God witnesseth of him that hee is a liar and that hee hateth God in that hee hateth the worship that hee commandeth in the loue whereof God will haue experience of his loue Q. So much of the threatning what is the summe of the promise A. That he will blesse the obedient vnto many generations both in themselues their children and posterity and in whatsoeuer belongeth vnto them CHAP. 17. Of the third Commandement The speciall vse of Gods name in this Cōmandemēt wherin consider the Precept and in it things Cōmanded in Generall Speciall the true vse of Oathes Vowes Forbidden in Generall Speciall the abuse of Oathes Vowes Reason EXOD. 20. 7. Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his Name in vaine Q. WHat is the third Commandement A. Thou shalt not take the Name of the Lord thy God in vaine c. Q. What is meant by the Name of God A. The titles a Exod. 6. 2. 3. 34. 14. Deut. 18. 19. 22. Attributes of God together with the b Matth. 28. 19. Act. 2. 38. Act. 21. 13. ordinances workes and the whole outward worship of God as that wherby God is made knowne vnto vs which is taken from the manner of men who are knowne by their names Q. What is meant by the taking thereof in vaine A. All abuse thereof where mentioning the smaller fault he declareth the hainousnesse of the greater for if the taking of his Name in vaine only be a sinne how hainous a sinne is it when it is blasphemed or vsed for the confirmation of a lie Q. VVhat requireth God of vs in generall in this Commandement A. The Maintenance of his Name and honour with our tongue which is performed by a carefull and heedie watch as to auoid the prophanation and abuse of the things aforesaid by our tongue so to apply them with all reuerence and circumspection to such vses as they are appointed vnto by God Q. VVhat necessity was there to haue a speciall Commandement for the direction of the tongue in this first part of the Law which concerneth the worship of God A. Because as the Apostle saith it is an vntamed Iam. 3. 8. euill and vnbridled and therfore a whole Commandement cannot bee employed amisse for the direction of it in the vse of the Name of God And seeing in the second Table there is a Commandement tending almost wholly to restraine the abuse of our tongues towards our neighbour there is much more need of a precept both for the direction and restraint of it in the matters concerning God and his most glorious Name Q. VVhat is here generally to be obserued A. The high honour that God sheweth vnto vs who being able either by himselfe or by his Angels to maintaine his owne Name and glory hath notwithstanding committed the maintenance therof vnto vs which should teach vs to bee very charie and carefull to discharge our duty faithfully and thereby to shew our selues worthie this honour Q. By what meanes are we to shew this carefulnesse A. By a diligent preparation before wee speake of any of these holy things by considering both of the cause that should moue vs to speake of them and of the reuerent manner of vsing them Q. What doth God require in this Commandement more specially A. The true vse of Oathes and Vowes Q. In the true vse of an oath what should wee chiefly regard A. First whether the matter be doubtfull whereof we speake Secondly whether it be weighty and worthie of an oath Q. Such persons then as haue no weighty matters to deale in may not take an oath at all A. No verily and therefore it is altogether vnlawfull for children to sweare because they cannot thinke sufficiently of the dignity of an oath and no Atheist or prophane men should sweare because either they beleeue not or they serue not God Q. What further must we regard in taking an oath A. First whether the question or doubt may bee ended by Verily or Truly or such like naked asseuerations Mat. 5. 37. for then by the example of Christ we ought to forbeare an oath Secondly whether hee for whose Heb. 6. 16. cause we giue the oath will rest in it and giue credit vnto it for otherwise the name of God is taken in vaine Thirdly if an oath be giuen wee must vse no other then Gods word alloweth although in lawfull Deut. 6. 13. Zeph. 1. 5. contracts with an Infidell or Idolater wee may admit of such oathes whereby they sweare by false gods Q. What are the things forbidden in this Commandement A. First in generall all vnreuerent sudden and causlesse speaking of the Titles Attributes Actions and Ordinances of God as when men crie O Lord O God Good God! c. in matters light and of no moment And therefore for restraining of this corruption we should seriously thinke how powerfull God is to punish such vnreuerent behauiour as also how able and ready to blesse them who shall reuerently behaue themselues in their tongues and words touching these matters for which cause wee are to remember that the Name Deut. 28. 58. Psal 99. 3. of God is fearfull as it is written Q. What is more specially forbidden A. First all abuse of oathes as 1. rash oathes 2. a Mark 5. 34. 35. 36. Iam. 5. 12. Mark 9. 25. superstitious oathes as by the Masse our Lady c. 3. blasphemous oathes 4. counterfeit and mockoathes 5. the errour of Anabaptists condemning all oathes Secondly here is forbidden the abuse of Vowes as the making of all vnlawfull Vowes the not paying or delaying of lawfull vowes and the performing of vnlawfull Eccles 5. 1-5 Psal 76. 11. Thirdly all abuses of the Word to magicall Spels and Charmes for the healing of diseases finding out of theft c. CHAP. 18. Of the fourth Commandement The speciall time of Gods worship in the 4. Commādement where note Circumstances touching the Necessity Perpetuitie or Morality Vnchangeablenesse Beginning and end Parts Preface Cōmandement in which the Things Forbidden 1. our owne workes Great Small Cōmanded in Gods seruice In the Church Out of it Reasons EXOD. 20. vers 8. 9. 10. 11. 8. Remember the Sabbath day to keepe it holy 9. Sixe daies shalt thou labour and doe all thy worke 10. But the seuenth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man seruant nor thy maid seruant nor thy cattell nor thy stranger that is within thy gates 11. For in sixe daies the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the Sabbath day and hallowed it Q. HItherto of the Commandement What is the summe of the reason A. A threatning of extreame miserie and iudgement to the transgressors of this Commandement For it being our
b Psal 32. 1. 2. happinesse to haue our sinnes couered and not imputed it must needs bee extreame miserie to haue them reckoned and imputed vnto vs. Therefore the transgressors of this Commandement the more free that vsually they are from the iudgements and punishments of men the more heauie plagues and vengeance will surely light vpon them from God except they repent Q. What is summarily required in this Commandement A. The setting apart of a speciall day euery weeke Neh. 13. 15. 23. Esay 58. 13. wherein we are to separate our selues from our worldly businesses and ordinarie callings concerning this life that we may wholly attend to the seruice and worship of God alone Q. What need is there of one whole day in a weeke to serue God in seeing we may serue him euery day A. To the end that wee should not plunge our selues so deepely into the affaires of the world as that we should not recouer our selues the wisdome of God hath thought it good that one day in seuen there should bee an intermission from them that wee might wholly separate our selues to the seruice of God and with the more freedome of spirit performe the same Secondly for that a whole day is needfull for the performance of all the parts of Gods worship as hearing of publike Prayer and the Word preached Catechizing administration of the Sacraments exercise of holy Discipline consideration of the glory of God in the creatures Thirdly If Adam in his perfection had need of this helpe much more haue we who are so grieuously corrupted Q. Is there any one speciall day of the weeke set apart by God himselfe A. Yea. Q. What day is that A. The first day in the week called the Lords day 1. Cor. 16. 2. Reuel 1. 10. Act. 20. 7. Q. VVas this day set apart thereunto from the beginning A. No for from the first Creation till the Resurrection of Christ the last day of the weeke commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly obserued Q. And why so A. Because vpon that day God ceased from the Gen. 2. 2. worke of Creation Q. How came this day to be changed A. By Diuine Authority Q. How doth that appeare A. First by the a Ioh. 20. 19. 26. Act. 2. 1. 20. 7. practice of our Sauiour Christ and his Apostles which should be a sufficient rule vnto vs b 1. Cor. 16. 1. especially the Apostles hauing added a commandement thereunto Secondly there is no reason why it should bee called the Lords day but in regard c Reuel 1. 10. of the speciall dedication thereof to the Lords seruice For otherwise all the daies of the weeke are the Lords daies and hee is to bee serued and worshipped in them Q. What was the cause why the day was changed A. Because it might serue for a thankfull memoriall of Christs Resurrection for as God rested from his labour on the last day of the weeke so Christ ceased Mat. 28. 1. Gen. 2 1. 2. from his labour and Afflictions on this day as the one therefore was specially sanctified in regard of the Creation of the world so was the other in respect of the restauration and Redemption thereof which is a greater worke then the Creation it selfe Q. Cannot this day then be altered A. No not by the power of any creature in heauen or earth Q. But doth not this Commandement directly require the seuenth day from the Creation A. No but the seuenth day in generall Q. But doth not the reason annexed where the Lord is said in sixe daies to make heauen and earth and to rest the seuenth and therefore to hallow it confirme so much A. No not necessarily for it doth not thence follow that we should rest the same day the Lord rested but that wee should rest from our workes the seuenth day as he rested from his which seuenth as vnder the Law hee appointed to bee Saturday so nothing hindreth but that by his speciall appointment vnder the Gospell it may bee Sunday and yet the substance of the Commandement nothing altered Q. Why doth not the New Testament specially mention this change A. Because there was no question moued about the same in the Apostles times Q. Is not this Commandement Ceremoniall A. No First if it were so then the Morall Law should consist but of nine words or Commandements which is a Deut. 4. 13. contrarie to Gods word Secondly this Commandement amongst the rest b Exod. 31. 18. was written by the finger of God whereas no part of the Ceremoniall Law was Thirdly it as well as the other was written c Deut. 5. 22. in Tables of stone to signifie the continuance of this Commandement as well as the rest Fourthly d Gen. 2. 3. it was before any shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law haue respect vnto Q. But it sometime shadowed our a Coloss 2. 16. 17 Exod. 31. 13. Eternall Rest and is therefore Ceremoniall A. That followeth not for the ceremoniall representation of our Eternall Rest came after the Commandement of the Rest and therfore is accessorie and accidentall for which cause b Dan. 9. 27. Matth. 11. 13. Act. 15. 6. Coloss 2. 13. 14. Heb. 10. 14. Gal. 5. 2. the time of correction and of abolishment of ceremonies being come that vse may well fall away and yet the Commandement remaine it being not of the substance of the Commandement Q. Haue you yet any further reason to confirme the perpetuitie of the Rest of the seuenth day A. Our Sauiour Christ willing his followers which Matth. 24. 20. should liue about 40. yeeres after his ascension to pray that their flight might not be vpon the Sabbath to the end that they might not be hindred in the seruice of God doth thereby sufficiently declare that he held not this Commandement in the account of a ceremonie Q. When doth this our Sabbath begin A. At the dawning of the day for Christ rose in the dawning thereof whereby is put a difference betweene the Iewish and the true Christian Sabbath for as the Iewish Sabbath began in that part of the day in which the Creation of the world was ended and consequently in the euening so the celebration of the memorie of Christs Resurrection and therin of his Rest from his special labors being the ground of the change of that day into this it also by the same proportion of reason is to begin when the Resurrection began which was in the morning Q. Can you shew this by example A. Yea Paul being at Troas after hee had preached Act. 20. 7-10 a whole day vntill midnight celebrated the Supper of the Lord the same night which was a Sabbath daies exercise and therefore that night following the day was a part of the Sabbath for in the morning he departed hauing stayed there seuen daies
then all the Starres besides and exercising more vertue vpon these terrestriall bodies Secondly for that they seeme so to vs it being the purpose of the holy Ghost by Moses to apply himselfe to the capacity of the vnlearned Q. VVhat is the vse of them A. First to distinguish the times as Spring Summer Gen. 1. 14. 18. 9. 1. Psal 136. 8. 9. Autumne and Winter from whence their work and naturall effect vpon the earthly creatures is gathered also to distinguish the night from the day the day from the moneth the moneth from the yeere last of all to giue light to the inhabitants of the earth Q. Haue they not operation also in the extraordinarie euents of singular things and persons for their good and euill estate A. No verily there is no such vse taught of them in Esay 47. 12. 13. Ierem. 10. 2. the Scriptures Q. VVhat was the worke of the fifth day and night A. The creation of the Fishes and Birds Q. What were the fishes made of A. Of all foure Elements but more as seemeth of the waters then other liuing things Q. What were the birds made of A. Of all foure Elements yet haue more of the Gen. 2. 19. earth and therefore that they are so light and that their delight is in the aire it is so much the more maruellous Q. What is the worke of the sixth night and day A. In the night thereof as is probable hee made the beasts of the earth both tame and wild going and creeping CHAP. 7. Of the Creation of Man Wherein note Generally of the image of God and therein the Parts Inward Outward Effect More specially the Creation of the Man his Body Soule Woman the Ende of her Creation Manner GENES Chap. 1. vers 26. 27. 26. And God said Let vs make man in our Image after our likenesse and let them haue dominion ouer the fish of the sea and ouer the foule of the aire and ouer the cattell and ouer all the earth and ouer euery creeping thing that creepeth vpon the earth 27. So God created man in his owne Image in the Image of God created he him male and female created he them GENES chap. 2. vers 7. and vers 18. to the end 7. And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a liuing soule 18. And the Lord God said It is not good that the man should be alone I will make him an helpe meet for him 19. And out of the ground the Lord God formed euery beast of the field and euery foule of the aire and brought them vnto Adam to see what he would call them and whatsoeuer Adam called euery liuing creature that was the name thereof 20. And Adam gaue names to all cattell and to the foule of the aire and to euery beast of the field but for Adam there was not found an helpe meet for him 21. And the Lord God caused a deepe sleepe to fall vpon Adam and he slept and he tooke one of his ribs and closed vp the flesh in stead thereof 22. And the rib which the Lord God had taken from man made he a woman and brought her vnto the man 23. And Adam said This is now bone of my bones and flesh of my flesh she shall be called woman because shee was taken out of man 24. Therefore shall a man leaue his father and his mother and shall cleaue vnto his wife and they shall be one flesh 25. And they were both naked the man and his wife and were not ashamed Q. VVHat was made the sixth day A. Man in both sexes that is both man and woman Q. Why was he made last of all A. First because he is the end for whose vse vnreasonable creatures were made and therefore that he might glorifie God for all Secondly for that hee would haue him first prouided for ere hee brought him into the world whereby wee may gather that if he had such care of man before hee was made much more will he care for him being created Q. What is to be obserued in his Creation A. That heere in regard of the excellencie of the worke God is brought in as it were deliberating Gen. 1. 26. with himselfe the Father with the Sonne and the holy Ghost and they with him for where the other creatures were made suddenly man was as wee shall see not so but with some space of time Hitherto also belongeth that the holy Ghost standeth longer vpon his Creation then vpon the rest Q. What learne you from thence A. That wee should marke so much the more the wisedome and power of God in the Creation of him thereby to imitate God in vsing most diligence about those things which are most excellent Q. Wherein doth his excellency stand A. In the perfection of his nature indued with excellent gifts which is called the Image of God Q. Wherein doth that Image consist A. In that which is inward and that which is outward Q. Wherein standeth that part of the Image of God that is inward A. First in knowledge of all duties either concerning Coloss 3. 10. God his neighbour or himselfe vnto which knowledge may be referred wisedome to vse knowledge to discerne when where and how euery thing should be done conscience to accuse or excuse as his doings should be good or euill memorie to retaine prouidence to foresee what is good to doe it what is euill to auoid it Reason to discusse of the lawfulnesse or vnlawfulnesse of euery particular action of a mans owne selfe Hitherto referre the knowledge of the natures of the creatures whereby hee was able to name them according to their nature Secondly in holinesse of mind and will whereof it is that God saith Be ye holy as I am holy Thirdly in Iustice or vprightnesse of desires and affections Q. So much of the inward gifts what is the outward Image of God A. That God set such a grace and maiesty in the person especially in the face of man as all the creatures could not looke vpon without feare and trembling as appeareth when they all came before man to receiue their names From all which both inward and outward riseth the dominion that God gaue him ouer all the creatures of which dominion the authority to name them was a signe Q. Hauing heard before of Gods counsell and deliberation touching the making of man in that excellencie as wee haue heard let vs now consider of the execution of that counsell And therein first of the Creation of the Man and then of the woman therefore I aske you when was man made A. The sixth day howsoeuer the story of his creation more at large is placed after the Lords rest in the seuenth day Q. VVhat parts doth he consist of A. Of two parts of a body and of a soule Q. VVhereof was his body made A. Of the very dust of the earth in which respect
in prophecying whereas no Prophet continued alwaies in foretelling Thirdly For that this prophecie consisteth in teaching and exhorting Q. Why is it added that he must doe it to the edification of the Church A. To teach that a Minister in his sermons should 1. Cor. 1. 4. 5. not vse profound speculations of Philosophie strange languages and such like ostentation of learning but that he should so labour to speake that as well hee that cleaueth wood as he that sitteth on the throne euen the simplest should vnderstand and learne what is the good will of God Q. Is it sufficient that the Minister of the word bee able to teach A. No there is further required of them that they 1. Tim. 3. 6. be no new and greene plants in the Church of God but such as by a long abode in the Church may bee as timber well seasoned and therefore fit to beare the stresse and waight of the ministerie in the Church of God Q. What further A. That as in other respects so in regard of the waight of their charge they are to be seuered as much as may bee from all other offices and charges in the Common-wealth And certainly if a man were neuer so well graced of God yet the ministery of the word d 2. Cor. 2. 16. alone if faithfully discharged would be imployment enough for him which requireth the whole strength of a man and if the e Act. 6. 2. 4. Apostles would not attend vpon the Deaconship being so neare to the ministery much lesse is it fitting for any other to intangle themselues with other offices Q. What other things are generall to them A. That as they are Gods mouth in preaching the word to the people so they are the peoples mouth to God in prayer Q. What is the Teachers dutie A. To interpret the Schriptures teaching the people Ephes 4. 14. Tit. 1. 9. 11. Neh. 4. 17. committed vnto him for the establishing of their mindes in the truth of the doctrine of God confuting the contrary errours like to them that reedified the walles of Ierusalem who wrought with one hand and held their swords in the other Q. What is the Pastors dutie A. Out of sound doctrine to exhort and feed his Tit. 1. 9. 2. Tim. 4. 2. people by applying the doctrine to the present vse and necessity of his flocke and so to bring them to the obedience of God Q. How is doctrine applied to the present vse and necessity of the flocke A. a Luk. 12. 42. 1. Cor. 12. 8. 14. 3. By applying it according to their seuerall estates and occasions present and this is that wisedome which ought to bee in the Pastor to comfort the afflicted strengthen the weake beat downe the proud lift vp the humbled heale the broken and b 1. Tim. 5. 1. to know that Magistrates must bee otherwise exhorted then the subiects masters otherwise then seruants and so of the rest Q. What are the other assistants A. Such as a 1. Tim. 5. 17. Act. 14. 23. 1 Cor. 12. 38. Rom. 12. 8. helpe the Ministers either in the ouersight of the behauiours of the seuerall members of the Church and in the administration of discipline or such b Rom. 12. 8. as attend vpon the poore collecting for them and distributing vnto them according to their seuerall conditions and necessities with simplicity of minde without partiall affection CHAP. 53. Of the day of Iudgement in generall 2. PET. chap. 3. vers 3. to the 12. 3. Knowing this first that there shall come in the last daies scoffers walking after their owne lusts 4. And saying Where is the promise of his comming For since the Fathers fell asleepe all things continue as they were from the beginning of the creation 5. For this they willingly are ignorant of that by the word of God the heauens were of old and the earth standing out of the water and in the water 6. Whereby the world that then was being ouerflowed with water perished 7. But the heauens and the earth which are now by the same word are kept in store reserued vnto fire against the day of iudgment and perdition of vngodly men 8. But beloued be not ignorant of this one thing that one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 9. The Lord is not slacke concerning his promise as some men count slacknesse but is long-suffering to vs-ward not willing that any should perish but that all should come to repentance 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a great noyse and the elements shall melt with feruent heate the earth also and the workes that are therein shall be burnt vp 11. Seeing then that all these things shall be dissolued What manner of persons ought yee to bee in all holy conuersation and godlinesse 12. Looking for and hasting vnto the comming of the day of God wherein the heauens being on fire shall bee dissolued and the elements shall melt with feruent heate Q. HAuing spoken at large of the gouernment of Christ in this world what followeth A. His gouernment in the day of Iudgement Q. What is the day of Iudgement A. It is the day appointed of God for the generall Act. 17. 31. Iudgement of all men concerning their euerlasting estate Q. Is there not iust cause giuen to doubt thereof seeing God hath delayed it so long A. No for to take away all doubt thereof out of Reuel 10. 6. our minds our Sauiour Christ hath not onely often told of it but hath also sworne it shall be Q. But if there bee an end of the world then it and the Gen. 8. 21. 2. Pet. 3. 4. things therein should by little and little weare away and consume but they doe not seeme so to decay for that they remaine as they were from the beginning of the Creation therefore it may seeme the world shall haue no end A. So indeed it seemed to some in the Apostles times and seemeth still to vaine and wicked men but we shall bee free from any such wicked and erroneous conceit if we take heed to the words of the Prophets and the commandement of the Apostles of the Lord our Sauiour as the Apostle Peter teacheth here Q. How doth he confute this godlesse conceit out of the Scripture A. First by affirming that the heauens and earth being created by the word and will of God in a small time may also in a small time be changed Secondly by denying that the world hath continued alwaies the same it was at the beginning of the creatiō in as much as the earth by water in the flood was couered in a short time and by the same reason may in a short time be consumed by fire Q. But it seemeth that this promise of his comming faileth for that he hath said he would come shortly when
that they shall not come to passe in any other place or time then hee hath ordained and then and there they shall come to passe necessarily Q What is the Decree of God in the things he hath ordained for his glory A. That which is of the good or euill of men or Angels which is called Predestination Q. What is Predestination A. It is the Decree of God touching the euerlasting state of men and Angels especially of men Q. What are the parts of Predestination A. Two Election and Reprobation Q. What is Gods Election of them A. It is his Predestination of certaine men and Angels Ephes 1. 4. 5. 1. Thess 5. 9. to euerlasting life to the praise of his glorious grace Q. What is Reprobation A. It is his Predestination of certaine men and Angels 2. Pet. 2. 8. Iude 4. to destruction to the praise of his glorious iustice Rom. 9. 22. Q. What is the cause why these are chosen and these refused A. The meere will and pleasure of God Rom 9. 18. 21. 22. CHAP. 6. Of the Execution of Gods Decree where of the Creation in generall and speciall The Execution of the Decree is the Creation of things Spirituall Angels Men. Corporal whole masse or Chaos furniture Bodies Simple Compound without sense Earthly Heauēly with sense Brutish Reasonable Man Chap. 7. Gouernment Chap. 8. GENES Chap. 1. vers 1. 2. 3. c. to the 26. 1. In the beginning God created the heauen and the earth 2. And the earth was without forme and void and darkenesse was vpon the face of the deepe and the Spirit of God moued vpon the face of the waters 3. And God said Let there be light and there was light 4. And God saw the light that it was good and God diuided the light from the darknesse 5. And God called the light Day and the darkenesse he called Night and the euening and the morning were the first day 6. And God said Let there be a firmament in the middest of the waters and let it diuide the waters from the waters 7. And God made the firmament and diuided the waters which were vnder the firmament from the waters which were aboue the firmament and it was so 8. And God called the firmament Heauen and the euening and the morning were the second day 9. And God said Let the waters vnder the heauen bee gathered together vnto one place and let the dry land appeare and it was so 10. And God called the dry land Earth and the gathering together of the waters called he Seas and God saw that it was good 11. And God said Let the Earth bring forth grasse the herbe yeelding seed and the fruit tree yeelding fruit after his kind whose seed is in it selfe vpon the earth and it was so 12. And the earth brought forth grasse and herbe yeelding seed after his kind and the tree yeelding fruit whose seed was in it selfe after his kind and God saw that it was good 13. And the euening and the morning were the third day 14. And God said Let there be lights in the firmament of the heauen to diuide the day from the night and let them bee for signes and for seasons and for daies and yeeres 15. And let them be for lights in the firmament of the heauen to giue light vpon the earth and it was so 16. And God made two great lights the greater light to rule the day and the lesser light to rule the night hee made the starres also 17. And God set them in the firmament of the heauen to giue light vpon the earth 18. And to rule ouer the day and ouer the night and to diuide the light from the darknesse and God saw that it was good 19. And the euening and the morning were the fourth day 20. And God said Let the waters bring forth abundantly the mouing creature that hath life and foule that may flie aboue the earth in the open firmament of heauen 21. And God created great whales and euery liuing creature that moueth which the waters brought forth abundantly after their kind and euery winged foule after his kind and God saw that it was good 22. And God blessed them saying Be fruitfull and multiply and fill the waters in the Seas and let the foule multiply in the earth 23. And the euening and the morning were the fifth day 24. And God said Let the earth bring forth the liuing creature after his kind cattell and creeping thing and beast of the earth after his kind and it was so 25. And God made the beast of the earth after his kind and cattell after their kinde and euery thing that creepeth vpon the earth after his kinde and God saw that it was good Q. HItherto of the Decree of God What is the execution of it A. It is an Action of God working all things effectually according to his decree Q. What are the parts of the Execution A. Two the Creation of the world And the Gouernment thereof Q. VVhat is Creation A. It is the execution of the Decree of nothing making all things very good Q. Where is this taught A. In sundry places of the Scripture but especially in Genesis 1. and 2. chap. Q. VVhat are the generall things considered in all this matter of the Creation A. First the Creator of all these things which is God the Father the Sonne and the holy Ghost Secondly his omnipotencie that he made all by his word that is by his onely will who calleth things that Rom. 4. 17. are not as though they were Thirdly that he made not all at once and in a moment but in six daies Q. VVhy did hee make them in six daies which could haue perfected all in a moment A. First that wee might thereby more easily conceiue that the world was not made confusedly or by chance but orderly and by counsell Secondly that all men from the beginning of the world to the end thereof might haue in God himselfe an example of labouring in their vocations sixe daies in this life and resting the seuenth Q. How many sorts of creatures are there A. Two Spirituall and inuisible Corporall and visible Q. What are the things Spirituall and inuisible A. The Angels and Soules of men Q. Why is not mention made of the Creation of the Angels more expresly especially being creatures in glory passing all others A. They are not expressely mentioned because Moses propoundeth heere to set forth the things that are visible and corporall But that they were in one of the six daies created it is euident enough Psal 103. 20. 22. 148. 2. 5. Coloss 1. 16. Q. What are the visible and corporall things A. Two first the masse or matter of the world made as is probable the first night wherin all things were contained and mingled one in another And secondly the beautifull frame thereof which he made the rest of the six daies and nights Q. What are the parts of that masse A.
Heauen and earth as it were the center and circumference for as the Arch-builders first shadow out in a plot the building they intend and as the Painters draw certaine grosse lineaments of that picture which they will after set forth and fill vp with orient colours so the Lord our God in this stately building and cunning painting of the frame of the world hath before the most beautifull frame set out as it were a shadow and a common draught thereof Q. Whereof was that lumpe or masse created of which after other things were made A. Of nothing that is to say when as yet there was not any thing whereof it might be made God by his Almighty power caused it to be as appeareth both by the word of Creatiō which Moses vseth signifying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making of a thing of nothing and that hee made this in the beginning that is when before there was not any thing but God the Creator and before which there was no measure of time by man or Angels Q. It being without forme and void how was it kept A. By the holy Ghost which * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 2. as a bird sitting ouer her egges kept and preserued it Q. What were the things that were made of this masse A. The beautifull frame and fashion of this world with the furniture thereof Q. What doe you consider in the Creatures of the world A. Two things the Elements which are the most simple substances by the vneuen mixture whereof all bodies are compounded and the bodies themselues that are compounded of them Q. What doe you generally obserue in them all A. First that they are all said to bee good which should stop all the mouthes of those that speak against any of them Q. How did hee make all things good when we see there be diuers kinds of Serpents and noisome or hurtfull beasts A. That they are hurtfull it commeth not by the nature of their Creation in regard wherof they at the first should only haue serued for the good of man Q. What other things doe you obserue generally A. Secondly that their names are giuen them Thirdly that their vses and ends are noted Q. What is the highest of the Elements A. The fire for when it is said he set light in heauen A probable opinion which is a quality of the fire it is to bee vnderstood of fire also which hath that quality Q. What note you hereof A. The wonderfull worke of God not onely making 2. Cor. 4. 6. something of nothing but bringing light out of darkenesse which is contrary Q. What is the next Element A. The Aire betweene the clouds and the earth distinguishing betweene water and water in which and by meanes of which all things that haue life doe breathe and thereby continue in life Q. What is the third Element A. The waters seuered from the masse called the earth the seas the flouds the springs the lakes c. Q. What is the fourth Element A. The earth called the drie land which remaineth al other being separated of God to their proper places Hitherto of the simple bodies called the foure Elements now followeth to speake of the mixt and compounded bodies made of the foure Elements vnequally mingled together Q. What is generall in the Creation of the compound and earthly bodies A. First that prouision is made for the inhabitants of the earth before they bee made as grasse for the beasts and light for all liuing and mouing creatures and all for man Q. What learne you from hence A. Not to bee carking for the things of this life Mat. 6. 26. Luk. 12. 24. nor to be distracted with the cares thereof seeing God prouided for the necessity and comfort of the beasts before hee brought them into the world and therefore will much more haue care of them especially of man seeing now they are Q. What is generall in all the earthly Creatures A. That God proceedeth frō the things that be lesse perfect to those that are perfecter vntill he come to the perfectest as from the trees corne herbes c. which haue but one life that is whereby they nourish and grow vnto the beasts which haue both an encreasing and feeling or sensitiue life as fishes fowles beasts c. and from them to man which hath besides both them a reasonable soule Q. What learne you from thence A. That wee should therein follow the example of the Lord to go from good to better vntill we come to be perfect Q. What else is generall A. That they haue power and vertue giuen them to bring forth the like vnto themselues for the continuance of their kind which is generally giuen to all those that are expressed in the creation here And this blessing of multiplication is principall in the things that haue the life of sense beside the life of encrease And therfore the Lord is brought in speaking to them in the second person which he did not to the Plants Gen. 1. 2◠Q. What learne you from hence A. That the chiefe and speciall cause of the continuance of euery kinde of creatures to the worlds end Heb. 1. 3. is this will and word of God without which they or sundry of them would haue perished ere this by so many meanes as are to consume them Q. VVhat is the first Creation of the compound bodies A. God hauing caused the waters to retire into their vessels the third night in the third day which followed that night clad the earth with grasse corne and trees for the vse of man and beast but chiefly of man Q. Seeing that the growth of these is from the influence of the heauenly bodies how commeth it to passe that hee first maketh the grasse corne and trees before he made the heauenly bodies of the Sunne Moone and Starres A. To correct an errour in vs who vse so to tie the the encrease of these to the influence of the heauenly bodies that we doe after a sort euen worship them therein forgetting the Lord who hereby sheweth that all hangeth vpon him and not on them for as much as he made them whē the heauenly bodies were not Q. VVhat else A. That the fruitfulnesse of the earth standeth not so much in the labour of the Husband-man as in the power which God hath giuen to the earth to bring forth fruit Q. VVhat was made the fourth day A. The Lights all which although they bee great in themselues to the end they might giue light to the darke earth that is farre remoued from them yet are they distinguished into great ones as the Sun and Moone and small as the Stars all which are as it were certaine vessels whereinto the Lord did gather the light which before was scattered in the whole body of the heauens Q. VVhy doth Moses call the Sunne and Moone the greatest lights A. First because they are greatest in their vse giuing vs more light
as Rahab though subiect to the King of Iericho might not reueale the Spies but should haue failed in her duty if shee had betrayed them at the Kings commandement and therefore in this case she did well in preferring the obedience shee owed to God before the dutie shee owed to man In like case also Ionathan reuealing his fathers counsel vnto Iosh 2. 3. 1. Sam. 19. 2. 3. Dauid preferring the greater dutie before the lesser did well So wee owing a greater duty to our Deut. 33. countrey then to our naturall kindred must rather refuse to relieue them if they bee Traitors then suffer any hurt to come to our countrey Q. But what if two haue need of that which I can bestow but vpon one onely A. I must then preferre him that is of the houshold Gal. 6. 10. of faith before any other and my kins-men and those that I am tied vnto by any speciall bond before strangers Joh. 1. 41. Act. 10. 24. Q. So much of the generall How are these sixe Commanments diuided A. Into such as forbid all practice or aduised consent to any hurt of our Neighbour and such as forbid all thoughts and motions of euill towards our Neighbour though they neuer come to aduised consent of the will Q. What Commandements are of the first sort A. The first fiue of this second Table Q. How are they diuided A. Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all Q. What Commandements concerne speciall duties A. The first of the second Table being in number the fifth CHAP. 20. Of the fifth Commandement Of the duties of Inferiors to Superiors and of Superiors to Inferiors arising there from Superiours are without authoritie by gifts Naturall of Person Age. of Parts Minde Body Accidentall with authority Priuate By nature Husbands and wiues Parents Children Otherwise as Masters and Seruants Publike in the Church Ministers Common-wealth Magistrates EXOD. 20. 12. Honour thy father and thy mother that thy daies may bee long vpon the land which the Lord thy God giueth thee Q. VVHat is the fifth Commandement A. Honour thy father c. Q. What is the summe of the Commandement A. All speciall duties required in regard of speciall callings and differences which God hath made betweene speciall persons Q. What be those speciall persons A. Superiours and Inferiours Q. What are Superiours A. They are such as by Gods ordinance haue a 2. King 5. 13. 6. 21. 1. Cor. 4. 15. 2. King 2. 12. 13. 14. Coloss 3. 12. preeminence and are heere termed by the name of Parents to whom the first and principall duties required in this Commandement do appertaine Q. Why are all Superiours called here by the name of Parents A. First for that the name of Parents being a most sweet name men might therby be allured the rather to the duties they owe whether they bee duties that are to bee performed to them that are properly so called or which they should performe to others Secondly for that at the first and in the beginning of the world Parents were also Magistrates Pastors Q. How doth this agree with the Cōmandemēt of Christ that we should a Mark 3. 7. 8. call no man Father or Master vpon earth A. Very wel for there our Sauiour meaneth only to restraine the ambitious titles of the Pharisies in those daies which desired not onely so to bee called but that men should rest in their authority alone for matters concerning the soule Q. Who are inferiours A. Such as by the ordinance of God are any way vnder Superiours and who are principally and in the first place to perform the duties required in this Commandement Q. VVhat are the speciall duties required A. They are here comprehended vnder the word Mal. 1. 9. Honour Q. Why so A. Because it addes an ornament and dignitie to them Q. What is the honour that Inferiours owe to Superiours in generall A. Reuerence of the mind declared by some ciuill behauiour or outward submission as of rising before them of giuing thē the honor of speaking first c. Leuit. 19. 32. Iob. 29. 8. 32. 6. 7. Q. VVhat is the dutie of Superiours towards their Inferiors in that respect A. To carrie themselues so as they may bee worthie the honour that is giuen them Q. How many sorts of Superiours are there A. Two without authority and with authority Q. VVho are Superiours without authority A. Such as God hath by Age onely or by some supereminent gifts lifted aboue others as the elder before the yonger the skilfull before him that hath lesse skill Q. VVho are inferiours to such A. They who are yonger and of meaner gifts Q. VVhat is our dutie towards such Superiours A. First to acknowledge the things wherein God hath preferred them before vs and to respect them for it Secondly to make our benefit of their good graces so farre as our calling will suffer Q. What is the dutie of them towards vs A. First they who are Superiours in yeeres are by graue wise and godly cariage of themselues to procure reuerence vnto themselues On the one side auoiding lightnesse and variablenesse of the other too much seuerenesse and austerity Secondly they who are Superiours in knowledge and skil are to vse their skill so as others may be benefited 1. Pet. 4. 10. by them Q. Who are the Superiours with authority A. Such as by special office and calling haue charge ouer others Q. What are the Inferiours A. Such as be committed vnto their charge Q. What generall all dutie is there betweene the Superiours and Inferiours of this sort A. To pray more especially one for another 1. Tim. 2. 1. Psal 20. 21. Gen. 24. 12. Psal 3. 9. 25. 22 and 28. 9. Q. What is required of the Inferiours A. Two things subiection and obedience Rom. 13. 1. Q. What is subiection A. An humble and readie minde to submit themselues to their gouernment who are set ouer them in acknowledging the necessity of their power in gouerning Rom. 13. 1. Tit. 3. 1. 1. Tim. 6. 1. them Q. What is obedience A. A voluntarie heartie doing of that which the Superiours command or patient suffering of that they shall inflict vpon them albeit it should be either without Ephes 6. 5. 6. 7. 1. Pet. 2. 19. 20. iust cause or somewhat more excessiuely then the cause requireth Q. Is there no restraint of this obedience A. None sauing that which we owe vnto God in regard whereof our obedience to them must bee in Ephes 6. 1. 5. 24. 1. Sam. 22. 17. the Lord that is only in lawfull things otherwise we are with reuerence to refuse and alleage our duty vnto God for our warrant Q. VVhat is the duty of such Superiours towards their ours A. Prudently and after a holy manner to gouerne such as are committed vnto them not as Tyrants but as
our vowes A. First those things or actions that are in our choyce and in our owne power to giue or performe it being a folly to promise that vnto God which wee are not able to performe as the Papists doe in vowing perpetuall abstinence from marriage c. Secondly things lawfull it being a double indignity to God to promise to doe that which he hateth and forbiddeth to be done as the Iewes did that vowed Matth. 14. 7. Act. 23. 14. to kill Paul Thirdly those things which are of some worth and acceptance and not base and vile or contemptible matters such as neither God nor man maketh any account of it argueth a base esteeme of God to promise vnto him by way of speciall thankfulnesse any vile or contemptible matter And what thankfulnesse can it bee vnto God to pay such a vow or what comfort in his trouble can any man take by a purpose of the performance thereof Such things as imply no contempt or light regard of any of those creatures of God which he hath made and appointed both in his wisedome and goodnesse for our vse as when the cause of such and such meats either alwaies or vpon such and such dayes are abiured in our vowes Fifthly those things which are either parts of Gods worship in themselues or furtherances thereof or of any part of his Law as founding of Lectures building of Colledges and Schooles for maintenance of true religion learning and building Almes-houses and such like workes of mercie and piety for the reliefe of the poore and that with some straine of our ability Q. What is the end of vowes A. First in generall the glory of God and the aduancement of his worship or the profit of our neighbour Secondly in speciall either to testifie our speciall thankfulnesse to God for blessings receiued Gen. 28. 20. Iosh 6. 10. or to chastise our selues to preuent Gods wrath 1. Cor. 11. 31. or to make vs more warie heedfull of those sins that we haue formerly fallen into or to bind our selues the more strongly to obedience or to strengthen the weaknesse of our faith and hope c. Q. What is the dutie of those that haue vowed A. First to haue a diligent care to performe their Eccles 5. 4. Psal 76. 11. vowes else wee deale worse with God then wee dare deale with many men Secondly not to delay the performance of them Gen. 35. 1. Deut. 22. 21. Eccles 5. 3. Q. Is the necessity of performing vowes so great that it may not be omitted or put off in no case A. No for to the end that a greater and more necessarie Ier. 35. 9. 10. 11. duty may bee performed a man may omit his vow for a time and after returne to the obseruation thereof and yet be no vow-breaker as the Rechabites for safety of their liues came and dwelt in Ierusalem notwithstanding a former vow that they would not dwell in any house and yet God witnesseth that their vow was not broken therby so to help our neighbours in some present necessity wee may Mat. 12. 7. cease from any vowed duty at that time and not sin Wherein the Papists greatly faile who hauing vowed vnlawfully yet think they may not intermit the same Q. If a man in vowing doe not consider sufficiently of the greatnesse of the matter may be not breake that vow if he hath not so aduisedly made it A. No the vow being otherwise lawfull in this Psal 15. 4. case his rashnesse is to bee repented but the vow must be kept Q. What are we to learne of all this A. That we be aduised what we vow and not after we haue made them to find some starting hole where to get out but either let vs not vow at all or remember our vowes and diligently performe them in their due time CHAP. 52. Of the Church Militant The persons which are the second sort of outward meanes appertaining to the kingdome of Christ are the Church militant Before the comming of Christ After the comming of Christ Vniuersall Particular MATTH chap. 28. vers 15. to the end 15. So they tooke the money and did as they were taught And this saying is commonly reported among the Iewes vntill this day 16. Then the eleuen Disciples went away into Galilee into a mountaine where Iesus had appointed them 17. And when they saw him they worshipped him but some doubted 18. And Iesus came and spake vnto them saying all power is giuen vnto me in heauen and in earth 19. Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the holy Ghost 20. Teaching them to obserue all things whatsoeuer I haue commanded you and lo I am with you alway euen vnto the end of the world Amen 1. Cor. chap. 12. vers 6. to the 28. 6. And there are diuersities of operations but it is the same God which worketh all in all 7. But the manifestation of the spirit is giuen to euery man to profit withall 8. For to one is giuen by the spirit the word of wisedome to another the word of knowledge by the same spirit 9. To another faith by the same spirit to another the gifts of healing by the same spirit 10. To another the working of miracles to another prophecie to another discerning of spirits to another diuers kinds of tongues to another the interpretation of tongues 11. But all these worketh that one and the selfe same spirit diuiding to euery man seuerally as he will 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 13. For by one spirit are we all baptized into one body whether we be Iewes or Gentiles whether we be bond or free and haue been all made to drinke into one spirit 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body 16. And if the eare shall say Because I am not the eye I am not of the body is it therefore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God set the members euery one of them in the body as it hath pleased him 19. And if they were all one member where were the body 20. But now are they many members yet but one body 21. And the eye cannot say vnto the hand I haue no need of thee nor againe the head to the feet I haue no need of you 22. Nay much more those members of the body which seeme to be more feeble are necessarie 23. And those members of the body which we thinke to bee lesse honourable vpon these we bestow more abundant honour and our vncomely parts haue more abundant comelinesse 24. For our comely parts
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