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
those duties vndone which the godly did And although the good workes of the godly were not the causes of saluation yet these euill workes are the very next cause of damnation Q. How can that be A. Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death Q. What is to be considered in their answere A. Their exceeding blindnesse whiles they liued here in that they neuer considered that in reiecting the poore they reiected Christ CHAP. 57. Of the execution of Gods Iudgement Herein note the Eternall death and miserie of the wicked Perfect blessednes of the godly Common to all Freedome from all euill Fruition of all good Speciall MATTH chap. 25. vers 46. And these shall goe away into euerlasting punishment but the righteous into life eternall DAN chap. 12. vers 2. 3. 2. And many of them that sleepe in the dust of the earth shal awake some to euerlasting life and some to shame and euerlasting contempt 3. And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer Q. HItherto of the sentence of the Iudge the execution of it followeth what is the order thereof A. Contrary to the order of the sentences for it shall begin at the wicked And this is agreeable to the Deut. 25. order of iustice which the Lord appointeth in the Law that the malefactors should bee executed in the eye of the Iudge Q. What then are the parts of this execution A. The eternall death and miserie of the wicked and the eternall life and perfect blessednesse of the godly Q. How shall the eternall death of the wicked be effected A. The Angell of God shall presently take and Mat. 13. 49. 50. 22. 13. binde them and cast them to hell Q. What shall their estate be in hell A. They shal for euer be separated from the blessed presence of God they shal bee shut vp into vtter darknes where shal be nothing but horror and confusion Esay 66. 44. Apoc. 22. 8. Mat. 9. 22. weeping and wailing gnashing of teeth and haue their portion with the diuell and his angels in a lake burning vnquenchably of fire and brimstone Q. What is the blessednesse of the godly A. That is set forth by the Prophet Dan. 12. 2. 3. where is also touched the shame and confusion that shall befall the wicked Q. VVhat is the scope of this place A. The scope of the Prophet is to hold the faithful afflicted in a constant course of duty and obedience to the Lord by consideration of the rich reward of the godly and fearfull punishment of the wicked at the second and glorious comming of Christ Q. It seemeth by the word many that all shall not rise A. There seemeth indeed to bee some aduantage giuen to the Iewes who imagine that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting Q. How then is this to be taken A. It is taken seuerally by it selfe as one whole which is diuided into his parts As if hee should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15. 19. he saith that many are dead by the sinne of Adam and yet in the eighteenth verse he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam likewise in the eighteenth verse it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as wee were all naturally with Adam yet in the 15. and 19. verses those that he called all he tearmeth many Although if he speake of the wicked by themselues and of the godly by themselues it may bee truly said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. 51. Q. VVhat doe you consider in this text A. The perfect happinesse of the good Q. VVhat doth this text teach concerning the same A. Two things the first of the happinesse which is common to all the good in the second verse and the other of the speciall happinesse that some shall haue aboue their fellowes in the third Q. From whence commeth this happinesse both common and speciall A. From our communication and participation Reu. 21. 3. with God in Christ which is set forth by this that God will dwell with vs we with him by a similitude of eating and drinking with him and eating of Reu. 3. 20. Mat. 26. 29. Reuel 2. 7. 17. Reuel 3. 5. 2. 26. 27. the tree of life and of the hidden Manna glorious clothes of rule and dominion Q. VVherein standeth the happinesse common to all A. Partly in freedome from all euill and partly in the enioying of the fulnesse of that which is good Q. How is the first set forth A. He shall wipe away all teares there shall bee no Reuel 21. 4. 22. 3. 5. more death no sicknesse no sorrow no crying no labour no darknesse no not so much as the danger or Reuel 21. 25. perill or feare of any euill the gates shall not be shut and therefore in their minds and soules they shall bee free from all those affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like Q. How is the enioying of good things laid forth A. Wee may consider it either by that which is without or else that within vs. Q. How consider you that which is without A. The place which they shall bee in for the pleasant Psal 15. 1. Reuel 21. 10. situation likened to a high hill as that which is aboue the starres for the delicacie of it compared to Paradise called for the certainty and worth therof an inheritance and crowne immortall incorruptible vndefiled 1. Pet. 1. 4. Reuel 22. and that which withereth not and the glory of it is described at large Q. How else A. By the companie we shall haue and fellowship Heb. 12. 22. 23 24. 2. Thess 2. 1. Mark 9. 5. 6. with the Saints and Angels in which respect eternall life is set forth partly by being with Abraham Isaac and Iacob and the Apostle adiureth vs by the great assemblie And we see what delight the Apostles took to see Moses and Elias so as they would faine haue had them tarried with them although through their infirmitie they were afraid of the sight of them how much more then shall the ioy bee when wee shall behold their glory without all feare and
the worke of God in making him is set forth by a similitude of the Potter which of the clay maketh his pots Rom. 9. 21. Q. VVhat learne you from hence A. That seeing it pleased God to make mans body Gen. 18. 27. Ier. 22. 29. more principally of the basest Element that therby hee would giue man to vnderstand of what base matter his body was framed that so hee might haue occasion to bee lowly and humble in his owne sight according as the Scripture it selfe directeth vs to this instruction Q. VVhat else learne you A. The absolute authority that God hath ouer man Rom. 9. 21. as the Potter hath ouer his pots and much more Q. How was the soule made A. His soule was made a spirituall substance which Gen. 2. 7. Mal. 2. 15. God breathed into that frame of the earth to giue it a life and such a life as had the excellency before spoken of Q. VVhy is it said that God breathed into his face the breath of life A. Because hee made it immediately not of any of the Elements as he did all other creatures that being a thing free from composition it might be immortall and free from the corruption decay and death that all earthly creatures are subiect vnto And therefore as it had life in it selfe when it was ioyned to the body so it retaineth life when it is separated from the body Q. Hitherto of the Creation of the Man now followeth the Creation of the woman How doth God say It is not good for man to be alone A. When hee saith It is not good for man that hee should be alone he meaneth that it is not conuenient and comfortable Q. VVhat is meant by these words as before him vers 18. A. That shee should bee like vnto him and of the same forme for the perfection of nature and gifts inward and outward Q. VVhat is the end why she was made A. To be a helpe vnto man Q. Wherein A. In the things of this life and of the life to come Q. How in the things of this life A. By continuall society 1. Pet. 3. 7. and for the procreation of children Gen. 1. 28. Q. How for the life to come A. Shee is to bee a companion with him in the seruice of God 1. Pet. 3. 7. And a remedie to him against sinne though this latter was not from the beginning but since the fall 1. Cor. 7. 2. Q. VVhat reason is brought to proue that God was to make a woman for a helpe vnto man A. Because as in euery other kind the male had his female to helpe him so it was most conuenient for Adam to haue a helpe of his owne nature for the propagation of mankind Q. What learne you from thence that the Lord would haue Adam see and consider that in euery other kind of creature there was male and female so raising in him a desire to haue a helper also in his kind and nature A. To teach vs that ere we enter into marriage we should haue feeling of our owne infirmity and neede of a wife whereby that benefit may become more sweet and we more thankfull vnto God Q. VVhat else A. That it is a peruerse thing to loue any creature so well as mankind against those men that make more of their horses and hounds then of their wiues and against those women which make more of a monkey or of a parot or of a spaniell then of their husbands Q. VVhat note you of that that when Adam was asleep his wife was made A. That the Lord is the giuer of the wife And that Prou. 19. 14. besides our prayers to God for one and other dutifull meanes the care is to be laid vpon the Lord and vpon our parents which vnder God are to direct vs therin Q. VVhy did the Lord make the woman of the man A. To note the neare coniunction that should bee Ephes 5. 28. 29. 1. Cor. 11. 8. 9. 1. Tim. 2. 13. betweene them and also the preheminence of the man aboue the woman as the Apostle obserueth hereupon Q. Wherefore doth God bring the woman A. To note that how fit soeuer a woman be yet shee should not bee receiued to wife vntill God giue her and when he giueth her by the ordinance he hath appointed that then he should receiue her Q. What learne you of that that Adam gaue her a name A. Her subiection to man Q. Whereof dependeth this that a man shall leaue father and mother and cleaue to his wife A. Of this that she was flesh of his flesh and bone of his bone and that God did giue her vnto man and he accepted her CHAP. 8. Of Gods Gouernment in generall Hitherto of the Creation Chap. 5. 6. the Gouernment followeth which is Generally in all 1 Small Great 2 Necessarie Casuall 3 Good Euill Speciall in Angels and men ROM chap. 11. vers 36. For of him and through him and to him are all things to whom be glory for euer Amen Q. THus much of the Creation being the first part of the execution of Gods Decree now followeth the Gouern ment for which consider Rom. 11. 36. Is then the gouernment of God as vniuersall as the Creation A. It is so for it is not with God in the gouernment of the world as it is with him that maketh a ship or buildeth a house which when he hath made he leaueth another to gouerne and inhabite for God gouerneth whatsoeuer he hath made Q. How may gouernment be defined from this place A. It is the execution of Gods eternall Decree of Zach. 4. 10. all creatures whereby he gouerneth them with al that Prou. 15. 3. Ierem. 23. 23. belongeth vnto them directly to their proper ends Q. Hath God then a hand in gouerning the smallest matters A. Yes euen the small as well as the great for not Mat. 10. 29. 30. one sparrow whereof two are sold for a farthing falleth without the prouidence of our heauenly Father not so much as a haire of our head no it may be truly said not the bristle of a swine falleth without the prouidence of God Q. But is it not a thing vnworthie of Gods infinite Maiesty to haue a hand in small matters as for a King to looke to the smallest matters of his household A. Nothing at all no more then it is a disgrace for the Sunne to shine in the fowlest places Q. How is that to bee vnderstood then that the Apostle saith 1. Cor. 9. 9. Hath God care for oxen A. It is spoken only by way of comparison hauing regard to the great care he hath of men for in respect he cōmanded that they should not muzzle the mouth of the oxe that did tread out the corne by the care he hath of oxen hee would shew that his care is much more for men especially for the Ministers of his Gospell Q. But it seemeth God hath no gouernment in things that come
vse or when rewards are giuen or taken to corrupt Iudgement or when men become false coiners of money washers or clippers or the like Q. Hitherto of the Commandement what speciall matter doe you learne from hence A. The grosse errour of the Anabaptists that hold communitie of goods Q. Are there any speciall iudgements that follow the breache of this Commandement A. Yea first euill gotten goods are vsually soone and ill spent as experience teacheth and the common Prou. 20. 21. prouerbe Of euill gotten goods there is rarely a third heire also the Scripture saith He that spoileth shall himselfe bee spoyled either himselfe while hee liueth or his Esay 33. Iob. 20. 15. 10 18. Deut. 25. 15. posterity after his death Secondly pouerty often followeth Thirdly Shortnesse of life for as to those that liue iustly long life is promised so to him that doth otherwise shortnesse of life is threatned CHAP. 24. Of the ninth Commandement Sins wherby our neighbours good name is hurt are Inward by Suspition Secret iudging and condemning Outward by Silence in refusing to speake when they should and listening Speech Giuen as when we speake a lie an vntruth Receiued as by hearing false tales EXOD. 20. 16. Thou shalt not beare false witnesse against thy neighbour Q. SO much of the Commandement concerning our neighbours goods VVhat is that which concerneth our neighbours good name A. The ninth Thou shalt not beare false witnesse against thy neighbour Q. What is the summe of it A. That we hurt not our neighbours good name but maintaine it and as occasion is giuen augment and encrease it Q. How is this Commandement broken A. Either inwardly or outwardly Q. How is it broken inwardly A. When a man hath an vngrounded suspition of 〈◊〉 4. 〈◊〉 7 15. 〈◊〉 â—8 4. 〈◊〉 1. 13. 〈◊〉 17. 28. his neighbour 2. When he doth also in his minde condemne him whether aliue or dead hauing no good warrant for it Q. Is all suspition and condemnation to be condemned A. No for it is not vnlawfull to suspect my neighbour of naughtinesse if I haue good ground of it nor to condemne him in that whereof he stands truly and euidently conuicted Q. What is contrary to this in obseruing whereof wee may the better keepe this Law A. Charitie and loue which is not suspitious but 1. Cor. 13. 5. expoundeth things in the best part where the presumptions are not strong to the contrary Contrary to Gen. 37. 31. 32. 33. which vngrounded suspition is the interpreting of doubtfull things in the best part yet wee are not to neglect such suspitions as haue ground as did Gedaliah Ier. 40. 14. 15. Q. What is the outward breach A. In words or deeds to draw an euill name vpon himselfe or his neighbour Q. What great matter is it if a mans good name be hurt as long as neither his person nor his gooas are touched A. Very great First because by meanes thereof those gifts that God hath bestowed vpon him or others are not so esteemed as is meet as they should be whereby glory is taken from God which is the author and giuer of them Secondly his endeauours and labours are not so profitable to men as otherwise they might be if his good name remained whole and Eccles 7. 3. vntouched Thirdly it is discomfortable to himselfe to haue an euill name as a good name is comfortable And therefore a man ought to labour to get a good Phil. 4. 8. name and when hee hath gotten it to keepe it and consequently to labour for righteousnes which preserueth a good name And that not in some parts of righteousnesse Prou. 10. 7. Mark 14. 9. Eccles 20. 1. onely but in all for that as one flie corrupteth the whole boxe of oyntment so one vice doth deface a mans estimation Q. How many waies is the outward breach hereof committed A. By silence or speech Q. How by silence A. When men either through wilfull ignorance Prou. 31. 8. 9. Gen. 40. 23. cannot or through malice or neglect of their neighbours good name will not speake the truth especially when it shall be called into question Q. How is it broken by speech A. Either by giuing forth speeches of our neighbour Psal 15. 3. or receiuing them Q. How in giuing them forth A. Either in speaking that which is false or that which is truth but not in sincerity Q. How in speaking that which is false A. First by a lie which is when a man speaketh Gen 18. 12. Act. 5. 3. contrary to his owne knowledge Or secondly by an vntruth which is when a man telleth that which is Gen. 31. 31. 32. false thinking that it is true Q. Of how many sorts is a lie or vntruth A. Either publike or priuate Q. What is a publike lie or vntruth A. When Iudges giue wrong iudgement When Prou. 17. 15. Act. 24. 1. 2. 1. King 21. 13. Prou. 19. 5. Eccles 8. 11. the Sergiants or Counsellors at Law defend bad causes either through want of skill or contrary to knowledge When men witnesse falsly in iudgement as also when true iudgment is giuen and execution commeth 1. King 21. 12. not accordingly Also when Ministers teach not sound doctrine or mis-apply it or when one denieth a truth before the Church or publike Officers therof Q. What is a priuate lie or vntruth A. When one man lieth or speaketh vntruth to or Prou. 12. 22. Coloss 3. 9. Reuel 22. 15. Psal 50. 1â—â—0 2. Coâ— â—â— 2â— Rom. 8 2. Thess 1. 3. Act. 15. 3. of another of which sort commonly are all backbiters slanderers whisperers c. which in conscience of the vntruth or lie they tell seeke corners heere will come in the lie in iest likewise the officious lie as it is called Contrary hereunto is a delight to report well of another and to reioyce at the good report that another shall giue of our neighbour Q. So much of the breach of this Commandement by speaking of false things What is it by speaking true things without sincerity Q. When the words are rehearsed and the sense Mat. 26. 60. 61. 1. Sam. 22. 9. 10. Psal 52. 1. 2. 3. 144. 8. Ephes 5. 4. 2. Tim. 2. 14. 16. 3. 2. Prou. 15. 23. 27. 14. 29. 5. Mat 11. 7-14 Heb. 3. 13. 1. Thess 5. 11. Leuit. 19. 17. peruerted also when the truth is spoken with intent to hurt our neighbour also by vaine and idle babling or proud boasting and vain-glorious words by flatterie debasing of our selues dissimulation equiuocation c. Likewise when things are spoken out of time or to them they belong not Contrary to all which abuses of the tongue is the vse of it in commending the good gifts of our neighbours to others and admonishing exhorting reprouing our neighbours as occasion requireth in time and season Q. So much of the breach of this Commandement in giuing forth ill
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
al one with his power to gather the dead as the quick Yea they shall be changed suddenly in a moment and in the twinkling of an eye at the last trump 1. Cor. 15. 52. Q. What furtber learne you of this A. The infinite knowledge wisedome and power of God in coupling euery bone to his proper ioynt in his owne body with the proper flesh and sinewes thereof notwithstanding the confused masse of all things that they shall bee turned into whether dust aire or other element whatsoeuer Notwithstanding also that they are so diuersly distracted in place Q. What is the reason thereof A. That those that haue glorified God in their bodies might be also glorified in the same and contrariwise 2. Cor. 5. 10. those that haue dishonoured him in their bodies might receiue dishonour of God Q. How shall the sound of the trumpet raise vp the dead A. No otherwise but by the quickening of God through the power of his spirit wherby it shall come to passe that the dead shall bee raised out of the dust and of mortall shall be made immortall Q. But cannot God doe this without the sound of a trumpet A. Yes verily hee is able to doe it without any such instrument as hee is also able to saue men extraordinarily without the preaching of his word yet he hath determined to vse this meanes at that day for the raising of his Saints from bodily death as he vseth his word for an ordinarie meanes to call them from the death and out of the graue of sinne For the very like power of Christ is exercised in vs whilest wee liue here who quickeneth vs by the Gospell to his obedience that are by nature dead in sinne and so not only vnable but also vnwilling and auerse to any thing that is good wherefore God ioyneth power to his word to raise from death to life as well spiritually in the first Iohn 5. 28. as corporally in the second resurrection which first resurrection is a manifest pledge of the second there Reuel 20. 6. being greater difficultie in the first then in the second for in the second resurrection though there be no will Rom. 8. 7. to rise yet there is no enmity or gainsaying which in the first is great Q. After what manner shall the resurrection be A. First the godly shall arise to euerlasting saluation then the wicked to eternall damnation 1. Thes 4. 16. Q. In what manner shall all men then be ranged and ordered A. That is set forth by a parable of the shepheard Mat. 25. 31. and the sheepe for as the shepheard when the euening commeth gathereth his flocke and separateth the sheepe from the goats so in the euening of the world our Sauiour Christ shall gather all nations by the ministerie of the Angels and then there shall bee a full separation the godly being set on the right hand and the wicked on the left Q. What learne you of this A. The difference betweene the iudgements of God and the iudgements of men where both the innocent and the guilty are confusedly presented at one barre but then there shall be two barres through a separation of the wicked and the godly which separation the Angels can most easily make in discerning betweene them as otherwise so euen by their cheerfull or fearfull countenances Q. Shall not some vngodly men be saued for the godlie's sake with whom they conuerse A. No for our Sauiour saith that then two shall be in the field one receiued another left two in one bed one taken another reiected c. Luk. 17. 34. 36. Q. What learne you of this A. That then it shall not auaile a wicked man to be in the companie of the godly for as much as they shall then be separated wheras in this world the wicked Ge◠18. 32. 19. 21. John 4. 15. are sometimes spared for the godlie's sake Q. What further instruction doe you gather from this A. That we should so vse our societies here that in the life to come wee may haue comfort in the continuance of them Q. Is not this separation now in these daies A. Yes verily here it beginneth when the Gospell Luk. 12. 51. 53. 8. 13. Reuel 21. 27. Psal 1. 5. and afflictions seuer the wicked and the godly but then shall bee a full separation when neither Canaanite Iebusite or Moabite shal be amongst the children of God Q. What speciall effects shall there bee of this glorious preparation A. There shall be some in the wicked and othersome in the godly Q. What are those that shall be in the wicked A. Mourning and lamentation for feare and terrour of the power and Maiesty of Christ and his Angels comming in the clouds which shall bee a beginning of hell vnto them before they shall feele it euen Reuel 1. 7. as guiltie prisoners shall bee terrified at the sight of the Iudges before there bee any execution of iudgement against them Q. What gather you of it A. First that at the bare sight of these signes the wicked shall bee so terrified how much more when they hauing receiued the sentence of damnation the same shall bee executed Againe if the godly hauing Luk. 1. 12. their sins forgiuen them are afraid at the appearance of one Angell much more the wicked who haue their sinnes tied fast vpon them will bee afraid at the sight of so many Angels And if a sparke of godlines Mark 6. 20. without any appearance of glory in a godly man bee terrible to the wicked much more will the Maiesty of the Sonne of God altogether holy and glorious strike an infinite feare into them and make them desire that the rocks and mountaines falling vpon them might hide them from his sight Luk. 23. 30. Reuel 6. 16. Q. VVhat are the effects of Christs comming in the godly A. They shall reioyce and bee glad at this glorious comming which they looked and prayed for euen as a faithfull seruant is glad when his master commeth with much honour and good speed in all his affaires the honour and glory of his master seruing to his further aduancement Q. How doth our Sauiour Christ garnish and enlarge this doctrine A. By a parable of the fig-tree which elegantly declareth the certainty and comfort of the former doctrine Mat. 24. 32. that whē the fig-tree bringeth forth her leaues wee know the summer is neare so when wee see the signes aforesaid come to passe the day of the Lord is euen at the dores and the summer of the Church of God is at hand Q. What learne you of this A. That as the summer is the most pleasant season and most of all others to be desired so we should long after the comming of Christ when wee shall enioy a perpetuall summer without all manner of winter stormes or troubles CHAP. 56. Of the sentence of the Iudge The parts of the iudgemēt are the Sentence of
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
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