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
and hard to be vnderstood and therefore that the reading of them is not to be permitted vnto the common people but vnto those onely that are learned A. The direct contrary is taught by the Apostle when he affirmeth that Timothy was nourished vp in the Scriptures from his infancie For if they be so penned that little children may profitably reade them there is none so grosse which hath the vnderstanding of a man but may profit by them comming in the feare of God and with inuocation of his name to the reading and hearing of them CHAP. 13. Of the parts of Gods Word and of the Couenant of workes in generall The parts of Gods word are the doctrine or Couenant of Workes called the Law of which in Generall Speciall Chap. 14. Grace called the Gospel Ch. 27. GAL. chap. 3. vers 17. to the 25. 17. And this I say that the couenant that was confirmed before of God in Christ the Law which was foure hundred and thirtie yeeres after cannot disanull that it should make the promise of none effect 18. For if the inheritance be of the Law it is no more of promise but God gaue it to Abraham by promise 19. Wherefore then serueth the Law it was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one 21. Is the Law then against the promises of God God forbid for if there had been a Law giuen which could haue giuen life verily righteousnesse should haue been by the Law 22. But the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might be giuen to them that beleeue 23. But before faith came we were kept vnder the Law shut vp vnto the faith which should afterwards be reuealed 24. Wherefore the Law was our Schoolemaster to bring vs vnto Christ that we might be iustified by faith 25. But after that faith is come we are no longer vnder a Schoolemaster Q. HItherto wee haue heard of the Doctrine of the Scriptures what they are and what are the causes properties and effects of them as being they from whom onely all Doctrine concerning our saluation is to bee drawne and deriued What are the parts of that Doctrine A. Either the doctrine of workes commonly called the Law or of Grace called the Promise and since the comming of Christ the Gospell as appeareth by this Scripture Q. VVhat is the drift of this Scripture A. It sheweth two waies of recouering happines the one by the workes of the Law the other by faith in the promise of grace and that the Law is not that way whereby we can receiue the Happinesse we haue lost Q. How is that shewed A. For that the promise of grace whereby Abraham was iustified was 430. yeeres before the Law and therefore that the Law which commeth after cannot make void the Couenant of Grace which it should doe if a man were iustified by the Law Q. But it may be said that the Iustification by Workes of the Law doth not make void the Promise of Grace when as the matter is so handled as Saluation commeth in part by the Workes of the Law A. Yes verily it is made void notwithstanding for if Saluation were before the Law was onely by Grace and now should be by Works and Grace then the promise giuen to Abraham of Grace onely should bee made void And therefore the Apostle in the 18. verse doth shew that if it bee of the Law it cannot bee by the promise of Grace Yea the Law is so farre from bringing saluation that through the corruption of our nature it encreaseth sinne in vs. Then it should seeme that there is no vse of the Law seeing it doth not iustifie vs either in all or in part A. Not so for it was giuen to shew and discouer sinne and in that regard to terrifie and affright vs and driue vs from all confidence in our selues as also to serue as a rule whereby wee are to direct and amend our liues Q. How is that shewed A. 1. By the testimony of the Apostle saying that by the Law commeth the knowledge of sinne 2. By the Rom. 3. 20. manner of the giuing which was with such terror of thunder lightnings and smoke and fearfull sound of the trumpet as the people could not abide the voice of God but were faine to desire that they might not heare the same but that Moses might bee a Mediator to receiue the Law from Gods mouth and that they might receiue it from him Q. VVhat obserue you from that A. That the Law is terrible vnto vs by reason of the guilt of our sins and that it driueth vs to seeke for a Mediator which is Christ alone who is heere figured in the Mediation of Moses Q. If the promise of Grace take away sinne and the Law encrease sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrary to the promise of Grace A. Not a whit for the Law would also take away sinne and the conscience of sin if any man were able perfectly to obserue it for the Law of it selfe causeth no sinne but onely by accident by reason of our corruption Rom. 8. 3. otherwise it is a furtherance to the Saluation which is by Grace Q. Tell vs then how the Law serueth to the helping forward to the Iustification which is by the free Grace of God A. The Law shutteth all men all that is of man vnder Sinne not to this end that they should perish but contrariwise that they might bee saued that beleeue Q. Make that more plaine A. The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse Gal. 3. 23. the same and laieth them in prison not that they should perish there with hunger cold or other annoyances of the prison but that when they feele their miserie and discerne that of themselues and by their owne deserts they cannot get out of it they should thereby be moued the more earnestly to seeke after the free pardon and grace of the Prince And therefore it is not contrary to the promise of grace but a speciall helpe towards the obtaining thereof Q. How is this further cleared A. By this that the Apostle compareth the Law to Gal. 3. 23. a Garrison which is set in a towne to keepe such Inhabitants thereof in awe and seruitude as haue not loyally-affected mindes to their Prince to the end that in time they comming to a iust and dutifull obedience may be freed from the awe and seruitude of the Garrison Q How else A. It is compared to a Tutor or Guardian For as Gal. 3. 24. hee keepeth the child that is vnder age straitly by meanes whereof he hath a desire to bee out
other lawes ceremoniall and politicall written by Moses at the commandement Rom. 2. 15. of God for otherwise the law the ceremoniall excepted was written in the heart of man and after the decay thereof through sin was taught by those to whom that belonged from the fall vnto Moses Q. Whom doth the Apostle meane when he noteth them that sinned not to the similitude of Adam A. Infants who are borne in sinne and who sinne not by imitation but by an inherent corruption of sin Q. How is it shewed that babes new borne into the world sinne A. In that they are afflicted sundrie waies which they bewray by their bitter cries in that they comming out of the mothers wombe go straight vnto the graue Q. What are the fruites of this sinne A. Actuall sinne viz. all thoughts words deeds against the Law and the righteousnesse thereof Q. Thus much of sinne and the kindes thereof what are the things that generally follow sinne A. They are two guilt and punishment both which doe most duely waite vpon sinne to enter with it and cannot by any force or cunning of man or Angell be holden from entring vpon the person that sin hath already entred vpon Q. What is the guilt of sinne A. It is the merit and desert of sinne whereby wee become subiect to the wrath and punishment of God Q. Is there any euill in the guilt before the punishment be executed A. Very much for it worketh vnquietnesse in the mind as when a man is bound in an obligation vpon a great forfeiture the very obligation it selfe disquieteth him especially if he be not able to pay it as wee are not and yet more because where other debts haue a day set for paiment we know not whether the Lord will demand by punishment his debt this day before the morrow Q. What learne you from this A. That sith men should shun by all meanes to bee in other mens debts or danger as also the Apostle exhorteth Owe nothing to any man Salomon also counselleth Rom. 13. 8. Pro. 6. 1. 2. 3. 4. 5. in the matter of suerty-ship wee should more warily take heed that wee plunge not our selues ouer head and eares in the Lords debt for if it be a terrible thing to bee bound to any man in statutes staple or marchant or recognisance much more to bee bound to God who will bee paid by one meanes or other to the vttermost farthing Q. How else may the hurt and euill of the guilt of sinne be set forth vnto vs A. It is compared to a stroke that lighteth vpon the hart or soule of a man where the wound is more dangerous 1. Sam. 24. 4. 5. 6 Prou. 23. 32. then when it is in the body and so it is also a sting or a biting worse then of a viper as that which bringeth death euerlasting Q. Haue you yet wherewith to set forth the euill of the guilt A. It seemeth when the Lord saith to Cain If thou Gen. 4. 7. Rom. 2. 15. doest not well sinne lieth at the doore that hee compareth the guilt of sinne to a dog which being awaken is alwaies arring and barking against vs which is confirmed by the Apostle who attributeth vnto it a mouth Rom. 2. 15. alwaies open to accuse vs and that of no smal matters but of faults deseruing eternall death Q. What is the effect of this guilt of conscience A. It causeth a man to flie when none pursueth Prou. 28. 1. Leuit. 26. 36. and to be afraid euen at the fall of a leafe Q. When a man doth not know whether hee sinne or no how can he be smitten or bitten or barked at or flie for feare and therefore against all this euill ignorance seemeth to bee a safe remedie A. It is farre otherwise for whether a man know it or no his guiltremaineth as debt is debt although the person indebted know it not and it is by so much more dangerous as not knowing it hee will neuer bee carefull to seeke after the meanes to discharge it till the Lords arrest bee vpon his backe when his knowledge will doe him no good Q. But we may see that many heape sinne vpon sinne and know also that they sin and yet for all that cease not to make good chere and make their hearts merrie in so much as none are more iocund and pleasant then they A. Yet the countenance doth not alwaies speake Prou. 14. 13. 2. Cor. 5. 12. truth but sometimes when in shew it is most merrie there are prickes and stings in the conscience and though it be oftentimes benummed and sometimes through hypocrisie seared as it were with an hot iron 1. Tim. 4. 2. yet the Lord will finde a time to awaken and reuiue it by laying all his sinnes before his face Psal 50. 21. Q. When the guilt of our sinne is knowne what is the remedie of it A. First it were wisedome not to suffer it to runne long on the score but to reckon with our selues euery night ere wee lie downe to sleepe and looke backe to to the doings of that day that in those things that are well done we may be thankfull and comfort our own hearts and in that which hath passed otherwise from vs we may call for mercy that so our sleepe may be the sweeter For if as Salomon aduiseth vs in the case of Prou. 6. 1. 2. 3. 4. 5. 6. debt by suertyship it be our wisedome to humble our selues to our Creditors and not to take rest til we haue freed our selues from their danger much more ought we in this case to be wise to hast to humble ourselues vnto God especially seeing nothing else but the blood of Christ can satisfie the Iustice of God for sinne Q. Is the guilt of sinne in all men alike A. Of Originall sinne it is but not of Actuall for Ezra 9. 6. as Actuall sinnes exceed in some aboue others both in greatnesse and number so the guilt of them encreaseth accordingly As appeareth Ezra 9. 6. where sinne is said to be gone aboue their heads and the guilt thereof to reach vp to the heauens Q. When the sinne is gone and past is not the guilt also gone and past A. No but though the act of sinne be gone so as Prou. 23. 32. Mat. 17. 3-5 the least print thereof appeareth not yet the guilt remaineth alwaies as the marke of burning when the burning is past Q. What is contrary to the guilt of sinne A. The testimonie of a good conscience which is Prou. 15. 15. 2. Cor. 1. 12. Prou. 18. 14. perpetuall ioy and comfort yea and a heauen to him that walketh carefully in Gods obedience as the other is a hellish torment vnto men especially when their consciences shall be awakened CHAP. 11. Of the Punishment of Sinne. The punishment of Sin In this life In the Persons Ioyntly in body and soule Apart In soule In body In the things
belonging to the Persons In the life to come ROM chap. 6. vers 23. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. Q. SO much of the guilt of sinne what is the Punishment thereof A. All those Iudgements and Curses that are denounced in the word of God against sinne or which at any time are inflicted vpon sinners all which are comprehended vnder this word death and in regard of the equity are called the wages or reward of Sinne. Q. Are all the Iudgements and Curses which are or shall be inflicted for sinne laid downe in the word A. They cannot all in particular bee laid downe Deut. 29. 20. 28. 61. they are so manifold and diuers and therefore it is said that they shall come written and vnwritten Q. How farre doth the punishment of sinne extend it selfe A. Euen to the whole estate of him that sinneth for whereas Executions vpon Obligations vnto men are so directed as they can charge but either the person alone or his Goods lands alone so as if the Creditor fall vpon the one hee freeth the other as if he fall vpon the person he can proceed no further then vnto his body vpon that only till death the execution that goeth out from God for the obligatiō of sin is extended Luk. 11. 4. 5. to the whole estate of the sinner and that for euer Q. Can you draw this great number and diuersitie of Iudgements to certaine heads A. Yea for they are either in this life or in the life to come Q. What are they in this life A. They are either in the persons themselues or in the things that belong vnto them Q. What are they in the Persons themselues A. They are either in the whole person body and soule ioyntly or in the parts seuerally Q. What are they in the whole ioyntly A. a 1. Cor. 15. 56. Rom. 5. 20. 6. 20. 1. Job 1. 8. Mat. 12. 34. A necessity of sinning but without all feare or constraint on Gods part and that vntil they be borne againe by the Grace of God Q. What are they in the Persons seuerally A. In the soule and in the body apart Q. What are they that are in the soule apart A. A Spirit of Ignorance and of want of iudgement Ephes 4. 17. 18. 19. to discerne betweene good and euill Forgetfulnesse of holy things A strange Sottishnesse and dulnesse to conceiue of them Hardnesse and stupiditie of heart void of all sense and apprehension of sauing goodnes and of any affection or desire thereunto which Iudgements though for a time they are least felt yet are more fearfull and dangerous then those which are presently apprehended and the sense whereof is sharpe and bitter Q. What are they vpon the body apart A. Hunger thirst wearinesse want of sleepe all Deut. 28. kind of diseases euen to the itch in the least of which though few make account of them we ought to haue a sensible feeling of the anger of God and of his iust iudgement for sinne Q. What are they in the things which belong vnto them A. Calamities vpon their wiues children families Mat. 15. 22. 7. 1. 2. goods and good name Q. Hitherto of the punishments in this life What are they in the life to come A. They are most horrible and vnspeakable first the soules of the wicked after this life are sent immediately Luk. 16. 22. 23. to hell vntill the day of Iudgement then at Matth. 10. 28. Luk. 16. 25. the day of Iudgement their Bodies shall bee ioyned to their Soules and both together shall be tormented in hell fire euerlastingly and so much the more tormented there by how much they haue had more freedome from paine of body and anguish of soule and losse of outward things in this life Q. Is the punishment of all sinnes alike A. No For as the guilt encreaseth so doth the Joh. 19. 11. Mat. 11. 20-25 punishment and as the smallest sinne cannot escape Gods hands so looke how wee shall multiplie sinnes here he will heape his Iudgements then CHAP. 12. Of the Word of God The meanes of mans recouerie in the Word of God Which is contained in the Scriptures of the Old Testament viz. the Law 5. bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie Prophets which are either Poesie Doctrinal only as Prouerbs Ecclesiastes Canticles Lamentations Iob. Both doctrinal foretelling things to come as the Psalmes Prose Historical Iosuab Judges Ruth Samuel 2. bookes Kings 2. bookes Ezra Nehemiah Hester Chronicles 2. bookes Doctrinal and foretelling things to come Greater Prophets Esay Ieremie Ezechiel Daniel Smaller Hoseas Ioel. Amos. Abdias Ionas Micheas Nahum Abakkuk Zephanie Aggei Zacharie Malachy New Testament Historicall of Christ Matthew Marke Luke Iohn His Apostles the Acts. Doctrinall Onely as the Epistles to the Romans 1. Corinth 2. Galath 1. Ephes 1. Philip. 1. Coloss 1. Thess 2. Timoth. 2. Titus 1. Philemon 1. Hebr. 1. Iames. 1. Pet. 2. Ioh. 3. Iude. 1. Propheticall also Apocalyps Consisteth of two parts Chap. 13. 2. TIM chap. 3. vers 13. 14. 15. 16. 17. 13. But euill men and seducers shall waxe worse and worse deceiuing and being deceiued 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them 15. And that from a child thou hast knowne the holy Scriptures which are able to make thee wise vnto saluation through faith which is in Christ Iesus 16. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse 17. That the man of God may be perfect thorowly furnished vnto all good workes Q. THus farre of the miserable and vnhappie estate of man by sinne guilt and punishment where are wee to seeke remedie for recouerie from this cursed and damnable Estate A. In the word of God as may appeare by the words of the Apostle 2. Tim. 3. Q. What is the word of God A. The reuealed wil of God concerning the means of mans saluation Rom. 15. 4. 1. Tim. 4. 16. Ioh. 5. 39. Q. Where is the word of God to be found A. In the writings of the Prophets and Apostles called the Scriptures Ioh. 5. 39. Q. What were these Prophets and Apostles A. Holy men that writ by diuine Inspiration 2. Pet. 1. 21. 2. Tim. 3 16. Q. How are the Scriptures diuided A. Into the Old and New Testament Q. How is the Old Testament diuided A. Into the Law and the Prophets Q. Where is the Law contained A. In the fiue bookes of Moses called Genesis Exodus Leuiticus Numbers Deuteronomie Q. What are the Prophets A. Expositions of the Law written either in Poesie or Prose Q. What are they that are written in Poesie A. They are either Doctrinall only as the Prouerbs of Salomon Ecclesiastes the Canticles the Lamentations of Ieremie and Iob
of his nonage and to enioy the liberty of a sonne so after the Gal. 4. 2. same manner the Law through the terrour and seueritie thereof moueth vs with the more ardent desire to seeke after Christ Moreouer as a Tutor or Vsher directeth the steps of the child and instructeth him in such courses of life by which hee is afterwards to liue so the Law after it hath brought vs to Christ directeth vs in the way wee haue to walke in this life to life euerlasting so that it hath two notable and worthie effects one as a spurre to chase vs vnto Christ the other as a light to direct and teach vs how to walke when wee are come vnto him Lastly as a Tutor it humbleth vs whiles by means therof we vnderstand how farre wee are from fulfilling the same and consequently how vnable wee are by the workes of the Law which alone are good works to free our selues from the curse of the Law CHAP. 14. Of the Couenant of Workes in speciall The Couenant of Workes or the Law in speciall In which consider Generally How it is defined By what rules interpreted Specially and herein the Preface The Law it selfe The first Table of Gods worship Inward onely 1. Commandement Ch. 15. Outward also More generally 2. Commandement Chap. 16. More particularly cōcerning the Special vse of Gods Name Comman 3. Chap. 17. The speciall time of his worshippe Com. 4. Chap. 18. The 2. Table of our Duties to man ROM chap. 2. vers 14. 15. 14. For when the Gentiles which haue not the Law doe by nature the things contained in the Law these hauing not the Law are a Law vnto themselues 15. Which shew the worke of the Law written in their hearts their conscience also bearing witnes and their thoughts the meane while accusing or else excusing one another Q. HItherto of the Couenant of Workes in generall it followeth to treat thereof in speciall Where is the Couenant of Workes summarity set downe A. In the Morall Law Q. Doth the Doctrine of the Morall Law goe before the Doctrine of the Gospell A. Yea. Q. Why so A. Because it was before the Gospell for it was giuen to Adam in his Integrity when the promise of Grace was hidden in God Q. Must it therefore be first in vse A. Yea verily as touching the former vse or vertue of the Law which is to shew vs what wee should do and our sinne and the punishment due vnto our sinne Q. VVhy is it said that the Law was not before Moses A. That is to be vnderstood of the Law as it was written whether by Moses or the hand of God otherwise the same Law for the substance thereof was also written in the beginning in the heart of Adam and Eue. Q. VVhat is the Morall Law A. It is a Doctrine commanding the perfection of Godlinesse and Righteousnesse binding vs to eternal Deut. 5. 32. 12. 32. 42. death for our least defect therein which Law is handled at large throughout the whole Scripture but is summarily contriued first into ten words or ten Commandements Deut. 4. 13. 10. 4. Mat. 22. 37. written by Gods owne finger at the first in Tables of stone to signifie thereby not onely the hardnesse of our hearts in which they ought to be imprinted but also the perpetuall vse of them to the Galath 3. 10. very end of the world And after further abridged into two Commandements by our Sauior Christ containing the summe of the whole Law Q. VVhat is the first thing that is necessarily required of vs for our better profiting by the Law A. That wee haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruits For how can a man acknowledge the breach of that Law which he knoweth not or how can he serue him in the endeauour of performance of it vnlesse hee vnderstand his Masters will Q. VVhat rules are there to helpe vs to the right vnderstanding of the Law A. There be chiefly foure whereof the first is that the Law is spirituall reaching to the soule and all the Rom. 7. 14. Deut. 6. 5. Mat. 22. 37. Mark 12. 30. Luk. 10. 27. powers thereof For the Law chargeth the vnderstanding to know euery duty euen all the will of God contained in it It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be beloued and to hate things to be hated Q. Doth the Law require these alike of all A. No but according to the sexe growth in age difference of calling as more of a man then of a woman of a young man then of a child of a publike person then of a priuate man Q. VVhat is the second rule A. That the Law is perfect not onely charging the Psal 19. 7. soule but also the whole soule not onely to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good Q. What is the third rule A. When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes Mat. 5. 27. 30. occasions and prouocations thereunto Q. What is the fourth rule A. Whatsoeuer the Law commands it forbids the Mat. 5. 21. 23. 24. 25. contrary and whatsoeuer it forbids it commandeth the contrary Q. Why is euery Commandement set forth vnto vs by the second person of the singular number A. God therein wisely preuenteth a common abuse amongst men which is to esteeme that which is spoken to all men to be as it were spoken vnto none As you shall haue it common amongst men to say and confesse that God is iust and mercifull and that hee commandeth this and forbiddeth that and yet they vsually so behaue themselues as though it nothing concerned them that they notwithstanding might liue as they list Q. What learne you from this A. That euery particular man is to iudge and esteeme that God speaketh in the Law to him in particular that he is accordingly to be affected therwith Q. Why are all the Commandements except two set downe negatiuely A. Because the Negatiue bindeth more strongly for the Negatiue precept bindeth alwaies and to all moments of time the Affirmatiue bindeth alwaies but not to all moments of time Q. To come then vnto the words of the Law how are they diuided A. Into a Preface and ten Precepts or Commandements Q. What is the Preface A. I am the Lord thy God that brought thee out of the land of Egypt out of the house of bondage which hath a reference to all the ten Commandements and is a reason to vrge the obseruance of euery one of thē Thus If I be the Lord thy God
which brought thee out of the land of Egypt thou must then keepe all my Commandements but I am the Lord thy God which brought thee out of the land of Egypt therefore thou must keepe all my Commandements Q. How can this belong vnto vs which are not Israel A. Though we bee not Israel in name or according to the flesh yet we are the true Israel of God according to the Spirit and promise God also by this Leuit. 26. 4-10 Deut. 28. 13. 13. stile doth cleerely distinguish himselfe from all Idols whatsoeuer Q. Why doth the Lord make choyce of that benefit which seemeth nothing at all to belong vnto vs rather then of any other wherein we communicate with them A. First because it is the manner of God to allure the Israelites to whom the Law was giuen at the first as children with temporall benefits hauing respect to their infirmity and childhood wheras we are blessed of God with greater knowledge and therefore in respect of them are as it were at mans estate Secondly because it was fittest to expresse the spirituall deliuerie from Satan by Christ which was thereby after a sort represented and so it belongeth no lesse if not more to vs then to them And thirdly we hauing been freed from the slauerie of our bloody enemies whereunto we were so neere more then once and vnto whom we iustly haue deserued to haue been inthralled and it being the common case of all Gods children to be in continuall danger of the like and to feele the like goodnesse of God towards them wee may also make vse of this title and esteeme it a bond also for vs vnto God Fourthly because it was the latest benefit the sweetnesse whereof was yet as it were in their mouth And herein the Lord had a respect vnto our corrupt nature who are ready to forget old benefits how great soeuer Q. So much of the Preface How are the Commandements diuided A. Into two Tables whereof the first containe our duties to God in the four first Commandements and the other those to our neighbour in the six other Commandements Q. What are those towards God A. Such as concerne his worship and therefore to bee preferred before the other towards our neighbour Q. How may that be shewed A. By the inequality of the persons offended God and man then also by the punishments assigned in the Scripture for the breaches of the first Table are to be more seuerely punished then the breaches of the second As he that reuileth the Magistrate shall beare his sinne but he that blasphemeth God shall bee stoned â— Sam. 2. 25. to death Which serueth to discouer the craftie practices of the Papists who would make men beleeue that the chiefest and most meritorious good Workes of all required in the Law of God are the workes of the second Table as Charity almes-deeds thereby deceiuing the people to enrich themselues Q. Are all the duties of the first Table greater then all the duties of the second A. Yea if the comparison be equally made as if the chiefe of the first Table bee compared with the chiefe of the second the middle duties of the one with the middle duties of the other and the last and least of the former with the last and least of the latter otherwise not For if the murther of a man be compared with the least abuse of the name of God it is a greater sinne then it so is Adulterie being in comparison set against the least breach of the Sabbath Q. How is this Worship of God diuided A. Into Inward only and Outward also Q. Where is the Inward Worship commanded A. In the first Commandement CHAP. 15. Of the first Commandement The 1. Commandement is of the inward worship of God in the Vnderstanding Knowledge Faith Wil and affection aboue all to Loue him Feare him Reuerence him EXOD. 20. 3. Thou shalt haue no other Gods before mee Q. WHat is the first Commandement A. Thou shalt haue no other gods before mee Q. What is the dutie required in this Commandement A. The inward worship of God as appeareth by the words before me that is that whereof I alone take notice Where wee must take heede wee imagine no likenesse of God thereby setting vp an Idoll in our hearts which wee shall doe if wee liken him to any thing whatsoeuer subiect to the sense or imagination of man Q. Wherein consisteth the inward worship of God A. In two things according to the inward man first in the vnderstanding 2. In the will and affections Q. VVhat is required in the Vnderstanding A. The knowledge of God and of his Attributes 1. Chron. 28. 9. properties and actions so farre forth as he hath reuealed himselfe in his word and workes Secondly Faith John 17. 3. both in beleeuing the things that are written of him and applying to our selues his promises Q. VVhat is contrary to this A. Confidence and trust in our selues or in our Ierem. 17. 5. Psal 62. 10. friends honour wisedome money learning or credit c. which are but meanes giuen vs of God whereby to glorifie him the better Q. What is our duty to him in regard of these and all other good meanes A. First to trust in God no lesse when wee haue them then when we want them Secondly by hope Iohn 13. 15. patiently to attend for al things that we need at Gods hands not onely when we haue the meanes but also when we want all apparant meanes as was the condition of the Israelites in the desert yea when the meanes shall seeme contrary as it was in the case of the Psalm 37. 7. 22. 4. 5. Dan. 3. 17. 18. three companions of Daniel of Daniel himselfe and as Iob profest he would do saying I will trust in God although Iob. 13. 15. he kill me Thirdly by humility to cast our selues downe before God acknowledging our insufficiency in our selues and therewith also to season all our behauiour both towards God and man Contrary whereunto is presumption whereby wee vse to glorie and boast of our selues and our owne strength and goodnesse Q. VVhat is required in the will and affections A. In the will and affections is required first to loue Deut. 6. 5. God that as wee know and beleeue that hee is good yea the chiefest good so wee loue him aboue all John 14. 15. 21. 23. Psal 119. 97. which loue for that we cannot loue God in himself is then in truth in vs when wee loue his word and Commandements Q. What is contrary to this loue of God A. Such a loue of our selues and of worldly 1. John 2. 15. Exod. 32. 32. Rom. 9. 3. pleasures as causeth vs to leaue those duties vndone which God requireth of vs whereas the true loue of God will moue vs with Moses and Paul to wish our selues accursed rather then that the glory of God should any thing at all be stained by vs. Q.
be vpon those that are mercilesse Iam. 2. 13. Q. Of how many sorts are those Iudgements A. They are either in this life or that to come Q. VVhat are they in this life A. Seuere punishments by the Law are to be inflicted Exod. 21. 23. Iudg. 1. 6. 7. Exod. 21. 28. Psal 55. 23. vpon the body as limbe for limbe eye for eye hand for hand life for life although it were a beast if it were knowne to bee a striker Secondly short life Blood thirstie men liue not halfe their daies More particularly Magistrates that should punish murtherers if they spare them their liues are in danger to goe for the offenders as Achabs did for Benadads Dauid also was 1. King 20. 42. exceedingly punished for sparing blood-thirstie men such as was his sonne Absolon and not punishing 2. Sam. 13. 28. 29. 14. 33. 16. 11. 2. Sam. 3. 29. them Also God threatneth that hee will not only reuenge the blood of the slain vpon the murtherer himselfe but also vpon his issue and posterity in vncurable diseases Q. VVhat is the punishment concerning the life to come A. That their prayers are not heard Esay 1. 15. 1. Tim. 2. 8. Q. Vvhat reasons are there to set forth the detestation of this sinne of murther properly taken A. First if a man deface the image of a Prince he is Gen 9. 6. seuerely punished how much more if hee deface the Image of God Secondly by the Law of Moses if a Exod. 21. 28. beast an vnreasonable creature had killed a man it should bee slaine and the flesh of it although otherwise cleane was not to be eaten Thirdly by the same Law if this sinne goe vnpunished God will require it Numb 35. 33. at the Magistrates hands CHAP. 22. Of the seuenth Commandement Things belonging to our Neighbour are In regard of his wife where vnchastity is forbidden both Inward of the heart Outward in the abuse of the Things which belong to the body as Apparell Meate drinke Body it selfe Parts or senses as the Tongue Eyes Eares c. Whole By himselfe With others by vnlawfull Cōiunctiō either Naturall as Fornicatiō Adulterie Vnnaturall with Owne kind Other Separation In other regards Chapter 23. EXOD. 20. 14. Thou shalt not commit Adulterie Q. SO much of the former Commandement and therein of the generall duties that belong to the person of our neighbour Now follow those Commandements which concerne the duties wee owe to him in regard of the things that belong to him what are they A. Either concerning the wife who is nearest vnto him and as himselfe being one flesh with him Commandement 7. or other things appertaining to him Com. 8. 9. Q. Rehearse the Commandement A. Thou shalt not commit Adulterie Q. What is the summe of it A. Continent or chast vsage towards our selues and towards our neighbour forbidding all vncleannesse of the flesh and commanding all chast and honest behauiour Q. What are the speciall duties of this Commandement A. They are to bee gathered from the things forbidden therein Q. What are they A. They are either inward or outward Q. What are the inward transgressions of this Commandement A. The vnchastity and vnhonesty of the mind Mat. 5. 28. Coloss 3. 5. 1. Cor. 7. 9. 1. Thess 4. 5. which is the desire of strange flesh with resolution to haue it if he could Q. What are the duties commanded herein A. The virginity and continencie of the mind 1. Cor. 7. 3. 4. Q. VVhat are the outward transgressions of this Commandement A. Such vnchastnesse as being once seated in the mind after sheweth it selfe outwardly Q. Of how many sorts is it A. It is either in the abuse of those things that belong to the body as apparell meate drinke c. or else in the abuse of the body it selfe Q. How is this Commandement broken in the abuse of apparell A. First if it bee otherwise then belongeth to the Deut. 22. 5. sexe as if a man put on womans apparell or a woman a mans For God would haue euery sexe discerned by distinct apparell for auoiding of confusion and manifold enormities Secondly when it is excessiue aboue either our estate Mat. 11. 8. or our ability Thirdly when there is in it lightnesse as some apparell is called by the holy Ghost whorish Prou. 7. 10. Fourthly when it is not according to the custome of the countrey citie or towne where wee dwell but 2. Sam. 13. 4. 18 new-fangled Q. But may not women in their apparell submit themselues to please their husbands A. They must seek to please them by lawful means and therefore by clothing themselues in decent apparell with sobriety and for their successe to put their trust in God who is able by modesty in apparell without any such indirect meanes to maintaine their husbands loue towards them 1. Pet. 3. 5. Q. VVhat apparell are we then to vse A. Such as commeth vnder the rule of the Apostle namely such as may witnesse our godlines modesty and therfore although some exceeding this measure say they doe it not to allure any yet if others be 1. Tim. 2. 9. allured by it it is a sinne in them although not so great as in the other who propound to themselues by their wanton apparell to allure Q. So much of the breach of this Commandement in apparell How is it broken in the abuse of meate and drinke Q. Either in the quality when wee seeke after too Deut. 14. 21. Ezech. 16. 49. Luk. 16. 19. much daintinesse and those meates and drinkes which prouoke this sinne or else in quantitie when we feed to fulnesse of them Q. What is contrary to this A. A moderate and sober diet Eccles 10. 16. Q. So much of vnchastity consisting in the abuse of those things which belong to the body Now followeth that which consisteth in the abuse of the body it selfe How many waies is it A. Either in the abuse of the parts of the body or in the abuse of the whole body Q. How in the abuse of the parts A. When the tongue eyes and eares doe manifest the wantonnesse of the heart Q. How doth the tongue manifest it A. In filthie speech whereby not only the speakers 1. Cor. 15. 33. Ephes 5. 3. 4. 4. 29. heart but also the hearts of the hearers are inflamed Whither referre bad songs balads interludes amorous bookes and such like Q. What is contrary to this A. Modest and chaste talke by the example of the holy Ghost who speaking by necessity of matters Iudg. 3. 24. 1. Sam. 1. 19. vnseemly to be spoken plainly of vseth chast speech as he knew her he couered his feet c. Q. How is wantonnesse manifested by the eye A. When the eye which is the seate of adulterie Matth. 5. 28. Gen. 39. 7. 2. Pet. 2. 14. or of chastity is so fixed to behold the beautie of another or else
32. Not according to the couenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt which my couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall bee the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people 34. And they shall teach no more euery man his neighbour and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more Q. THus much of the Couenant of Workes called the Law the Couenant of Grace followeth What doth this Scripture call it A. A new Couenant Q. Why is it called a new Couenant A. Because it succeedeth the former Couenant Heb. 8. 13. and was made vpon the breach thereof Q. Doth then the making of this Couenant disable the former A. Yea for the latter Couenant had not been Heb. 8 7. Rom. 3. 23. Galath 3. 21. made if the former had not bin broken so become insufficient And therefore they are conuinced of impiety by the very making of this couenant who seeke Iustification by the old Couenant Q. What is this new Couenant A. A free contract or Couenant betweene God Act. 16. 30. 31. Iohn 3. 16. 17. 18. and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus Q. When did this Couenant begin A. Immediately after the Fall Gen. 3. 15. Q. What is specially to be considered in this Couenant A. First the parts and sorts thereof secondly the ground and foundation Q. What are the parts thereof A. The mutuall acts betweene God and a sinner Q. What is the act on Gods part A. A free offer of saluation vnto a sinner vpon this Iohn 3. 14. Act. 10. 43. condition that he will beleeue in Christ Q. What is the act on the sinners part A. An acceptance of this offer by submitting to the condition Q. What followeth hereupon A. That hee will be their God who are vnder this Exod. 3. 15. Couenant and will be surnamed by them and therefore in the third of Exodus a Heb. 11. 16. and else where he is called the God of our Fathers which noteth the singular priuiledge and glory of Gods people in that hee is content to be surnamed by them otherwise the proper name of God would bee fearfull vnto vs without the addition of some such Sur-name Q. Of how many sorts is this Couenant A. In substance it is but one but in regard of circumstance it is two the Old Testament and the New Q. What is the Old Testament A. It is the couenant of God a Heb. 8. 4. 5. which vnder types figures and shadowes did set forth Christ before his comming in the flesh and by vertue whereof life euerlasting was giuen by faith in Christ that was to come Q. What is the new Testament A. It is the couenant of God which since the comming of Christ in the flesh hath abolished those shadowes giueth life euerlasting by faith in Christ that is come by meanes whereof it is in a speciall respect called the Gospell Coloss 2. 16. 17. 20. Hebr. 9. 1. 2. 3. c. CHAP. 28. Of Christs person In Christ is to be considered his Person Consisting of two natures Diuine Humane Conioyned in one person Office Chap. 29. IOHN chap. 1. vers 14. And the Word was made flesh and dwelt among vs and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth Q. THus much of the parts and sorts of the Couenant of Grace what is the ground and foundation thereof A. Christ Iesus aforesaid Ioh. 3. 14. Act. 10. 43. Q. Who is Christ Iesus A. The a Luk. 2. 11. 1. Tim. 2. 5. eternall Sonne of God the second person in the Trinitie that b Joh. 1. 45. 8. 56. Messias whom the Fathers vnder the Law expected and the Prophets foretold of Q. What are we more particularly to consider in him A. First his Person secondly his Office Q. What is to be considered in the Person of Christ A. The diuersitie of natures and vnion of them Q. What are the natures of Christ A. Two his Diuine and Humane Q. What haue you learned concerning the Diuine nature of Christ A. That he is the onely begotten and naturall Son Iohn 3. 16. 18. 1. 1. Heb. 1. 3. Coloss 1. 15. of God his Word Character and Image God co-essentiall and Coequall with the Father and the holy Ghost Ioh. 10. 30. Rom. 9. 5. 1. Ioh. 5. 20. Q. What is the Humane nature of Christ A. That nature by which he is also true man Q. Is Christ Iesus true man also A. a Gen. 3. 15. 1. Tim. 2. 5. Yea in all things b 1. Ioh. 2. 1. Matth. 1. 18. 20. sinne onely excepted Q. How did he become man A. Hee was conceiued by the holy Ghost in the wombe of the Virgin Mary and was afterward borne and brought forth into the world after the manner of other men Q. Did he not passe through the Virgin Mary without taking any thing of her substance A. No for hee is called the seed of the woman Gen. 3. 15. He is said to be made of the seed of Dauid according to the flesh Rom. 1. 3. To bee made of a woman Galath 4. 4. To be a plant that sprang out of the root of Iesse Esa 11. 1. 10. Q. How is he said to be conceiued by the holy Ghost A. Because the holy Ghost by his incomprehensible Mat. 1. 18. 20. power wrought his conception supernaturally Q. Is he then the Sonne of God in respect of his Humane nature A. No for first the Apostle saith Hee is without Father and without mother that is without father as hee Heb. 7. 3. is man without mother as God Secondly then there should be in the person of Christ two sonnes one of the Father another of the holy Ghost Q. But is he not therefore called the Sonne of the highest Luk. 1. 32. because he was conceiued by the holy Ghost A. No but onely because hee that was so conceiued was the naturall sonne of God Q. Doth the humane nature of Christ consist of a reasonable soule as well as a body or was the God-head in stead of the soule vnto him A. It consisteth also of a reasonable soule as appeareth by that which he said My soule is heauie to the very Mat. 26. 38. death And our soules should haue perished euerlastingly except our Sauiour Christ had had a soule and had suffered in soule Q. Thus much of the two natures
Priesthood and secondly his kingdome Q. VVhat is his Propheticall office A. It is the first part of his mediation whereby hee is our Prophet Doctor or Apostle Q. How is he our Prophet Doctor or Apostle A. In that hee hath opened the whole will of his Iohn 1. 18. Deut. 18. 18. Father concerning all things necessarie to saluation Q. How doth that appeare A. By his owne testimonie Ioh. 15. 15. I call you no more seruants because the seruant knoweth not what his master doth But I call you friends because all which I haue Esay 61. 1. Matth. 17. 5. heard of my Father I haue made knowne vnto you Q. What learne you from thence A. What a foule errour it is in thē that thinke that our Sauiour Christ deliuered not al things pertaining to the instruction and gouernment of his Church but left them moreouer to the traditions and inuentions Act. 20. 20. 27. of men Q. VVhat further A. That the Ministers of the Word should not vtterly suppresse in silence any truth that Christ hath reuealed And that the people should content themselues with that which Christ hath taught reiecting whatsoeuer else the boldnesse of men shall obtrude vpon them Q. Did his office of Doctor-ship then first begin when he came into the world A. No for he at the first opened his Fathers will vnto vs by the a Luk. 1. 70. ministery of his seruants the Prophets and after he came into the world he opened the same doctrine more Ephes 4. 10. 11 plainly and fully by the Apostles and Euangelists Q. VVhat difference is there betweene the teaching of Christ and of the Prophets and Ministers sent of him A. First Christ taught with another maner of authority Mat. 7. 28. 29. Mark 1. 22. Mat. 22. 28. 32. 34. 44. then euer did any other Minister before or after him for Christ taught in his owne name and by his owne authority though for the more cleere conuincing of the Iewes hee often alleaged the testimonies of Moses and the other Prophets Secondly by vertue of his Prophetical office he did not onely bring an outward sound vnto the eare but wrought as hee did before his comming and as hee doth now by the Ministery of his word an alteration in the mind Q. What haue wee to learne of this that Christ taught and teacheth by the Prophets Apostles and Euangelists A. In what estimation we ought to haue the books Heb. 4. 12. 2. Cor. 2. 16. of the Old Testament sith the same spirit spake then that speaketh now and the same Christ also Q. What effect hath the carelesse and fruitlesse hearing of Gods word A. It hardeneth men to further iudgement for it is a two edged sword to strike to life or to death it is either the sauour of life to life or the sauour of death to death Q. How doth he in this text aggrauate the refusall of this office of our Sauiour against the Israelites A. First by the time of 40. yeeres vers 9. Secondly by the place the wildernesse vers 8. and thirdly by the multitude of his benefits Q. What force hath the office of his prophecie in vs A. We thereby are in some sort made partakers of that office For by the knowledge of his will wee are made able to exhort one another to goodnesse and to dehort from euill 1. Ioh. 2. 27. Rom. 15. 4. CHAP. 31. Of the Priesthood of Christ In the Priesthood is to be considered the Quality of the person Out of himselfe In himselfe Manner of his execution HEBR. chap. 7. vers 13. to the end 13. For he of whom these things are spoken pertaineth to another tribe of which no man gaue attendance at the Altar 14. For it is euident that our Lord sprang out of Iudah of which tribe Moses spake nothing concerning Priesthood 15. And it is yet farre more euident for that after the similitude of Melchisedech there ariseth another Priest 16. Who is made not after the Law of a carnall commandement but after the power of an endlesse life 17. For he testifyeth Thou art a Priest for euer after the order of Melchisedech 18. For there is verily a dis-anulling of the commandement going before for the weaknesse and vnprofitablenesse thereof 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh vnto God 20. And in as much as not without an oath hee was made Priest 21. For those Priests were made without an oath but this with an oath by him that said vnto him The Lord sware and will not repent Thou art a Priest for euer after the order of Melchisedeck 22. By so much was Iesus made a surety of a better Testament 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because he continueth euer hath an vnchangeable Priesthood 25. Wherefore he is able also to saue them to the vttermost-that come vnto God by him seeing he euer liueth to make inter cession for them 26. For such an high Priest became vs which is holy harmlesse vndefiled separate from sinners and made higher then the heauens 27. Who needeth not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples for this he did once when he offered up himselfe 28. For the Law maketh men high Priests which haue infirmitie but the word of the oath which was since the Law maketh the Sonne who is consecrated for euermore Q. HItherto of the Prophetical office of Christ what is his Priesthood A. That part of his mediatorship whereby he a Mat. 5. 17. fulfilled the Law and offered himselfe a b Rom. 3. 24. 1. Ioh. 2. 2. propitiatorie sacrifice to his Father and thereby fully satisfied the Iustice of God for the sinnes of the c Rom. 8. 33. Heb. 7. 24. 25. Elect. Q. How did he offer himselfe A. By submitting himselfe to manifold miseries especially a Mat. 20. 28. 26. 27. the shamefull and cursed death vpon the Crosse enduring chiefly vpon the same both in soule and body the wrath of God till hee had fully satisfied the iustice of his Father for our sinnes Q. In what place of Scripture is this office principally treated of A. Hebr. 7. 13. c. Q. What is the summe of this text A. The declaration of the Priesthood of Christ by comparing it with the Priesthood of Aaron Q. What are the parts of this declaration A. Two first what manner a one he ought to be that hath this office and secondly how he executeth it In both which he shewes the difference betweene his Priesthood and the Priesthood of Aaron Q. What manner of person ought he to be that is to haue this office A. The Apostle sheweth this by declaring certain qualities partly without him and partly within him Q. VVhat are the qualities without him A. First that
his maladie and yet notwithstanding is nourished so is it in such faithfull ones as doe not so sensibly feele the working of God in and by the Sacraments through the weaknesse of their faith And although wee cannot feele it immediately yet after by the fruits thereof we shall be able to discerne of our profiting thereby CHAP. 37. Of Baptisme The Sacraments in speciall are Baptisme wherein note the First the Description Parts Persons that are to receiue They that are of yeeres of discretion The children of the faithfull The Lords Supper Chap. 38. MATTH chap. 3. vers 5. 6. 5. Then went out to him Hierusalem and all Iudea and all the region round about Iordane 6. And were baptized of him in Iordane confessing their sinnes MATTH 28. 19. 19. Goe ye therefore and teach all nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Q. HOw many Sacraments are there A. To omit how many there were vnder the Law vnder the Gospell there are but two onely viz. Baptisme and the Lords Supper Q. How may that be proued A. First because we reade of no other Sacraments instituted by Christ in the new Testament a Mat. 3. 15. 21. 25. but onely these two Secondly these two doe sufficiently and fully seale vnto vs b 1. Cor. 12. 13. 10. 1. 2. 3. 1. Tim. 6. 8. Gal. 3. 27. 1. Cor. 10. 16. the couenant of grace and all the benefits that God offereth therein as our regeneration and ingrafting into Christ and of our growth and continuance in him Thirdly vnder the Law when the number of Sacraments might haue been of more vse there were but two fixed and ordinarie Sacraments viz. Circumcision and the Passeouer vnto which Baptisme and the Lords Supper doe answere And those other Sacraments of the old Testament which were temporarie and extraordinarie haue also a correspondence with these for a Gen. 7. 6. the passing the floud b Exod. 14. 22. through the red sea and the c Exod. 13 21. staying vnder the cloud were but a kind of Baptisme And Manna d Exod. 16. 14. 15. from heauen and water e Ioh. 6. 31. Exod. 17. 6. 1. Cor. 19. 1. 2. 3. out of the Rocke were but answerable to the Supper of the Lord. Fourthly Christ hath giuen precepts to his Ministers for the a Mat. 28. 19. 1. Cor. 11. 23. administring of these and hath not appointed the administration of any other Neither did Christ himselfe partake of any other therefore those fiue other of the Church of Romes addition viz. Matrimony Orders Penance Confirmation and extreame Vnction the three first whereof though they bee diuine ordinances yet are not of the nature and number of Sacraments and the two latter are meerly coyned by the Papists as they are vsed by them Q. What is Baptisme A. It is the first Sacrament of the Gospell wherein Tit. 3. 5. Gal. 3. 17. Mat. 28. 19. by the washing or sprinkling of our bodies with water into the name of the Father Son and holy Ghost our regeneration or new birth or our entrance and ingrafting into Christ into the body of Christ which is his Church is represented and sealed vnto vs. Q. Why call you it the first Sacrament A. Because our Sauiour Christ requireth of his Matth. 28. Exod. 12. 48. Disciples in that commission which he gaue them to teach all nations that after they haue taught men to beleeue they should bee baptized and thereby as it were be enrolled amongst those of the houshold of God or entred into the number of the Citizens and burgesses of the heauenly Ierusalem Secondly to note an abuse of the ancient Church who vpon an erroneous conceit that those which fell after Baptisme could not repent and so bee saued deferred Baptisme till the houre of their death Thirdly to note that it ought to be administred but once onely at our first admittance into the visible Church of Christ For first it is said the Church continued Act. 2. 42. in prayer and breaking of bread not in baptizing Secondly it is a pledge of our new birth now as a man being borne once hath no need to be borne againe so hee that is once baptized needs not to bee baptized any more and although in the Epistle to the Hebrewes mention bee made of the doctrine of Baptismes yet thereby is not meant that Christians were then taught to be often baptized but that they were to acknowledge and seeke for a double Baptisme the one outward of water the other inward of the spirit both which the faithfull receiue at one and the same time Q. Why is it required that we be baptized into the name Mat. 28. 19. of the Father the Sonne and the holy Ghost A. Because by Baptisme wee are consecrated to Mat. 28. 19. Act. 11. 26. Gen. 48. 16. Esa 4. 1. God to beare his name as a wife beareth the name of her husband or as a child beareth the name of his father Q. Is it necessarie that we that are baptized should bee ingrafted into Christ A. Yea for being naturally after the fall cut off from God wee must needs bee ingrafted into him againe as new plants if we looke to liue by him euerlastingly Q. What force hath Baptisme in this ingrafting A. It is a seale and a pledge of it and not that by which the ingrafting or incorporation it selfe is effected considering that wee are baptized in the right onely of being members of Christ before Besides ordinarily such of Gods elect as are baptized at yeeres Mat. 3. 6. Act. 8. 36. 37. 38. of discretion are so farre as man can iudge actually ingrafted into Christ before they receiue this Sacrament and such of them as are baptized in their infancie liuing till they come to yeeres of discretion are ordinarily ingrafted into Christ afterwards by the spirit through faith gotten by the hearing of Gods word Q. What fruit ariseth from this ingrafting into Christ A. A new birth of which also this Sacrament is a seale and pledge and wherof we being once partakers can neuer be depriued Ioh. 3. 5. Q. VVhat are the outward signes in Baptisme A. Water and the washing or couering with water the partie baptized Q. VVhat doth the water signifie and represent A. The spirit and the blood of Christ applied by the spirit in the worke of our Regeneration Q. VVhat doth the washing or couering with water signifie A. Our Regeneration and putting on of Christ the couering of our sinnes through the imputation of Gal. 3. 27. Christs death our Righteousnesse by Christs obedience Rom. 6. 3. 4. Coloss 2 12. 1. Cor. 10. 2. in the fulfilling of the Law The buriall of the old Adam with our Sauiour Christ and as after the water is applied to the body and it taken out of it the body appeareth white and cleane and as it were raised againe from the dead so Gods
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
Prou. 30. 8. Heb. 13. 5. for a moneth or yeere c. which is to teach vs to restraine our care that it reach not too farre but that it rest in Gods prouidence and present blessing and therefore that we be not couetous Q. Is it not lawfull to prouide for children and family A. Yes verily a Gen. 41. 34. 35 Act. 11. 28. 29. 2. Cor. 12. 14. not onely lawfull but also needfull but heere our affections are onely forbidden to passe measure as b Mat. 6. 34. to haue a distracted and troubling care seeing the vexation of the day is enough for it selfe but c Psal 37. 5. Prou. 16. 3. to commit our waies vnto the Lord and to roll our matters vpon him who will bring them to passe Q. Why is the bread called ours seeing that God must giue it A. To teach vs that we must come vnto it by our Gen. 2. 15. 3. 19. Psal 128. 2. 1. Thes 4. 11. 2. Thes 3. 8. 9. 10. owne labour in which respect he that will not labour should not eate Q. Why is it called Daily bread A. This word in the Euangelists and in the originall language of the Scripture is a Mat. 6. 11. Luk. 11. 3. the bread fit for me agreeable to my condition which is an especiall lesson for all estates and callings to keepe them within the bounds not onely of necessity but of b Psal 104. 15. Joh. 12. 3. Christianity c Prou. 30. 8. 1. Tim. 6. 8. Rom. 13. 14. Jam. 4. 3. and sober delight and not to aske them to the fulfilling of their fleshly desires CHAP. 48. Of the fifth Petition The things that cōcerne our spirituall life Petition 5. wherein we pray for Iustification consisting in Forgiuenesse of sinne Imputation of Christs righteousnesse Petition 6. for sanctification Chap. 52. MAT. 6. 12. And forgiue vs our debts as we forgiue our debtors Q. THus much of that Petition which concerneth our bodily life those other which concerne our spirituall life follow viz. the fifth and sixth what is the fifth Petition A. Forgiue vs our debts as wee forgiue our debtors Q. What are the parts thereof A. The petition it selfe and a reason to inforce it Q. What is the summe of that which we desire in the petition A. First the forgiuenesse of our sins which is the first part of our Iustification The necessity whereof is set forth heere by a contracted comparison drawne from such debtors as are not able to pay their creditors wherein our sinnes are compared to such debts as we are not able by any meanes to make satisfaction for and for which we are to looke for extremity of punishment in the Iustice of God if it please not him to forgiue the same Q. What doe we then more specially pray for herein A. First that wee may haue a true knowledge and feeling of our sinnes both originall and actuall Secondly that a Psal 51. 3. we make an humble and franke confession of them and of our inability to make any the least satisfaction for them Q What vse is there of the confession of our sinnes A. Great for that we haue naturally a senslesnes Psal 36. 2. Eccles 4. 17. 1. Sam. 15. 20. Psal 51. 3. Act. 22. 4. 1. Tim. ◠15. Psal 32 3. 4. Prou. 28 13. 1 Iohn 1. 8. 9. Iohn 7. 20. 1. Sam. 2. 19. Psalm 19. 12. of sinne or else being conuinced thereof wee are readie to lessen it and make it light The contrary whereof appeareth in the children of God Q. How can a man confesse his sinnes being not known and without number A. Those that are knowne wee must expresly confesse and the other that are vnknowne and cannot be reckoned generally Q. How appeareth it that we are not able to make satisfaction A. First because by the Law as by an obligation Deut. 27 26. Galath 3. 10. euery one is bound to keepe it wholly and continually so that the breach thereof euen once and in the least point maketh vs presently debtors and there is no man that can either auoid the breach of it or when he hath broken it make amends vnto God for it considering that whatsoeuer hee doth after the breach is Esay 64. 6. Luk. 17. 19. both imperfectly done and if it were perfect yet it is due by obligation of the law and therefore cannot go for paiment no more then a man can pay one debt with another considering also that the due recompence of the least breach is euerlasting death of body and soule so that our estate heerein is like his that oweth ten thousand Talents and is not able to pay one farthing Q. But are wee not able to satisfie some part of it as a man in great debt is sometimes able to make some satisfaction especially if he haue day giuen him A. No and therefore we are compared to a child Ezech. 16. 4. 5. new borne not able to helpe himselfe and to captiues close shut vp in prison fetters kept by a strong Luk. 4. 18. Luk. 11. 21. one so that there is as small likelihood of our deliuerance out of the power of Satan as that a poore lambe should deliuer it selfe from the gripes and pawes of a lion Q. What else doe we pray for then in this Petition A. That wee may bee freed from them by such meanes as God hath ordained and will stand with his wisedome and Iustice and therefore wee are taught being pressed with the burthen of our sinnes to flee Mat. 11. 28. Psal 25. 11. 18. 51. 1. Neh. 13. 22. vnto the mercy of God and to entreat him for the forgiuenesse of our debt euen the cancelling of our obligation that in law it bee not auaileable against vs in which respect the preaching of the Gospell is compared Luk. 4. 19. to the yeere of Iubilee when no man might demand his debt of his brother Also that wee may obtaine this at Gods hands by the onely blood and sufferings of Christ as the onely ransome for sinne and not fancie with the Papists that we are freed from our Mat. 26. 28. Act. 5. 31. 10. 43. 13. 38. 1. Iohn 1. 7. 1. 2. Ephes 1. 7. originall sinne by Baptisme and that wee may make some part of satisfaction for our actuall sinnes by whipping and scourging our selues c. which is abominable superstition Q. Doe we here pray for the forgiuenesse of the sinnes of this day as before for the bread of this day A. Not onely for them but also for all that euer we Psal 25. 7. haue done at al times before to the end that we might-be the further confirmed in the assurance of the remission of all our sinnes Q. What further doe we pray for in this petition A. For the imputation of righteousnesse which is the second part of our iustification for as Christ hath taken away our sinnes by suffering so he hath also clothed
vs with his righteousnesse by fulfilling of the Law for vs. For as in the former petition by bread was vnderstood all necessities belonging to this bodily Dan. 9. 24. Zach. 3. 4. 5. 1. Cor. 1. 30. Reuel 19. 8. life so in this vnder the first part of iustification is comprehended the other part also by the like figure of speech Q. What need was there of this A. Because we cannot appeare naked before God for as it is not enough for a beggar to come before a King to want his ragges vnlesse he haue conuenient Gen 41. 14. 42. apparell and ornaments so for vs it is not enough to haue our filthinesse done away vnlesse we be clothed with conuenient righteousnesse Q. What else doe we pray for here A. We pray for the spirit of prayer whereby with Zach. 12. 10. Mark 9. 24. griefe and sorrow for our sinnes wee may craue pardon for our sinnes and encrease of faith Q. So much of the petition how is the reason drawne A. From the lesse to the more thus if we wretched sinners vpon earth can forgiue others how much more will the gracious God of heauen forgiue vs if Matth. 7. 11. we hauing but a drop of mercy can forgiue others much more will God who is a sea full of grace especially when wee by forgiuing sometimes suffer losse whereas God by forgiuing vs looseth nothing Q. To what vse serueth this reason A. It serueth not onely to moue the Lord to forgiue Mat. 5. 7. 6. 14. Mark 11. 25. 1. Iohn 2. 10. our sinnes but to be a note also to certifie vs whether or no our sinnes are forgiuen vnto vs. Q. Doth not God onely forgiue sinne how then can wee forgiue sinne A. We forgiue not sinne so farre forth as it is committed against God but only as it bringeth griefe and hurt vnto vs. Q. Doth this reason tie God to forgiue vs A. No otherwise then by his gracious and free promise Mat. 18. 24. 28. for it is a necessarie consequent and fruit of the other and not a cause considering the inequality betweene our debt vnto God and mens debts vnto vs. Q. VVherein standeth the inequality A. First in the number of our debts to God being compared to ten thousand mens debts to vs to one hundred Secondly in the waight our debts to God being compared to talents and those to men being compared to pence Q. How ariseth this great inequality in the waight A. From the great inequality betweene God and man for if to strike a King bee much more hainous then to wound or kill a poore subiect what is it then to offend God who is infinitely greater then all the Kings of the earth Q. What is to be gathered of this A. That as this is a testimonie to our hearts that if Mat. 6. 15. Esay 1. 15. Mat. 5. 23. 24. 1. Tim. 2. 8. we can heartily forgiue others God will forgiue vs so on the other side if wee can shew no fauour to others we may looke for none at the hands of God and therefore to pray without forgiuing such as haue offended vs were not onely a meere babling but also a procuring of Gods wrath more heauily against vs. Q. What learne you from hence A. The hypocrisie of many which assuring themselues in great confidence of the forgiuenesse of their sinnes yet cannot finde in their hearts to forgiue others Q. Are we hereby bound to forgiue all our debts A. No verily we may both demand our debts Exod. 22. 9. and if there be no other remedie goe to law if it be in a simple desire of Iustice yet so that if our debtors bee not able to pay wee are bound in dutie to forgiue Esay 58. 3. Deut. 22. 27. 24. 12. 13. Job 24. 3. 9. them or at least to haue a conscionable regard of their inability Q. What further learne we by this reason A. That as our forgiuenesse is nothing vnlesse the danger of imprisonment be taken away which vnability of paying the debt doth draw with it so it auaileth Psal 32. 5. Gal. 3. 13. Ephes 2. 16. vs nothing to haue our sins forgiuen vs of God vnlesse the punishment also be forgiuen Q. What followeth of this A. The erroneous conceits of the Papists that teach that the sinne and guilt of our sinnes is taken away by Christ but that wee must satisfie for the punishment of them wherein they make God like vnto those who will seeme to forgiue and yet keepe a secret grudge in their hearts watching all occasions and aduantages for reuenge such as say they will forgiue but not forget CHAP. 49. Of the last Petition In the second petition belonging to the life to come we pray Not to be led into tentatiō To be deliuered from euil Inward Outward MATTH 6. 13. Leade vs not into tentation but deliuer vs from euill Q. SO much of the first petition concerning our spirituall life for iustification the second followeth for sanctification which is the sixth and last in number what is it A. Leade vs not into tentation but deliuer vs from euill c. Q. What is meant here by the word tentation A. First all things whatsoeuer whereby a man is Deut. 8. 21. Luk. 8. 13. Prou. 27. 21. 2. Chron. 32. 31. Deut. 13. 3. 1. Cor. 11. 19. Matth. 4. 1. 1. Cor. 7. 5. Gal. 6. 1. 1. Thess 3. 5. Iam. 1. 13. 14. tried and occasion giuen to him to know and bewray what is in his heart as prosperity affliction c. Secondly all prouocations and persuasions whereby a man is stirred vp and moued to sinne Q. Doe we then here pray against all afflictions and such like tentations of the first kind A. No because God seeth them good and profitable for vs in which regard they are pronounced blessed which fall into diuers tentations and therfore ought we not to pray simply and without exception not to be tempted by them but to bee deliuered from them so far forth as through the corruptiō of our natures Psal 119. 71. Jam. 1. 2. 12. they shall be occasions of sinne vnto vs. Q. What then doe we pray for in this petition A. That wee bee not giuen ouer to the power of any tentation so as it should ouercome vs draw vs 1. Tim. 6. 9. Luk. 22. 32. Iohn 17. 15. 1. Cor. 10. 13. Ephes 6. 13. Psal 119. 79. 141. 5. to sinne against God but that we may haue a good issue and scape from the danger of it and that we may haue all such means granted to vs as may further vs in holinesse as good company good counsell and the like Q. Why are afflictions called tentations A. Because by them God trieth our obedience Deut. 8. 2. thereby to make knowne our faith and also our patience both towards our selues and others and whether we will follow him or not and therefore we may be assured that so often as
notwithstanding more then 1600. yeeres are past since that promise came out A. The shortnesse of the time must not bee measured 2 Pet. 3. 8. by our estimation because wee are of small endurance here in this world but it must bee measured by the iudgement of God with whom a thousand yeers are but as one day Q. Howbeit it seemeth that hee should hasten that day more then hee doth for the aduantage of those that bee his considering that they are euill handled here in the world A. There are two causes of this delay one that all that is prophecied especially in the booke of Reuelation may be fulfilled the other that none of the elect should perish so that it is for the aduantage of those who are his that their Lord maketh no more hast which ought to make vs patiently to wait for his comming Q. Is there yet any further reason for the confutation of that godlesse opinion A. Yea for in that our Sauiour Christ hath declared that his comming should bee sudden as the thiefe in Mat. 24. 42. 44. the night that errour is confuted for it would not bee so if things should decay by little and little CHAP. 54. Of the day of Iudgement in speciall and of Antichrist Touching the day of Iudgement in speciall note the Tokens of the same Remote that is the Apostasie vnder Antichrist where of the Head Members Nearer Iudgement it selfe 2. THES chap. 2. vers 3. to the 13. 3. Let no man deceiue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition 4. Who opposeth and exalteth himselfe aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himselfe that he is God 5. Remember ye not that when I was yet with you I told you these things 6. And now ye know what withholdeth that hee might bee reuealed in his time 7. For the mysterie of iniquitie doth already worke only he who now letteth will let vntill he be taken out of the way 8. And then shall that wicked be reuealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his comming 9. Euen him whose comming is after the working of Satan with all power and signes and lying wonders 10. And with all deceiueablenesse of vnrighteousnesse in them that perish because they receiued not the loue of the truth that they might be saued 11. And for this cause God shall send them strong delusions that they should beleeue a lie 12. That they all might bee damned who beleeued not the truth but had pleasure in vnrighteousnesse 13. But we are bound to giue thankes alway to God for you brethren beloued in the Lord because God hath from the beginning chosen you to saluation through sanctification of the spirit and beleefe of the truth Q. VVHat haue we to consider in this Iudgement more specially A. First the tokens going before secondly the Iudgement it selfe Q. What are the tokens going before it A. They are either further off or nearer vnto it Q. What are the tokens further off A. A generall Apostasie vnder the Antichrist of 1. Tim. 4. 1. Rome as the Apostle teacheth 2. Thessal 2. 3-13 Q. VVhat was the occasion of this doctrine of the Apostle A. It may seeme some of the Thessalonians misconstrued these words in his former Epistle viz. That we which liue and remaine at the Lords comming shall not preuent them that are dead as if the Thessalonians to whom Paul wrote should liue till then which bred this errour among them that the day of Iudgement was at hand and this in his second Epistle hee confuteth by putting them in mind that first there must bee a generall Apostasie or falling away from the truth of the Gospell Q. VVas it not a tolerable errour considering that therby they might be stirred vp vnto greater care and watchfulnesse A. No for God will haue iust things done iustly and no truth can bee well builded vpon falshood Besides this a subtill practice of Satan appeareth in it that when they had long looked for the day and saw no alteration of things nor other appearance of it they might fall into a flat vnbeleefe that no such thing should come to passe at all Q. Is it meant that the whole Church shall fall from Christ A. No for it is impossible that a perfect head should be without a body at any time Q. Why is it then called generall A. Because the Gospell hauing been vniuersally preached throughout the world both whole nations did fall from it and the most part also euen of those nations that kept the profession of it howbeit still there remained a Church although the estate thereof was not publikely knowne to the world Q. VVhat are the parts of this Apostasie A. The head and members the head of this Apostasie is Antichrist the members his subiects and vassals for as Christ is the head of the true Church which is his body so is Antichrist the head of those which shall fall away and they his body Q. Who is this Antichrist and his body A. The Pope and the Church of Rome vnder him as by the Apostles description following doth euidently appeare Q. Then this Apostasie is as large and generall as Poperie But how is it likely that the Lord should suffer so many nations as liued vnder Poperie and that so long to fall away A. Why not and that most iustly for if the whole body of the Gentiles were reiected when the Church was onely in Iurie for some fourteene hundred yeers and seeing euen of the Iewes ten tribes were reiected and of the remainder but a few were of the Church with great reason hath the Lord reiected those nations and people for so many ages seeing they reiected Gods grace in falling away from the Gospell which the Lord most graciously reuealed vnto them passing by their fathers that were before them Q. How is this Antichristian head described vnto vs A. First he is described what he is towards others and then what he is in himselfe Q. What is he towards others A. That is declared by two speciall titles of the man of sinne and sonne of perdition declaring hereby not so much his owne sinne and perdition which is exceeding great as of those that receiue his marke whom he causeth to sinne and consequently to fall into perdition as Ieroboam who is often branded with the marke of causing Israel to sinne and hee is so much more detestable then he by how much both his Idolatry is more execrable and hath drawne more Kingdomes after him then Ieroboam did Tribes Q. In what respect is hee called the man of sinne A. In that he causeth many to sinne and this the Pope doth in a high degree iustifying sinne not by ouersight but by lawes aduisedly made not only commanding some
considered A. That of man and Angels called Predestination Q. VVhat is Predestination A. It is the decree of God g 1. Thess 5. 9. Rom. 9. 22. 23. 1. Pet. 2. 8. Mat. 25. 41. touching the euerlasting estate of men and Angels Q. VVhat are the parts of Predestination A. Election and reprobation Q. VVhat is Election A. It is the h Ephes 1. 5. 6. Rom. 9. 22. 23. eternall predestination of certaine men and Angels to eternall life to the praise of his glorious grace Q. VVhat is Reprobation A. It is the i 1. Thess 5. 9. eternall predestination of certaine men and Angels to eternall destruction k Of the contrary end of election to the praise of his glorious iustice So much of the Decree Q. VVhat is the execution A. It is an l Ephes 1. 11. Act. 4. 28. action of God effectually working all things he hath decreed Q. VVhat are the parts thereof A. a Psal 33. 9. 10. 11. 146. 67. Creation and prouidence Q. VVhat is Creation A. It is the execution of Gods decree of b Gen. 1. 7. Heb. 11. 3. making all things that are made of nothing very good Q. VVhat is prouidence A. It is the c Eph. 1. 11. Rom. 11. 36. Psal 139. 2. 3. Coloss 3. 11. execution of Gods decree in the effectuall disposing of all things to their proper end wherof that prouidence that is of d Mat. 6. 26. 8. 10. 29. 30. 31. men and e Ezech. 11. 4. 5. 6. Angels is chiefe Q. VVhat doe you consider especially in that part of prouidence A. The fall of both f Gen. 3. 1. 23. 4. and repaire g Gen. 3. 15. of man Q. VVhich of them fell first A. The h Iude 6. Iob. 4. 18. Angels which were also i Iohn 8. 44. an instrumentall cause of mans fall Q. VVhat was their fall A. The k Iude 6. Iohn 8. 44. 2. Pet. 2. 4. departing from their estate which God had set them in Q. VVherein consisteth that their departure A. In forsaking their l Iob 4. 18. innocency and m 2. Pet. 2. 4. committing of sinne which caused Gods n Lam. 3. 39. Esay 64. 5. 6. anger against them Q. VVhat is sinne A. It is the o 1. Iohn 3. 4. transgression of Gods Law Q. VVhat was the first sinne of man a Gen. 2. 16. 17. 36. 7. A. The eating of the fruit that was forbidden from whence also doe come other sinnes originall and actuall Q. What is due to these sinnes Guilt and Punishment b Rom. 2. 15. c Rom. 5. 12. Q. What is the guilt of sinne A. The d Rom. 3. 19. desert of sinne whereby we are subiect to Gods wrath e Gen. 2. 17. John 5. 24. 28. 29. 3. 18. 19. Q. What is the punishment of sinne A. Euerlasting death begun heere and to bee accomplished in the life to come Q. What is that which God hath ordained for the repaire of man A. His a Iohn 5. 25. 6. 68. word Q. What is his word A. It is a doctrine of sauing b Ioh. 5. 25. 29. 2. Tim. 3. 11. 16. 17. mens soules written by diuine inspiration Q. How is this word made profitable to vs A. By the c Rom. 10. 14. Luk. 1. 3. 4. The practice of all the Apostles who neuer wrote but to the Churches and such as already beleeue preaching and publishing of it to the begetting and confirming of faith Q. Will not the knowledge of the wisedome power and goodnesse of God in the creation and gouernment of the heauen and earth with the things that are in them be a sufficient meanes to recouer our lost estate A. No. It d Rom. 1. 19. 20. 21. serueth rather for further condemnation without the word as e 1. Cor. 1. 21. 2â— by and with the word it is a good helpe Q. What are the parts of the word A. The f Rom. 10. 5. 6. Gal. 3. 11. 12. Law and gratious promise otherwise called the Couenant of workes and the Couenant of grace which from the comming of Christ is called the Gospell Q. What doth the Law containing the Couenant of workes enioyne vs A. All g Leuit. 18. 5. such duties as were required of Adam in his innocencie and all h Deut. 27. 26. such as are required since by reason of his fall with reward of life euerlasting to the doers of them and curses to him that doth them not Q. Is any man able to doe them all A. No a Gal. 3. 22. Rom. 8. 3. not in the least b Philip. 3. 9. Titus 3. 5. Esay 64. 6. point Q. What then auaileth the Law to vs A. Very much first to shew vs our sinnes and punishment thereof thereby to driue vs to Christ and secondly to teach vs how to d Mat. 5. 17. Luk. 1. 6. Deut. 66. walke when we are c Gal. 3. 24. Rom. 3. 20. 77. come to him Q. What is the summe of the Law A. e Mat. 22. 37. 38. 39. Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy mind this is the first and great Commandement and the second is like to this Thou shalt loue thy neighbour as thy selfe c. Q. What are the parts of the Law A. f Deut. 10. 1. 2. The first and the second table Q. VVhat Commandements are in the first table A. The first foure g Exod. 20. 1. 2. 3. c. Deut. 5. 4. 6. c. which containe our duties towards God Q. What is common to these foure A. That euery one of them hath his seuerall reason annexed which in the first Commandement goeth before and in the other three it commeth after Q. What is the first Commandement A. I am the Lord thy God which brought thee out of the land of Egypt c. Q. What is the summe of this Commandement A. The inward worship of God Q. What is the second Commandement A. Thou shalt not make to thy selfe any grauen image c. Q. What is the summe of this Commandement A. The outward worship of God not according to the tradition of men but according to the will of God reuealed in the Scripture Q. What is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine Q. What is the summe of this Commandement A. A holy vse of the titles workes and actions of God Q. What is the fourth Commandement A. Remember the Sabbath day to sanctifie it Q. What is the summe of this Commandement A. To set our selues apart to Gods worship at such times as are here commanded So much of the first Table Q. How many are the Commandements of the second table A. Six containing our duties towards our neighbour Q. What is the summe of the Commandements of the second table A. Whatsoeuer you would that men should doe
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.