wicked will he destroy 21. My mouth shall speake the praise of the Lord and let all flesh blesse his holy name for euer and euer Q. VVHat doth the Prophet heere meane by thy Name A. In that the name of God is distinguished from God himselfe in this verse the Prophet thereby setteth forth the things whereby God doth manifest himselfe to others amongst which the chiefe and principall are his Attributes Q. What are the Attributes of God A. They are essential faculties of God according to the diuers manner of his working which are vncommunicable with the creatures notwithstanding that there are some shadowes and glimpses of them in Men and Angels Q. How may they be considered A. Either in themselues as they are essentiall or in their workes or effects which are all perfect Q. How many sorts of Attributes are there A. Two either first or such as arise from the first Againe the first are either principall or secondarie Q. What are the principall Attributes in God A. Simplenesse and Infinitenesse which are not Ioh. 4. 24. only incommunicable themselues but which make all the other Attributes of God incommunicable Q. What is Simplenesse or singlenesse in God A. It is an Attribute of God whereby is noted Exod. 33. 19. 20. that euery thing that is in God is God himself And therefore he is vncompounded without parts inuisible impassible all essence whence it is that hee is not onely called holy but holinesse not onely iust but iustice c. Q. What learne you thereby A. That he is in no sort mutable or changeable Jam. 1. 17. but in all things euer one and the same without any alterarion or shadow of change Q. Is not God in diuers places of Scripture said to repent A. Yea. But this is spoken of God onely tropically Gen. 6. 6. and improperly because vpon the change and alteration that is in men he vseth often to change his worke and therein seemeth to do as man doth when he repenteth whereas in truth he therein neuer doth any thing but what he hath determined so to doe from all eternity Q. What doe you say of his Infinitenesse A. It is either in quantity and greatnesse or in time and eternity Q. What is his Infinitenes in quantity and greatnes A. It is an Attribute in God whereby is noted Psal 139. 7. Iob 11. 7. Esay 66. 1. 1. King 8. 27. Esay 40. 12. that he containeth al things and is contained of nothing that either is or may be imagined And therefore that he is euery where and in all places present it being not possible that he that is infinite in greatnesse should be circumscribed or bound within the limits of any finite place Q. What learne you from hence A. That seeing God is euery where present that therfore in the whole course of our liues we should walke as in his presence and feare to doe any thing that may offend him for if it be a signe of contempt vnto man to doe that before his face that you know will displease him it must needs argue a high contempt of the great Maiesty of God to dare to do any thing that he is displeased withall especially when wee can doe nothing in secret that can bee hidden from him yea whatsoeuer we doe it is done in his face and presence he looking vpon vs. Q. What is his Infinitenesse in time or eternity A. It is an Attribute in God whereby is noted Reuel 1. 8. 11. Esay 44. 6. Psal 90. 2. 1. Tim. 1. 17. that hee is the first and the last without beginning and without end Q. What learne you hereby A. We are strengthened hereby in the truth not onely of the immortality of our soules but also of the immortality of our bodies after the resurrection considering that he being euerlasting can giue continuall Being to such of his creatures as he pleaseth Q. What are the other Attributes of God which you called secondarie A. They are chiefly tenne Life Knowledge Wil Power Goodnesse Iustice Graciousnes Loue Mercy Holinesse Q. What is the Life of God A. It is an Attribute of God whereby is noted Psal 36. 9. Ioh. 5. 26. that he liueth of himselfe Whence 1. Tim. 6. 16. it is said that hee onely hath immortalitie and therefore cannot die Q. What learne you hence A. That the liues and deathes of all other things depend vpon his good pleasure Q. What is the Knowledge of God A. It is an Attribute of God whereby is noted that hee perfectly knoweth himselfe and of and by himselfe all things which are and which are not Q. In what manner doth God know all things A. Not successiuely or by discourse collecting one thing from another but in one simple and eternall act knowing and comprehending all things and therefore neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Q. What learne you from hence A. That hee is infinite in wisdome and vnderstanding and therefore whatsoeuer hee doth must needs bee done most wisely and no vaine act can proceed from him Q. Is not the knowledge or fore-knowledge of God the cause why all other things are A. No but his will Q. What is the VVill of God A. It is an Attribute of God whereby is noted Psal 139. 11. Heb. 4. 13. Iohn 21. 17. 1. Tim. 6. 16. that of himselfe most freely he approueth or disapproueth whatsoeuer he knoweth Q. What learne you hereby A. First that nothing commeth to passe by meere hap or chance but as God in his eternall knowledge and iust will hath decreed before should come to passe Secondly that whatsoeuer commeth to passe though we know no other causes thereof yet we are to acknowledge the same to bee alwaies from God and though it be neuer so contrary to our willes yet we should beare it patiently and therein submit our willes to the good will and pleasure of God Q. What is the Power of God A. It is an Attribute of God whereby is noted Iob. 42. 2. Luk. 1. 37. that he is able to doe whatsoeuer is honourable for him to doe whereby are excluded contradictions and whatsoeuer things else are dishonourable as being not things of power but of weakenesse Q. What instructions doe you learne from the power of God A. First that we should not despaire of the things that God doth promise either in respect of our owne weakenes or in respect of the apparent weaknesse of the things that God hath sanctified for our good
the worke of God in making him is set forth by a similitude of the Potter which of the clay maketh his pots Rom. 9. 21. Q. VVhat learne you from hence A. That seeing it pleased God to make mans body Gen. 18. 27. Ier. 22. 29. more principally of the basest Element that therby hee would giue man to vnderstand of what base matter his body was framed that so hee might haue occasion to bee lowly and humble in his owne sight according as the Scripture it selfe directeth vs to this instruction Q. VVhat else learne you A. The absolute authority that God hath ouer man Rom. 9. 21. as the Potter hath ouer his pots and much more Q. How was the soule made A. His soule was made a spirituall substance which Gen. 2. 7. Mal. 2. 15. God breathed into that frame of the earth to giue it a life and such a life as had the excellency before spoken of Q. VVhy is it said that God breathed into his face the breath of life A. Because hee made it immediately not of any of the Elements as he did all other creatures that being a thing free from composition it might be immortall and free from the corruption decay and death that all earthly creatures are subiect vnto And therefore as it had life in it selfe when it was ioyned to the body so it retaineth life when it is separated from the body Q. Hitherto of the Creation of the Man now followeth the Creation of the woman How doth God say It is not good for man to be alone A. When hee saith It is not good for man that hee should be alone he meaneth that it is not conuenient and comfortable Q. VVhat is meant by these words as before him vers 18. A. That shee should bee like vnto him and of the same forme for the perfection of nature and gifts inward and outward Q. VVhat is the end why she was made A. To be a helpe vnto man Q. Wherein A. In the things of this life and of the life to come Q. How in the things of this life A. By continuall society 1. Pet. 3. 7. and for the procreation of children Gen. 1. 28. Q. How for the life to come A. Shee is to bee a companion with him in the seruice of God 1. Pet. 3. 7. And a remedie to him against sinne though this latter was not from the beginning but since the fall 1. Cor. 7. 2. Q. VVhat reason is brought to proue that God was to make a woman for a helpe vnto man A. Because as in euery other kind the male had his female to helpe him so it was most conuenient for Adam to haue a helpe of his owne nature for the propagation of mankind Q. What learne you from thence that the Lord would haue Adam see and consider that in euery other kind of creature there was male and female so raising in him a desire to haue a helper also in his kind and nature A. To teach vs that ere we enter into marriage we should haue feeling of our owne infirmity and neede of a wife whereby that benefit may become more sweet and we more thankfull vnto God Q. VVhat else A. That it is a peruerse thing to loue any creature so well as mankind against those men that make more of their horses and hounds then of their wiues and against those women which make more of a monkey or of a parot or of a spaniell then of their husbands Q. VVhat note you of that that when Adam was asleep his wife was made A. That the Lord is the giuer of the wife And that Prou. 19. 14. besides our prayers to God for one and other dutifull meanes the care is to be laid vpon the Lord and vpon our parents which vnder God are to direct vs therin Q. VVhy did the Lord make the woman of the man A. To note the neare coniunction that should bee Ephes 5. 28. 29. 1. Cor. 11. 8. 9. 1. Tim. 2. 13. betweene them and also the preheminence of the man aboue the woman as the Apostle obserueth hereupon Q. Wherefore doth God bring the woman A. To note that how fit soeuer a woman be yet shee should not bee receiued to wife vntill God giue her and when he giueth her by the ordinance he hath appointed that then he should receiue her Q. What learne you of that that Adam gaue her a name A. Her subiection to man Q. Whereof dependeth this that a man shall leaue father and mother and cleaue to his wife A. Of this that she was flesh of his flesh and bone of his bone and that God did giue her vnto man and he accepted her CHAP. 8. Of Gods Gouernment in generall Hitherto of the Creation Chap. 5. 6. the Gouernment followeth which is Generally in all 1 Small Great 2 Necessarie Casuall 3 Good Euill Speciall in Angels and men ROM chap. 11. vers 36. For of him and through him and to him are all things to whom be glory for euer Amen Q. THus much of the Creation being the first part of the execution of Gods Decree now followeth the Gouern ment for which consider Rom. 11. 36. Is then the gouernment of God as vniuersall as the Creation A. It is so for it is not with God in the gouernment of the world as it is with him that maketh a ship or buildeth a house which when he hath made he leaueth another to gouerne and inhabite for God gouerneth whatsoeuer he hath made Q. How may gouernment be defined from this place A. It is the execution of Gods eternall Decree of Zach. 4. 10. all creatures whereby he gouerneth them with al that Prou. 15. 3. Ierem. 23. 23. belongeth vnto them directly to their proper ends Q. Hath God then a hand in gouerning the smallest matters A. Yes euen the small as well as the great for not Mat. 10. 29. 30. one sparrow whereof two are sold for a farthing falleth without the prouidence of our heauenly Father not so much as a haire of our head no it may be truly said not the bristle of a swine falleth without the prouidence of God Q. But is it not a thing vnworthie of Gods infinite Maiesty to haue a hand in small matters as for a King to looke to the smallest matters of his household A. Nothing at all no more then it is a disgrace for the Sunne to shine in the fowlest places Q. How is that to bee vnderstood then that the Apostle saith 1. Cor. 9. 9. Hath God care for oxen A. It is spoken only by way of comparison hauing regard to the great care he hath of men for in respect he cōmanded that they should not muzzle the mouth of the oxe that did tread out the corne by the care he hath of oxen hee would shew that his care is much more for men especially for the Ministers of his Gospell Q. But it seemeth God hath no gouernment in things that come
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
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
all kind of delicates flesh and that which commeth of flesh only excepted so that the fastings of the one and the other is but a fulnesse and the latter may be more truly said to feast then to fast Q. Wherein else doth this outward abstinence consist A. In wearing of old homely and meaner apparell a Exod. 33. 4. 5. Ionas 3. 6. also in ceasing from labour on the day of the fast to the end we may the better attend vnto the holy exercises b Leuit. 23. 28. 30. 31. 32. Numb 29. 7. vsed in fasting and this abstinence is required of all that celebrate the fast but c Ioel 2. 16. 1. Cor. 7. 5. of married persons there is further required a forbearance also of the companie each of others Q. Is there any necessity of this outward abstinence A. Yea as the words of our Sauiour in this place do declare who saith that the time shall come when his Disciples shall fast For euen after the ascension of Christ when the graces of Gods spirit were most abundant vpon them they should need this exercise Q. What may be noted by the way from this that our Sauiour would not haue his Disciples fast till after his ascension A. His kindnesse and care ouer their weaknesse that would suffer no great trouble or cause of fasting to befall them before they had strength to vndergoe the same and to make a right vse thereof Q. They then that are sicke and weake are not tied to this strict abstinence A. No they may take somewhat for necessarie sustenance thereby to be better inabled to serue God in the day of the fast prouided that they doe not abuse this liberty to the satisfying of the flesh Q. What are the spirituall affections A. First a Leuit. 23. 27. 29. Iudg. 20. 26. Neh. 1. 4. Ioel. 2. 12. 13. Mat. 9. 15. speciall anguish and griefe of our harts conceiued for our sinnes and the iudgements of God due vnto them grounded vpon the meditation of the Law and threats of God secondly a speciall sorrow for those speciall iudgements of God that are vpon vs or are likely to fall vpon vs with a holy feare of the encrease or continuance of them without speciall humiliation and repentance Where we may by the way note the great abomination in Poperie for in stead of being truly humbled in soule the Papists in the day of their fast b Esay 58. 3. pride themselues and lift vp their hearts thinking they deserue some great matter at Gods hand for their very outward abstinence Q. VVhat are the spirituall exercises vpon this day A. First an acknowledgement and profession of our vnworthinesse of any blessing or benefit from God either concerning this life or the life to come and of our worthinesse of all iudgements and calamities euen death it selfe which by the abstinence aforesaid wee testifie and which the holy Fathers in times past did signifie by putting ashes or dust vpon their Iohn 3. 8. Esay 58. 4. heads Ester 4. 1. Lament 2. 10. Dan. 9. 3. The truth whereof remaineth still although the ceremonie bee not vsed Secondly earnest and strong crying and calling vpon the name of God for mercy grounded vpon the meditation of the promises of God touching the remouing of our sins that iudgement that is vpon vs for them and for the bestowing of such gifts and graces vpon vs as wee stand in need of Thirdly an humble carefull harkening vnto such parts of Gods word as may further vs in the affections and exercises Q. Thus much of the exrcise of fasting in generall What are the kinds thereof A. Two either publike or priuate Q. What is the publike A. It is when for a generall cause the Churches do fast and it is either more publike when all or many Churches fast generally or lesse publike when some Ionah 3. 7. Iudg. 20. 26. Ierem. 36. 9. Ioel 14. 2. 17. Dan. 9. 3. Neh. 1. 4. particular Church is humbled by fasting Q. What is the priuate fast A. It is either lesse priuate as when a particular house or more priuate when a particular person is humbled in fasting CHAP. 42. Of a holy Feast Where of The parts consisting in Certaine duties To God Man Friends Poore Liberall vse of food and apparell The sorts Publike Priuate ESTER chap. 9. vers 17. 18 c. 17. On the thirteenth day of the moneth Adar and on the fourteenth day of the same rested they and made it a day of feasting and gladnesse 18. But the Iewes that were at Shushan assembled together on the thirteenth day thereof and on the fourteenth thereof and on the fifteenth day of the same they rested and made it a day of feasting and gladnesse 19. Therefore the Iewes of the villages that dwelt in the vnwalled townes made the fourteenth day of the moneth Adar a day of gladnesse and feasting and a good day and of sending portions one to another 20. And Mordecai wrote these things and sent letters vnto all the Iewes that were in all the prouinces of the king Ahassuerus both nigh and farre 21. To stablish this among them that they should keepe the fourteenth day of the moneth Adar and the fifteenth day of the same yeerely 22. As the dayes wherein the Iewes rested from their enemies and the moneth which was turned vnto them from sorrow to ioy and from mourning into a good day that they should make them daies of feasting and ioy and of sending portions one to another and gifts to the poore 23. And the Iewes vndertooke to doe as they had begun and as Mordecai had written vnto them 24. Because Haman the sonne of Hammedatha the Agagite the enemie of all the Iewes had deuised against the Iewes to destroy them and had cast Pur that is the lot to consume them and to destroy them 25. But when Ester came before the King he commanded by letters that his wicked deuice which hee deuised against the Iewes should returne vpon his owne head and that hee and his sonnes should be hanged on the gallowes 26. Wherefore they called these dayes Purim after the name of Pur therfore for all the words of this letter of that which they had seene concerning this matter and which had come vnto them 27. The Iewes ordained and tooke vpon them and vpon their seed and vpon all such as ioyned themselues vnto them so as it should not faile that they would keepe these two daies according to their writing and according to their appointed time euery yeere 28. And that these daies should bee remembred and kept throughout euery genereation euery family euery prouince and euery city and that these daies of Purim should not faile from among the Iewes nor the memoriall of them perish from their seed 29. Then Ester the Queene the daughter of Abihail and Mordecai the Iew wrote with all authority to confirme this second letter of Purim 30. And he sent the letters
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
to you doe you to them Q. What is generall to the Commandements of the second table A. That the workes thereof are in higher or lower degree of good or euill as they are kept or broken towards one of the houshold of faith a 1. Cor. 6. 8 10. 32. Gal. 6. 10. rather then towards a neighbour simply Q. What is the first of them being the fifth in order A. Honour thy father and mother c. Q. What is the summe of it A. All especiall duties to our neighbour in respect of his and our calling Q. What is the sixth Commandement A. Thou shalt not murther Q. What is the summe of it A. All generall duties to our neighbour in respect of his person Q. What is the seuenth Commandement A. Thou shalt not commit adulterie Q. What is the summe of it A. All generall duties to man in respect of chastitie Q. What is the eighth Commandement A. Thou shalt not steale Q. What is the summe of it A. All generall duties to man in respect of his goods Q. What is the ninth Commandement A. Thou shalt not beare false witnesse c. Q. VVhat is the summe of it A. All generall duties to man in respect of his good name Q. VVhat is the tenth Commandement A. Thou shalt not couet thy neighbours house c. Q. VVhat is the summe of it A. That wee keepe our heart pure from all euill not thoughts onely but euen from all pronenesse of sinning against our neighbour Q. VVhat forbiddeth this Commandement that was not forbidden in the former A. The former do condemne only euill thoughts with consent which are here condemned before and without consent Hitherto of the Couenant of Workes Q. VVhat is to be considered in the Couenant of Grace A. First a Act. 10. 43. 3. 24. Rom. 1. 34. Christ and then the b 2. Cor. 5. 20. Mat. 6. 33. meanes of applying Christ vnto vs. Q. VVhat things haue we to consider in Christ A. Two His person c John 1. 14. 3. 33. His office d Esay 61. 1. 2. Luk. 4. 18. Q. VVhat is his person A. Christ both God and Man e Rom. 1. 3. 4. 9. 5. 1. Tim. 3. 16. Q. What haue we to consider in his person A. His two natures His Godhead and His Manhead which subsisteth and hath it being in the Godhead Q. Being God before all worlds how became he man A. He was f Mat. 1. 20. Luk. 1. 31. 32. conceiued in time by the holy Ghost and borne of the Virgine Mary Q. Are these his natures separated A. No verily g 2. Cor 13. 4. 1. Pet. 3. 18. 1. Cor. 15. 27. 28. they are inseparably vnited in person and yet distinguished in substance properties and actions So much of the person of Christ Q. What is the office of Christ A. To be h Tim. 2. 5. Heb. 9. 15. a Mediator betwixt God and man Q. What are the parts of his mediation A. His i Psalm 1 10. 2. 3. 4. Heb. 7. 2. 3. Act. 3. 22. Priesthood and his Kingdome Q. How doth he fulfill his Priesthood A. In a Esay 61. 2. 3. 4 Psal 2. 6. 7. Dan. 9. 24. Ephes 2. 14. 15. 16. opening his Fathers will and working the merit of our redemption Q. How doth he open his Fathers will A. In teaching vs the whole will of God both in his b Matth. 13. 8. 9. 10. 27. 5. owne person when hee was vpon the earth and by the c Mat. 10. 40. Luk. 10. 16. Ministers from the d Heb. 1. 1. 1. Pet. 1. 11. 12. 1. Pet. 3. 18. 19. 2. Pet. 1. 19. 20. 21. Ephes 4. 8. 11. 12. 13. Hos 4. 6. Mat. 2. 6. 17. beginning of the world to the end thereof Q. How hath hee wrought the merit of our redemption A. Partly by that which he did in his estate of humiliation partly by that he did and doth in his glory Q. Wherein consisteth that which was done in his estate of humiliation A. In his conception birth life pouerty hunger thirst wearinesse and other sufferings euen vnto death Q. What ariseth of this A. His whole e Phil. 2. 5. 6. 7. 8. 1. Pet. 2. 24. obedience consisting in his sufferings and in his fulfilling the Law Q. What did he suffer A. He suffered in body soule f Esay 5. 3. Mat. 26. 27. that which was sufficient fully to satisfie for whatsoeuer we shuld haue suffered hauing drunke the full cup of Gods wrath filled vnto him for our sakes whereby hee hath taken away our sinnes Q. How did he fulfill A. By doing all that the g Psal 40. 7. 8. Gal. 4. 4. 5. Rom. 8. 3. 4. Law required wherby he purchased a righteousnesse for vs. Q. What are his actions in glory A. His h Act. 2. 31. 36. resurrection his ascension and sitting at the right hand of God his k Psal 110. 1. 2. 5. 6. Father whereby hee fulfilled i Heb. 9. 24. 25. his Priesthood and made himselfe a way for his kingdome Q. What are the effects of all these actions towards vs They are two a Luk. 1. 69. Heb. 7. 24. 25. Redemption b Rom. 8. 34. 1. Pet. 2. 5. Exod. 29. 33. Intercession Q. What is Redemption A. A c Rom. 5. 15. 16. 17. deliuerance of vs from sinne and the punishment thereof and a restoring of vs to a better life then euer Adam had Q. What are the parts of Redemption A. d 1. Cor. 1. 30. 6. 11. 1. Iohn 5. 6. Reconciliation and e Dan. 9. 24. 25. 26. 27. Act. 13. 38. 39. Rom. 4. 25. Sanctification 1. Cor. 15. 45. Q. What is Reconciliation A. That whereby the wrath of God is taken from vs and we restored to his fauour Q. Wherein doth it consist In remission of sinnes and imputation of righteousnesse Q. What is remission of sinnes A. The f Col. 2. 13. 1. Iohn 1. 7. 9. Heb. 9. 28. 10. 2. 2. 14. 15. abolishing and taking away of all our sins by his death Q. What is the imputation of righteousnesse A. The g Col. 1. 22. Rom. 5. 18. 19. reckoning of Christs righteousnesse vnto vs and the taking it for ours Q. VVhat is Sanctification A. A freedome within vs h Rom. 6. 12. 3. 4. 1. Cor. 1. 30. from the bondage of Satan and restitution of vs to a godly life Q. What are the parts of it A. Mortification and quickening i Ephes 4. 22. 23 24. Col. 3. 8. 10. Q. VVhat is Mortification A. The restraining and subduing of our naturall corruption whereby we endeauour to refraine from all euill k Rom. 6. 3. 4. Col. 3. 5. Q. What is quickening A. A renewing of vs to newnesse of life wherby we delight in doing good l Rom. 6. 4. Col. 3. 10. 12. So much of Redemption Q. What is Intercession A. It is that m Rom. 8. 34. 1. Pet.
VVhat is the summe of that A. That God would prouide not only for our necessities but also for our Christian and sober delight according to our calling and the blessing of God vpon vs with this exception if it be his good pleasure Q. What is the former of them which belong vnto the life to come A. Forgiue vs our trespasses as wee forgiue them that trespasse against vs. Q. VVhat is the summe of it A. In it we pray for iustification which standeth in the remission of sinnes and imputation of the righteousnesse of Christ Q. What is the latter petition A. And lead vs not into tentation but c. Q. What is the summe of it A. In it we pray for sanctification which standeth in mortification and quickening Hitherto of the Petitions Q. What is the thankes-giuing A. For thine is the kingdome the power and glory c. Q. What is the summe hereof A. That wee ground our assurance of obtaining our prayers in God from whom all things wee aske doe come and to whom therefore all glory must returne Q. What doth this word Amen signifie A. It is a note of confidence as though he should say so it is as we haue prayed So much of the things Q. What are the persons A. The Church Q. What is the Church A. A companie of those which are o Ephes 1. 1. Col. 1. 2. 27. in Christ Q. What are the parts of the Church A. They p Phil. 1. 1. Heb. 13. 17. which haue preheminence in the Church and the rest of the body of it Q. What are they that haue preheminence in the Church A. They are either q 1. Tim. 5. 17. Heb. 13. 17. 1. Thes 5. 12 13. 1. Cor. 12. 28. gouernours or helpers Q. VVhat are the rest of the body of the Church A. The people that are gouerned Q. VVhat is their part A. To yeeld obedience a Philip. 1. 1. Heb. 13. 17. to the lawfull gouernours according to Gods word Q. Hauing spoken of Christs kingdome in this life it followeth to speake of the same in the latter day What is that day of Iudgement A. It is b Rom. 14. 10. 2. Cor. 5. 10. as it were the great Assises wherein euery one must appeare and be either acquitted or condemned Q. What are we to consider in this Iudgement A. Two c Mat. 24. 29. 31. things 1. The tokens going before 2. The manner of it Q. What are the tokens going before â— Mat. 24. 21. Luk. 21. 25. A. Diuers but the nearest vnto that are the darkening of the lights of heauen and the roring of the sea Q. VVhat shall be the manner of it A. The e Iohn 5. 28. 29. 1. Thess 4. 16. Archangell shall make a mighty noyse whereby the dead shall be raised and those which are then aliue shall be changed all in a moment Q. VVhat shall then be done A. The Angels shall gather and present them f Mat. 25. before Christ in the aire Q. Being so gathered what shall then be done A. Christ appointed the Iudge of all will first giue sentence of life eternall vpon the faithfull Q. Why will Christ first giue sentence vpon the faithfull A. That they being first acquitted may bee g Mat. 19. 28. 1. Cor. 6. 2. 3. assistant to him in iudging the wicked to euerlasting death Q. What shall be the execution of the Iudgement A. The h Mat. 13. 41. 42. wicked shall bee cast into hell by the Angels who shall i Luk. 16. 22. carrie the faithfull into heauen k Iohn 17. 24. 1. Thess 4. 17. there to remaine with Christ for euer FINIS Faults amended Page 9. answ 2. lin 6. reade bounded p. 49. a. 2. l. 2. r. grossest sins p. 49. a. 3. l. 5. r. going about to make vs surmise p. 50. a. 5. l. 1. blot out as p. 53. q. 2. l. 1. r. hauing their eyes p. 52. q. 4. l. 1. r. that that Adam did eate p. 65. q. 3. l. 2. r. there was p. 65. a. 4. l. 2. r. law written p. 114. q. 2. l. 1. r. that in p. 127. a. 2. l. 1. r. members p. 135. a. 5. l. 7. especially for piety followeth foot to the lame p. 136. a. 3. l. 12. for so that it be after he haue first r. or vse it hauing not first p. 197. a. 1. l. 3. r. or running p. 201. a. 3. l. 3. r be comprehended p. 219. a. 1. l. 12. r. the flood the passing p. 219. a. 1. l. 23. r. vnction are superfluous p. 230. a. 2. l. 3. r. his p. 231. 2. 1. l. 10. r. preferred p. 239. a. 3. l. 4. r. whence p. 264. a. 5. l. 1. blot out because p 271. a. 2. for former r. spirituall p. 282. a. 1. l. 7. r. conceiting p. 287. a. 5. l. 2. r. glorious working p. 294. lin 12. r. vse