b Psal 32. 1. 2. happinesse to haue our sinnes couered and not imputed it must needs bee extreame miserie to haue them reckoned and imputed vnto vs. Therefore the transgressors of this Commandement the more free that vsually they are from the iudgements and punishments of men the more heauie plagues and vengeance will surely light vpon them from God except they repent Q. What is summarily required in this Commandement A. The setting apart of a speciall day euery weeke Neh. 13. 15. 23. Esay 58. 13. wherein we are to separate our selues from our worldly businesses and ordinarie callings concerning this life that we may wholly attend to the seruice and worship of God alone Q. What need is there of one whole day in a weeke to serue God in seeing we may serue him euery day A. To the end that wee should not plunge our selues so deepely into the affaires of the world as that we should not recouer our selues the wisdome of God hath thought it good that one day in seuen there should bee an intermission from them that wee might wholly separate our selues to the seruice of God and with the more freedome of spirit performe the same Secondly for that a whole day is needfull for the performance of all the parts of Gods worship as hearing of publike Prayer and the Word preached Catechizing administration of the Sacraments exercise of holy Discipline consideration of the glory of God in the creatures Thirdly If Adam in his perfection had need of this helpe much more haue we who are so grieuously corrupted Q. Is there any one speciall day of the weeke set apart by God himselfe A. Yea. Q. What day is that A. The first day in the week called the Lords day 1. Cor. 16. 2. Reuel 1. 10. Act. 20. 7. Q. VVas this day set apart thereunto from the beginning A. No for from the first Creation till the Resurrection of Christ the last day of the weeke commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly obserued Q. And why so A. Because vpon that day God ceased from the Gen. 2. 2. worke of Creation Q. How came this day to be changed A. By Diuine Authority Q. How doth that appeare A. First by the a Ioh. 20. 19. 26. Act. 2. 1. 20. 7. practice of our Sauiour Christ and his Apostles which should be a sufficient rule vnto vs b 1. Cor. 16. 1. especially the Apostles hauing added a commandement thereunto Secondly there is no reason why it should bee called the Lords day but in regard c Reuel 1. 10. of the speciall dedication thereof to the Lords seruice For otherwise all the daies of the weeke are the Lords daies and hee is to bee serued and worshipped in them Q. What was the cause why the day was changed A. Because it might serue for a thankfull memoriall of Christs Resurrection for as God rested from his labour on the last day of the weeke so Christ ceased Mat. 28. 1. Gen. 2 1. 2. from his labour and Afflictions on this day as the one therefore was specially sanctified in regard of the Creation of the world so was the other in respect of the restauration and Redemption thereof which is a greater worke then the Creation it selfe Q. Cannot this day then be altered A. No not by the power of any creature in heauen or earth Q. But doth not this Commandement directly require the seuenth day from the Creation A. No but the seuenth day in generall Q. But doth not the reason annexed where the Lord is said in sixe daies to make heauen and earth and to rest the seuenth and therefore to hallow it confirme so much A. No not necessarily for it doth not thence follow that we should rest the same day the Lord rested but that wee should rest from our workes the seuenth day as he rested from his which seuenth as vnder the Law hee appointed to bee Saturday so nothing hindreth but that by his speciall appointment vnder the Gospell it may bee Sunday and yet the substance of the Commandement nothing altered Q. Why doth not the New Testament specially mention this change A. Because there was no question moued about the same in the Apostles times Q. Is not this Commandement Ceremoniall A. No First if it were so then the Morall Law should consist but of nine words or Commandements which is a Deut. 4. 13. contrarie to Gods word Secondly this Commandement amongst the rest b Exod. 31. 18. was written by the finger of God whereas no part of the Ceremoniall Law was Thirdly it as well as the other was written c Deut. 5. 22. in Tables of stone to signifie the continuance of this Commandement as well as the rest Fourthly d Gen. 2. 3. it was before any shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law haue respect vnto Q. But it sometime shadowed our a Coloss 2. 16. 17 Exod. 31. 13. Eternall Rest and is therefore Ceremoniall A. That followeth not for the ceremoniall representation of our Eternall Rest came after the Commandement of the Rest and therfore is accessorie and accidentall for which cause b Dan. 9. 27. Matth. 11. 13. Act. 15. 6. Coloss 2. 13. 14. Heb. 10. 14. Gal. 5. 2. the time of correction and of abolishment of ceremonies being come that vse may well fall away and yet the Commandement remaine it being not of the substance of the Commandement Q. Haue you yet any further reason to confirme the perpetuitie of the Rest of the seuenth day A. Our Sauiour Christ willing his followers which Matth. 24. 20. should liue about 40. yeeres after his ascension to pray that their flight might not be vpon the Sabbath to the end that they might not be hindred in the seruice of God doth thereby sufficiently declare that he held not this Commandement in the account of a ceremonie Q. When doth this our Sabbath begin A. At the dawning of the day for Christ rose in the dawning thereof whereby is put a difference betweene the Iewish and the true Christian Sabbath for as the Iewish Sabbath began in that part of the day in which the Creation of the world was ended and consequently in the euening so the celebration of the memorie of Christs Resurrection and therin of his Rest from his special labors being the ground of the change of that day into this it also by the same proportion of reason is to begin when the Resurrection began which was in the morning Q. Can you shew this by example A. Yea Paul being at Troas after hee had preached Act. 20. 7-10 a whole day vntill midnight celebrated the Supper of the Lord the same night which was a Sabbath daies exercise and therefore that night following the day was a part of the Sabbath for in the morning he departed hauing stayed there seuen daies
receiue the Sacraments in the appointed time giue vnto the poore according to our wealth and the blessing of God vpon vs. Q. What if wee cannot bee suffered to vse these publike meanes A. We must then humble our selues before God mourning and sorrowing for this restraint and with so Matth. 24. 20. Psal 42. 6. Psal 63. 1. 2. much more care and earnestnesse vse the priuate meanes Q. VVhat is conuenient to bee done priuately out of the Church A. The examination of our selues and those that Luk. 14. 7. â—â— 16. belong vnto vs what we haue profited familiar conference of things belonging vnto the kingdome of heauen also meditation vpon the exercises of Religion Psal 80. and vpon the creatures vpon the prouidence Psal 92. of God especially that which he exerciseth in the gouernment of the Church also visiting the sicke and collecting for the poore a 1. Cor. 16. 2. Neh. 8. 12. for these also are workes of the Sabbath Q. What further proofe haue you of this continuall exercise A. In the Law euery euening and euery morning b Numb 28. 9. were sacrifices which a on the Sabbath were multiplied and the Psalme intituled A Psalme for the Sabbath Psal 92. appointed to be sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same till it be night Q. VVhat gather you of this A. That all exercises which serue not in some degree to make vs more fit to the Lords worke are vnlawfull vpon the Lords day Q. VVhat difference doe you make betweene Sabbath nights and other nights A. Great for wee should lay our selues downe to rest in greater quietnesse that night vpon the sense and feeling of the comforts of the former exercises So that our sleepe should bee the more quiet by how much the former exercises of the day haue been more holy otherwise we should declare wee haue not kept a day to the Lord so holy as we ought Q. So much of the Commandement VVhat are the reasons to inforce the Commandement A. The first is a secret reason of comparison of the lesse that for so much as God hath giuen vs six daies of seuen to do our owne businesse in whether it bee labour or honest Recreation when hee might haue giuen vs but one of seuen and haue taken sixe to himselfe wee ought not to thinke it much to spend the whole seuenth day in his seruice Q. VVhat learne you from thence A. The inequall and wretched dealing of most men with God who by the grant of this Commandement vrge vsually at their seruants hands the work of a whole day in euery of the sixe daies yet vpon the Lords day thinke it enough both for themselues and those vnder them to measure out vnto the Lord three or foure houres onely to his seruice vsing one measure to mete the seruice due vnto themselues and another to mete the seruice due vnto God which is a Prou. 11. 1. thing abominable before God so much the more as the things are greater and of more value which they mete with the lesser measure Q. VVhat is the other reason A. A reason expressed taken from the example of God that as God hauing made all things in the sixe daies rested the seuenth from creating any more so should we rest from all our owne workes Q. Did the Lord cease from all worke on the seuenth day A. No verily he did then and still continueth to do a great work in preseruing the things created And so must we learne not to bee idle vpon the Lords day but to attend vpon the Lords seruice and by his example wee may saue things on that day which otherwise would bee lost but wee may not get or gaine more Q. VVhat is meant by sanctifying it A. The setting it apart from worldly businesse to the seruice of God Q. VVhat by blessing A. Not that this day in it selfe is more blessed then other daies but that in setting it apart and separating it by this Commandement from other daies to bee kept holy by publike exercises of his holy worship and seruice he made it an effectuall meanes of blessing to them that shall sanctifie it as they ought Q. VVherein shall they be blessed that keepe the Sabbath day A. First in an encrease both of the knowledge and feare of God and all other spirituall and heauenly graces accompanying saluation Secondly in matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if wee did worke that day as of the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soeuer it haue and bring some curse or other vpon our labours in the weeke daies which in themselues are lawfull and honest So much of the first Table concerning our duties to God the due performance whereof is called Piety wherein God as a King or father of a houshold doth teach his subiects or familie their duties towards himselfe Now follow our duties to our selues and our neighbor taught in the second Table in the sixe other Commandements CHAP. 19. Of the duties to our Neighbour and of the second Table in generall Of the 2. Table First in generall Secondly in speciall the CommaÌ„demeÌ„ts wherof forbid All aduised consent to hurt our Neighbour where First of speciall duties coÌ„cerning special persons Com. 5. Chap. 20. Secondly of generall duties concerning all Com. 6. c. Chap. 21. All motions and thoughts of euill without consent Comman 10. Chap. 25. MATTH chap. 22. vers 36. to the 41. 36. Master which is the great Commandement in the Law 37 Iesus said vnto him Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde 38. This is the first and great Commandement 39. And the second is like vnto it Thou shalt loue thy neighbour as thy selfe 40. On these two Commandements hang all the Law and the Prophets Q. WHat is the summe of the second Table A. The duties that one man oweth to another commonly called Iustice Q. What learne you out of the 39. verse where it is said that this second Table is like to the first A. First that according to our measure of profiting in the first Table we profit also in this In which respect we may trie our sinceritie and vprightnesse in the duties of the first Table by our forwardnesse in those which are required in the second Secondly that out of our loue to our neighbour 1. Thess 3. 12. 5. 15. we draw all our duties to all meÌ„ reaching theÌ„ euen to the wicked so farre forth as we hinder not Gods glory nor some great duty to other but especially to the houshold of faith for somtime it may so fall out that that which men require and that otherwise of right may not bee giuen
God witnesseth of him that hee is a liar and that hee hateth God in that hee hateth the worship that hee commandeth in the loue whereof God will haue experience of his loue Q. So much of the threatning what is the summe of the promise A. That he will blesse the obedient vnto many generations both in themselues their children and posterity and in whatsoeuer belongeth vnto them CHAP. 17. Of the third Commandement The speciall vse of Gods name in this Cōmandemēt wherin consider the Precept and in it things Cōmanded in Generall Speciall the true vse of Oathes Vowes Forbidden in Generall Speciall the abuse of Oathes Vowes Reason EXOD. 20. 7. Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his Name in vaine Q. WHat is the third Commandement A. Thou shalt not take the Name of the Lord thy God in vaine c. Q. What is meant by the Name of God A. The titles a Exod. 6. 2. 3. 34. 14. Deut. 18. 19. 22. Attributes of God together with the b Matth. 28. 19. Act. 2. 38. Act. 21. 13. ordinances workes and the whole outward worship of God as that wherby God is made knowne vnto vs which is taken from the manner of men who are knowne by their names Q. What is meant by the taking thereof in vaine A. All abuse thereof where mentioning the smaller fault he declareth the hainousnesse of the greater for if the taking of his Name in vaine only be a sinne how hainous a sinne is it when it is blasphemed or vsed for the confirmation of a lie Q. VVhat requireth God of vs in generall in this Commandement A. The Maintenance of his Name and honour with our tongue which is performed by a carefull and heedie watch as to auoid the prophanation and abuse of the things aforesaid by our tongue so to apply them with all reuerence and circumspection to such vses as they are appointed vnto by God Q. VVhat necessity was there to haue a speciall Commandement for the direction of the tongue in this first part of the Law which concerneth the worship of God A. Because as the Apostle saith it is an vntamed Iam. 3. 8. euill and vnbridled and therfore a whole Commandement cannot bee employed amisse for the direction of it in the vse of the Name of God And seeing in the second Table there is a Commandement tending almost wholly to restraine the abuse of our tongues towards our neighbour there is much more need of a precept both for the direction and restraint of it in the matters concerning God and his most glorious Name Q. VVhat is here generally to be obserued A. The high honour that God sheweth vnto vs who being able either by himselfe or by his Angels to maintaine his owne Name and glory hath notwithstanding committed the maintenance therof vnto vs which should teach vs to bee very charie and carefull to discharge our duty faithfully and thereby to shew our selues worthie this honour Q. By what meanes are we to shew this carefulnesse A. By a diligent preparation before wee speake of any of these holy things by considering both of the cause that should moue vs to speake of them and of the reuerent manner of vsing them Q. What doth God require in this Commandement more specially A. The true vse of Oathes and Vowes Q. In the true vse of an oath what should wee chiefly regard A. First whether the matter be doubtfull whereof we speake Secondly whether it be weighty and worthie of an oath Q. Such persons then as haue no weighty matters to deale in may not take an oath at all A. No verily and therefore it is altogether vnlawfull for children to sweare because they cannot thinke sufficiently of the dignity of an oath and no Atheist or prophane men should sweare because either they beleeue not or they serue not God Q. What further must we regard in taking an oath A. First whether the question or doubt may bee ended by Verily or Truly or such like naked asseuerations Mat. 5. 37. for then by the example of Christ we ought to forbeare an oath Secondly whether hee for whose Heb. 6. 16. cause we giue the oath will rest in it and giue credit vnto it for otherwise the name of God is taken in vaine Thirdly if an oath be giuen wee must vse no other then Gods word alloweth although in lawfull Deut. 6. 13. Zeph. 1. 5. contracts with an Infidell or Idolater wee may admit of such oathes whereby they sweare by false gods Q. What are the things forbidden in this Commandement A. First in generall all vnreuerent sudden and causlesse speaking of the Titles Attributes Actions and Ordinances of God as when men crie O Lord O God Good God! c. in matters light and of no moment And therefore for restraining of this corruption we should seriously thinke how powerfull God is to punish such vnreuerent behauiour as also how able and ready to blesse them who shall reuerently behaue themselues in their tongues and words touching these matters for which cause wee are to remember that the Name Deut. 28. 58. Psal 99. 3. of God is fearfull as it is written Q. What is more specially forbidden A. First all abuse of oathes as 1. rash oathes 2. a Mark 5. 34. 35. 36. Iam. 5. 12. Mark 9. 25. superstitious oathes as by the Masse our Lady c. 3. blasphemous oathes 4. counterfeit and mockoathes 5. the errour of Anabaptists condemning all oathes Secondly here is forbidden the abuse of Vowes as the making of all vnlawfull Vowes the not paying or delaying of lawfull vowes and the performing of vnlawfull Eccles 5. 1-5 Psal 76. 11. Thirdly all abuses of the Word to magicall Spels and Charmes for the healing of diseases finding out of theft c. CHAP. 18. Of the fourth Commandement The speciall time of Gods worship in the 4. Commādement where note Circumstances touching the Necessity Perpetuitie or Morality Vnchangeablenesse Beginning and end Parts Preface Cōmandement in which the Things Forbidden 1. our owne workes Great Small Cōmanded in Gods seruice In the Church Out of it Reasons EXOD. 20. vers 8. 9. 10. 11. 8. Remember the Sabbath day to keepe it holy 9. Sixe daies shalt thou labour and doe all thy worke 10. But the seuenth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man seruant nor thy maid seruant nor thy cattell nor thy stranger that is within thy gates 11. For in sixe daies the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the Sabbath day and hallowed it Q. HItherto of the Commandement What is the summe of the reason A. A threatning of extreame miserie and iudgement to the transgressors of this Commandement For it being our
by which it is euident that that which was done was vpon the Lords day Q. Is the Lords day only to be separated to Gods seruice A. No for of this nature also are a Leuit. 23. 27. Ioel 2. 12. holy Fasts obserued for the auoiding of some great euill present or eminent and holy b Zach. 8. 19. Hest 9. 17. 18. 19. Feasts for the thankfull remembrance of some speciall memorable mercies obtained Q. How is the Commandement set forth A. First in a short summe and after declared by parts Q. What is the short summe A. Remember the Sabbath day to keepe it holy Q. What is to be obserued in the word Remember A. That although all the Commandements are needfull diligently to be remembred yet this more specially Q. Why so A. First because this Commandement hath least light of nature to direct vs to the obseruation of it Secondly for that we are naturally most negligent in the obseruation of this suffering our selues to bee withdrawne by our worldly businesse from Gods seruice vpon the Lords day and therfore such a speciall warning is needfull to be added Q. What is it that wee should heere remember for the better sanctifying of the Sabbath A. That we so compasse all our businesse within the sixe working daies that our worldly affaires enter not or incroch into the possession of the Lords day not onely willingly but not so much as by any forgetfulnesse as when through want of foresight or fore-casting the payment of money due by obligation or any such businesses that might bee preuented shall fall out on that day Q. What are the parts of the Commandement A. They are two the first sheweth what works we are to decline vpon this day the other what duties we are to performe Q. What are the workes that we must decline and leaue vndone on the Lords day A. Not onely the works of sinne which we ought Mark 3. 4. Ezech. 23. 37. 38. Numb 15. 32. 33. Exod. 31. 13. 14. 34. 21. Neh. 13 15. c. Esay 58. 13. to leaue vndone euery day but also the workes of our ordinarie callings concerning this life and all bodily exercises and labours which vpon other daies are lawfull and necessarie to be done Q. Is it vnlawfull to do any bodily worke or worldly businesse on the Lords day A. Yea excepting those workes which belong to Luk. 13. 15. 16. common honesty and are necessarie for the preseruation of life health and goods which otherwise would be in great danger to perish if they were not saued on that day or those which are requisite for the performance of Gods seruice Q. Are we as strictly bound to forbeare all worldly labour vpon this day as the Iewes A. Yes verily so far as the Commandement reacheth and more then they because of the greater measure of Gods graces vpon vs aboue that which was vpon them Q. What doe you say to the making of a fire and dressing Exod. 35. 3. 16. 23. of meate vpon the Lords day for neither of these were lawfull to the Iewes A. Not to make a fire or dresse meate on the Sabbath were proper to the Pedagogie or manner of gouernment of the children vnder the Law as may appeare by this that there was no such thing commanded before the Law was giuen by Moses and therefore it followeth that this was Ceremoniall and not Morall Q. Why is there so particular a rehearsall of the Persons in this Commandement are forbidden to worke A. To take away all excuses from all persons for the Lord did see that such was the corruption of men that if they themselues did rest vpon this day from lalour they would thinke it sufficient not caring how they toyled out and wearied their seruants at home with continuall labour as many doe so that it were better to bee such mens oxen then their seruants so small care they haue of their soules Q. VVhat is the speciall vse of this rehearsall A. To teach vs that all sorts and degrees of persons are bound to yeeld a duty vnto God in sanctifying the Sabbath Q. Was not this ordained to this end that beasts might sometime rest and that seruants especially might haue some time for honest recreation without which they could not otherwise continue A. Some thinke so but there is little or no ground for such an opinion for the wearying and toyling out of seruants and beasts is against the sixth Commandement And worke is here forbidden that men might be the more free for the worship of God and therefore though seruants had neuer so much rest and recreation vpon other daies yet they ought to rest vpon this day in that regard Q. Why doth hee then make mention of the Rest of the Beasts in this Commandement A. Because Beasts cannot bee trauelled or vsed in any worke vpon that day vnlesse man be withdrawne from Gods seruice yea though the beast could labour without mans attendance yet his minde would some way or other be so carried away and distracted thereby that it would not bee so fit as it ought to bee for Gods seruice Q. But to whom specially is the charge of this Commandement directed A. To House-holders and Magistrates Q. What is the charge of the Hous-holder A. That not onely himselfe keepe the Lords day but his wife children and seruants as much as may be for as they serue him in the weeke so must hee see that they serue God on the Sabbath Q. What gather you of this A. That a Housholder should at least bee as carefull of the Lords busines as of his owne and if he will not keepe such a seruant as is not faithfull in his ordinarie worke much lesse should he keepe any that will not be carefull in the Lords worke how skilfull soeuer hee be in his owne Q. What is the Magistrates part A. To see that all within his gates keepe the Lords Neh. 13. 15. c. Iosh 24. 15. day euen strangers though Turkes and Infidels causing them to cease from labour and restraining them from all open and publike Idolatrie or false worship of God much more all his owne subiects whom hee ought to force to heare the word 2. Chron. 34. 33. Q. So much of the first part of the Commandement what workes wee are to decline the second part followeth What workes are to be done on the Lords day A. We must wholly a Amos 8. 5. Mal. 1. 13. and without wearisomnes exercise our selues in the holy seruice of God partly publikely in the Church which is the speciall worke and proper vse of the Sabbath and partly priuately out of the Church and in the family both before the publike exercises in the Church the better to performe them and after the more to profit by them Q. What must we doe in the Church A. Heare the word preached pray with the congregation Luk. 4. 16. Act. 13. 14. 15. 15. 22. 1. Cor. 16. 2.
giuen him power ouer all flesh that hee should giue eternall life to as many as thou hast giuen him 3. And this is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent Q. WHat principall matter doe you learne out of this Scripture Answ I learne what is the chiefest most necessary knowledge Q. What knowledge is that A. The Christian Religion heere called the Knowledge of God and in the Schooles commonly called Theologie or Diuinitie Q. What is the Christian Religion A. A holy doctrine concerning God reuealed and taught by Christ shewing the principal meanes to glorifie God and thereby to come to life euerlasting and true Blessednesse Q. What are the parts of this doctrine concerning God A. They are two the first treateth of the Nature of God the other of his Kingdome Q. What is the Nature of God A. An absolutenesse of perfection infinitely excelling all other things Consisting in vnity of Essence and Trinity of Persons Q. Is there then but one God A. No verily but one only true God As sufficiently Exod. 20. 2. Deut. 5. 4. Psal 18. 32. 1. Cor. 8. 4. 5. appeareth by the third verse of this Scripture This is life eternall that they might know thee the onely true God And wheras this title is giuen to more then to one it is either abusiuely to Idols or false gods which are no gods or tropically and by a grace of speech to Magistrates who are the speciall deputies and Lief-tenants of God here vpon earth Q. What are we more specially to consider concerning the Nature of this one only true God A. His Essence and Attributes CHAP. 2. Of the Essence of God Herein consider his Name Primitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM. Deriuatiue IAH IEHOVAH Speciall Essence expressed by that name EXOD. Chap. 3. vers 13. 14. 15. 13. And Moses said vnto God Behold when I come vnto the children of Israel and shall say vnto them The God of your fathers hath sent me vnto you and they shall say to me what is his Name what shall I say vnto them 14. And God said vnto Moses I AM THAT I AM and he said thus shalt thou say vnto the children of Israel I AM hath sent me vnto you 15. And God said more ouer vnto Moses Thus shalt thou say vnto the children of Israel The Lord God of your fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me vnto you this is my Name for euer and this is my memoriall vnto all generations Q. VVHat learne you out of this Scripture principally A. I learne in the first place two generall duties which are to be obserued in the question of Moses vers 13. One that we be carefull to be instructed in all things concerning our calling thereby to be able to answere al doubts that may be moued the other that being desirous to learne any thing concerning God we enquire it of God himselfe And because now hee vseth not to speake but in the Scriptures 2. Cor. 5. 20. Hos 12. 10. and by his Ministers interpretors of the Scriptures we must haue our recourse vnto them Q. What learne you else A. I learne more specially what the proper name of God is Q. What is that A. I am that I am or as the Hebrew soundeth I will bee that I will bee sauing that the Hebrewes vse the future time for the present as that which noteth a continuance Q. What is meant by these words A. Hereby is set forth the manner of the Being and Essence of God farre otherwise then is vsuall in the proper names of men which declare either nothing or very little of their nature and being Q. Is there nothing of God to be knowne besides that which is signified by this Name A. Nothing as touching the speciall manner of his Being falling vnder our weake and shallow capacity Q. What Names of God in the Scripture are deriued from these words A. Two the name Iehouah and the name Iah both which being drawne from the description of God doe set forth the manner of his Essence and Being Q. Can you from hence define what God is A. Hee must haue the Art and Logicke of God himselfe that can giue a perfect definition of God but he may in such sort be described as hee may bee discerned from all false gods and all creatures whatsoeuer Q. What is that description A. God is a Spirit which hath his being of himselfe Q. What meane you by that addition of himselfe A. It hath a secret opposition to all creatures which hath a being but not of themselues wheras God alone is hee in whom wee liue and moue and Act. 17. 28. haue our being which proueth that hee alone hath his Being of himselfe and therefore all other things haue no being in comparison whence the Prophet saith that all nations before him are nothing Esa 40. 17. yea to him lesse then nothing and if men be nothing for whom the whole world was made how much more are all other creatures in heauen and earth nothing before him and to him lesse then nothing Hitherto of the Essence of God it followeth to treate of his Properties and Attributes CHAP. 3. Of the Attributes and Properties of God The Properties or Attributes of God are either First and they Principall as Simplenesse Infinitenesse in Quantity as Immensity c. Quality as Time Secondarie Life Knowledge Will. Power Goodnesse Iustice Graciousnesse Loue. Mercy Holinesse Arising from the first Perfection Happinesse PSAL. 145. 1. I will extoll thee my God O King and I will blesse thy Name for euer and euer 2. Euery day will I blesse thee and I will praise thy Name for euer and euer 3. Great is the Lord and greatly to bee praised and his greatnesse is vnsearchable 4. One generation shall praise thy workes to another and shall declare thy mighty acts 5. I will speake of the glorious honour of thy maiesty and of thy wondrous workes 6. And men shall speake of the might of thy terrible acts and I will declare thy greatnesse 7. They shall abundantly vtter the memory of thy great goodnesse and shall sing of thy righteousnesse 8. The Lord is gracious and full of compassion slow to anger and of great mercy 9. The Lord is good to all and his tender mercies are ouer all his workes 10. All thy workes shall praise thee O Lord and thy Saints shall blesse thee 11. They shall speake of the glory of thy kingdome and talke of thy power 12. To make knowne to the sonnes of men his mighty acts and the glorious Maiesty of his kingdome 13. Thy kingdome is an euerlasting kingdome and thy dominion endureth throughout all generations 14. The Lord vpholdeth all that fall and raiseth vp all those that be bowed downe 15. The eyes of all waite vpon thee and thou giuest them their meate in due season 16 Thou openest thine hand
then all the Starres besides and exercising more vertue vpon these terrestriall bodies Secondly for that they seeme so to vs it being the purpose of the holy Ghost by Moses to apply himselfe to the capacity of the vnlearned Q. VVhat is the vse of them A. First to distinguish the times as Spring Summer Gen. 1. 14. 18. 9. 1. Psal 136. 8. 9. Autumne and Winter from whence their work and naturall effect vpon the earthly creatures is gathered also to distinguish the night from the day the day from the moneth the moneth from the yeere last of all to giue light to the inhabitants of the earth Q. Haue they not operation also in the extraordinarie euents of singular things and persons for their good and euill estate A. No verily there is no such vse taught of them in Esay 47. 12. 13. Ierem. 10. 2. the Scriptures Q. VVhat was the worke of the fifth day and night A. The creation of the Fishes and Birds Q. What were the fishes made of A. Of all foure Elements but more as seemeth of the waters then other liuing things Q. What were the birds made of A. Of all foure Elements yet haue more of the Gen. 2. 19. earth and therefore that they are so light and that their delight is in the aire it is so much the more maruellous Q. What is the worke of the sixth night and day A. In the night thereof as is probable hee made the beasts of the earth both tame and wild going and creeping CHAP. 7. Of the Creation of Man Wherein note Generally of the image of God and therein the Parts Inward Outward Effect More specially the Creation of the Man his Body Soule Woman the Ende of her Creation Manner GENES Chap. 1. vers 26. 27. 26. And God said Let vs make man in our Image after our likenesse and let them haue dominion ouer the fish of the sea and ouer the foule of the aire and ouer the cattell and ouer all the earth and ouer euery creeping thing that creepeth vpon the earth 27. So God created man in his owne Image in the Image of God created he him male and female created he them GENES chap. 2. vers 7. and vers 18. to the end 7. And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a liuing soule 18. And the Lord God said It is not good that the man should be alone I will make him an helpe meet for him 19. And out of the ground the Lord God formed euery beast of the field and euery foule of the aire and brought them vnto Adam to see what he would call them and whatsoeuer Adam called euery liuing creature that was the name thereof 20. And Adam gaue names to all cattell and to the foule of the aire and to euery beast of the field but for Adam there was not found an helpe meet for him 21. And the Lord God caused a deepe sleepe to fall vpon Adam and he slept and he tooke one of his ribs and closed vp the flesh in stead thereof 22. And the rib which the Lord God had taken from man made he a woman and brought her vnto the man 23. And Adam said This is now bone of my bones and flesh of my flesh she shall be called woman because shee was taken out of man 24. Therefore shall a man leaue his father and his mother and shall cleaue vnto his wife and they shall be one flesh 25. And they were both naked the man and his wife and were not ashamed Q. VVHat was made the sixth day A. Man in both sexes that is both man and woman Q. Why was he made last of all A. First because he is the end for whose vse vnreasonable creatures were made and therefore that he might glorifie God for all Secondly for that hee would haue him first prouided for ere hee brought him into the world whereby wee may gather that if he had such care of man before hee was made much more will he care for him being created Q. What is to be obserued in his Creation A. That heere in regard of the excellencie of the worke God is brought in as it were deliberating Gen. 1. 26. with himselfe the Father with the Sonne and the holy Ghost and they with him for where the other creatures were made suddenly man was as wee shall see not so but with some space of time Hitherto also belongeth that the holy Ghost standeth longer vpon his Creation then vpon the rest Q. What learne you from thence A. That wee should marke so much the more the wisedome and power of God in the Creation of him thereby to imitate God in vsing most diligence about those things which are most excellent Q. Wherein doth his excellency stand A. In the perfection of his nature indued with excellent gifts which is called the Image of God Q. Wherein doth that Image consist A. In that which is inward and that which is outward Q. Wherein standeth that part of the Image of God that is inward A. First in knowledge of all duties either concerning Coloss 3. 10. God his neighbour or himselfe vnto which knowledge may be referred wisedome to vse knowledge to discerne when where and how euery thing should be done conscience to accuse or excuse as his doings should be good or euill memorie to retaine prouidence to foresee what is good to doe it what is euill to auoid it Reason to discusse of the lawfulnesse or vnlawfulnesse of euery particular action of a mans owne selfe Hitherto referre the knowledge of the natures of the creatures whereby hee was able to name them according to their nature Secondly in holinesse of mind and will whereof it is that God saith Be ye holy as I am holy Thirdly in Iustice or vprightnesse of desires and affections Q. So much of the inward gifts what is the outward Image of God A. That God set such a grace and maiesty in the person especially in the face of man as all the creatures could not looke vpon without feare and trembling as appeareth when they all came before man to receiue their names From all which both inward and outward riseth the dominion that God gaue him ouer all the creatures of which dominion the authority to name them was a signe Q. Hauing heard before of Gods counsell and deliberation touching the making of man in that excellencie as wee haue heard let vs now consider of the execution of that counsell And therein first of the Creation of the Man and then of the woman therefore I aske you when was man made A. The sixth day howsoeuer the story of his creation more at large is placed after the Lords rest in the seuenth day Q. VVhat parts doth he consist of A. Of two parts of a body and of a soule Q. VVhereof was his body made A. Of the very dust of the earth in which respect
by casualty A. Yes verily euen of things most subiect to chance Exod. 21. 13. Deut. 19. 5. Prou. 16. 33. for the lots are cast into the bosome yet the issue of them and their euents hang vpon God Q. VVhat is the vse of this doctrine A. First to breed thankfulnesse to God in al things that come vnto vs according to our lawfull desire and not to sacrifice to our owne nets or to stay our minds in the instruments there of without looking vp to him Habak 1. 16. Rom. 11. 36. by whose speciall prouidence and gouernment we obtaine our desires and this vse the Apostle expressely noteth when he saith to him be glory c. Secondly to cause vs to humble our selues vnder the hand of God when they come otherwise to passe then wee desired Thirdly to worke patience in vs as in diuers the seruants of God it hath done as appeareth in Ely saying It is the Lord let him doe what pleaseth him 1. Sam. 3. 18. Q. But it seemeth that the inequality holden in the gouernment of men should proue that all things are not gouerned by the Lord for the wicked prosper most oftentimes and the godly are in aduersity A. Notwithstanding this proceeding yet the Scriptures directly declare God to be the authour hereof and that for good vses because though the godly bee often in aduersity yet God turneth it to their greater Rom. 8. 28. Psa 73. 109. good and the prosperity of the wicked turneth to their ruine in that it maketh them without excuse and more iustifies Gods iudgements laid vpon them Q. If God did guide all things wee should haue no Serpents and other noysome and hurtfull things no warre no sicknesse A. They are instruments and meanes of the execution of Gods Iustice and vengeance vpon men that offend against him in which respect the Prophet saith There is no euill in the City which the Lord hath not Amos 3. done Q. How commeth it then to passe if these be instruments of vengeance for sinne that they fall vpon the good and rather vpon them then vpon the wicked A. The most godly hauing the remnant of sinne that dwelleth in their mortall bodies deserue euerlasting condemnation and therefore in this life are subiect to any of the plagues of God As for that they are sharplier handled oftentimes then the wicked it is to Rom. 5. 3. 4. make triall of their patience and to make shew of the graces hee hath bestowed vpon them which hee will haue knowne and that it may bee assuredly knowne that there is a iudgement of the world to come wherin euery one shall receiue according to his doing 2. Thess 1. 4. 5. Q. What is the end or effect of this generall gouernment in all things A. The one is that wee should feare God farre otherwise then the wicked conclude which vpon that that it is taught that all things come to passe by the prouidence Ecclesiast 3. 11. 14. of God according to that he hath decreed would conclude that then a man may giue himselfe liberty to do any thing considering that it must needs be executed that God hath decreed The other that which the Apostle noteth in this text that God therefore in all things euen in the sins of men is to be glorified in regard of the good which he draweth forth from the euill thereof CHAP. 9. Of the speciall gouernment of God concerning Angels and men where of the Fall The speciall gouernment of God concerneth Angels Men but specially Man wherin is to bee considered the Fall where note 1. Causes External Principall Satan Instrumentall Serpent Internall Corporall Seeing Touching Tasting Mentall Appetite Manner The woman did first eate The man by her perswasion 2. Consequent concerning Our first Parents principally Their Posterity Chap. 10. Meanes of his recouerie Chap. 10. GENES Chap. 3. 1. Now the serpent was more subtill then any beast of the field which the Lord God had made and hee said vnto the woman Yea hath God said Ye shall not eate of euery tree of the garden 2. And the woman said vnto the serpent We may eate of the fruit of the trees of the garden 3. But of the fruit of the tree which is in the midst of the garden God hath said Yee shall not eate of it neither shall yee touch it lest ye die 4. And the serpent said vnto the woman Ye shall not surely die 5. For God doth know that in the day yee eate thereof then your eyes shall be opened and ye shall be as Gods knowing good and euill 6. And when the woman saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she tooke of the fruit thereof and did eate and gaue also vnto her husband with her and he did eate 7. And the eyes of them both were opened and they knew that they were naked and they sewed figge leaues together and made themselues aprons 8. And they heard the voice of the Lord God walking in the garden in the coole of the day and Adam and his wife hid themselues from the presence of the Lord God amongst the trees of the garden 9. And the Lord God called vnto Adam and said vnto him Where art thou 10. And he said I heard thy voyce in the garden and I was afraid because I was naked and I hid my selfe 11. And he said Who told thee that thou wast naked Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eate 12. And the man said The woman whom thou gauest to be with me she gaue me of the tree and I did eate 13. And the Lord God said vnto the woman What is this that thou hast done And the woman said The serpent beguiled me and I did eate 14. And the Lord God said vnto the serpent Because thou hast done this thou art cursed aboue all cattell and aboue euery beast of the field vpon thy belly shalt thou goe and dust shalt thou eate all the daies of thy life 15. And I will put enmity betweene thee and the woman and betweene thy seed and her seed it shall bruise thy head and thou shalt bruise his heele 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception In sorrow thou shalt bring forth children and thy desire shall be to thy husband and he shall rule ouer thee 17. And vnto Adam he said Because thou hast hearkened vnto the voice of thy wife and hast eaten of the tree of which I commanded thee saying thou shalt not eate of it cursed is the ground for thy sake in sorrow shalt thou eate of it all the daies of thy life 18. Thornes also and thistles shall it bring forth to thee and thou shalt eate the herbe of the field 19. In the sweat of thy face shalt thou eate bread till thou returne vnto the ground for 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
as Rahab though subiect to the King of Iericho might not reueale the Spies but should haue failed in her duty if shee had betrayed them at the Kings commandement and therefore in this case she did well in preferring the obedience shee owed to God before the dutie shee owed to man In like case also Ionathan reuealing his fathers counsel vnto Iosh 2. 3. 1. Sam. 19. 2. 3. Dauid preferring the greater dutie before the lesser did well So wee owing a greater duty to our Deut. 33. countrey then to our naturall kindred must rather refuse to relieue them if they bee Traitors then suffer any hurt to come to our countrey Q. But what if two haue need of that which I can bestow but vpon one onely A. I must then preferre him that is of the houshold Gal. 6. 10. of faith before any other and my kins-men and those that I am tied vnto by any speciall bond before strangers Joh. 1. 41. Act. 10. 24. Q. So much of the generall How are these sixe Commanments diuided A. Into such as forbid all practice or aduised consent to any hurt of our Neighbour and such as forbid all thoughts and motions of euill towards our Neighbour though they neuer come to aduised consent of the will Q. What Commandements are of the first sort A. The first fiue of this second Table Q. How are they diuided A. Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all Q. What Commandements concerne speciall duties A. The first of the second Table being in number the fifth CHAP. 20. Of the fifth Commandement Of the duties of Inferiors to Superiors and of Superiors to Inferiors arising there from Superiours are without authoritie by gifts Naturall of Person Age. of Parts Minde Body Accidentall with authority Priuate By nature Husbands and wiues Parents Children Otherwise as Masters and Seruants Publike in the Church Ministers Common-wealth Magistrates EXOD. 20. 12. Honour thy father and thy mother that thy daies may bee long vpon the land which the Lord thy God giueth thee Q. VVHat is the fifth Commandement A. Honour thy father c. Q. What is the summe of the Commandement A. All speciall duties required in regard of speciall callings and differences which God hath made betweene speciall persons Q. What be those speciall persons A. Superiours and Inferiours Q. What are Superiours A. They are such as by Gods ordinance haue a 2. King 5. 13. 6. 21. 1. Cor. 4. 15. 2. King 2. 12. 13. 14. Coloss 3. 12. preeminence and are heere termed by the name of Parents to whom the first and principall duties required in this Commandement do appertaine Q. Why are all Superiours called here by the name of Parents A. First for that the name of Parents being a most sweet name men might therby be allured the rather to the duties they owe whether they bee duties that are to bee performed to them that are properly so called or which they should performe to others Secondly for that at the first and in the beginning of the world Parents were also Magistrates Pastors Q. How doth this agree with the Cōmandemēt of Christ that we should a Mark 3. 7. 8. call no man Father or Master vpon earth A. Very wel for there our Sauiour meaneth only to restraine the ambitious titles of the Pharisies in those daies which desired not onely so to bee called but that men should rest in their authority alone for matters concerning the soule Q. Who are inferiours A. Such as by the ordinance of God are any way vnder Superiours and who are principally and in the first place to perform the duties required in this Commandement Q. VVhat are the speciall duties required A. They are here comprehended vnder the word Mal. 1. 9. Honour Q. Why so A. Because it addes an ornament and dignitie to them Q. What is the honour that Inferiours owe to Superiours in generall A. Reuerence of the mind declared by some ciuill behauiour or outward submission as of rising before them of giuing thē the honor of speaking first c. Leuit. 19. 32. Iob. 29. 8. 32. 6. 7. Q. VVhat is the dutie of Superiours towards their Inferiors in that respect A. To carrie themselues so as they may bee worthie the honour that is giuen them Q. How many sorts of Superiours are there A. Two without authority and with authority Q. VVho are Superiours without authority A. Such as God hath by Age onely or by some supereminent gifts lifted aboue others as the elder before the yonger the skilfull before him that hath lesse skill Q. VVho are inferiours to such A. They who are yonger and of meaner gifts Q. VVhat is our dutie towards such Superiours A. First to acknowledge the things wherein God hath preferred them before vs and to respect them for it Secondly to make our benefit of their good graces so farre as our calling will suffer Q. What is the dutie of them towards vs A. First they who are Superiours in yeeres are by graue wise and godly cariage of themselues to procure reuerence vnto themselues On the one side auoiding lightnesse and variablenesse of the other too much seuerenesse and austerity Secondly they who are Superiours in knowledge and skil are to vse their skill so as others may be benefited 1. Pet. 4. 10. by them Q. Who are the Superiours with authority A. Such as by special office and calling haue charge ouer others Q. What are the Inferiours A. Such as be committed vnto their charge Q. What generall all dutie is there betweene the Superiours and Inferiours of this sort A. To pray more especially one for another 1. Tim. 2. 1. Psal 20. 21. Gen. 24. 12. Psal 3. 9. 25. 22 and 28. 9. Q. What is required of the Inferiours A. Two things subiection and obedience Rom. 13. 1. Q. What is subiection A. An humble and readie minde to submit themselues to their gouernment who are set ouer them in acknowledging the necessity of their power in gouerning Rom. 13. 1. Tit. 3. 1. 1. Tim. 6. 1. them Q. What is obedience A. A voluntarie heartie doing of that which the Superiours command or patient suffering of that they shall inflict vpon them albeit it should be either without Ephes 6. 5. 6. 7. 1. Pet. 2. 19. 20. iust cause or somewhat more excessiuely then the cause requireth Q. Is there no restraint of this obedience A. None sauing that which we owe vnto God in regard whereof our obedience to them must bee in Ephes 6. 1. 5. 24. 1. Sam. 22. 17. the Lord that is only in lawfull things otherwise we are with reuerence to refuse and alleage our duty vnto God for our warrant Q. VVhat is the duty of such Superiours towards their ours A. Prudently and after a holy manner to gouerne such as are committed vnto them not as Tyrants but as
there are wandring wicked thoughts with some liking though we reiect them Hither may be referred first vaine sudden wishes then dreames which haue some euill in them and yet are not from any liking of those things when a man is awake but which a man when he is awake misliketh Q. So much of the Commandement What is the vse of it A. It teacheth vs more then all other Commandements of the second table doe that wee are miserable and wretched by nature subiect to the curse and wrath of God CHAP. 26. Of the summe of the Law The summe of the Law consisteth in the loue of God with all the powers of our Soule in 1. Vnderstanding Iudgement Memorie 2. Will affectiō Body Our neighbour which is like to the first LVKE chap. 10. vers 27. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy mind and thy neighbour as thy selfe Q. HAuing spoken of all the ten Commandements tell me what is the summe of all A. Thou shalt loue the Lord thy God with all thy heart Luk. 10. 27. with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6. 5. and Leuit. 19. 18. Q. VVhat is the summe of this summe A. Loue which consisteth of two heads to wit the loue of God and of our neighbour 1. Ioh. 5. 2. 1. Tim. 1. 4. 5. Q. VVhat vse is there of this short summe A. It furthereth vs in the twofold vse of the Law before spoken of for first it will be a meanes the more to humble vs and so the more effectually to driue vs to Christ because when all our sinnes are gathered and mustered into one troope or heape they will appeare the greater and cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his ability to pay all as long as he heareth they are all but smal sums but hearing the whole summe despaireth of the paiment of it Secondly it helpes vs much in our obedience to the Law for by this as by a glasse wee may the easier see and being shortly contriued we may the better remember our whole dutie both to God and man this being as a Card or Map of a Countrey easily carried about with vs. Q. What is it to loue the Lord with all our heart and all our mind and all our strength A When the whole man yeeldeth simple obedience vnto him in all the powers both of soule and body As when the vnderstanding doth perfectly comprehend all things that God would haue vs to know when in iudgement we thinke aright of them when the memorie accordingly retaineth them when in our wils and affections we perfectly loue al knowne good and perfectly hate all knowne euill and when all the members parts and graces of the body as beauty strength c. are wholly employed in the seruice of God and in the doing of his will Q. What is it to loue our neighbour as our selues A. When that which we would that men should Mat. 7. 12. doe to vs we doe to them Q. Is it not possible for a man to doe all this A. No for wee are ignorant of many things and those which we know we know but in part and that which we know we iudge not aright of nor remember as wee ought And as for will and affections they are a great deale shorter then our knowledge And the wandring of our eyes in the hearing of the Word and other parts of Gods seruice doth easily bewray the small obedience and conformity of the rest of the members and parts of the body To conclude if wee doe but examine our soules how wee stand affected to our enemies to strangers to common men to them wee know yea to our dearest friends we shall finde that we herein come short of any such affection to our neighbour which as it is so much lesse then the former by how much man is inferiour to God so wee being not able to accomplish it are much lesse able to accomplish the other And therefore the righteousnesse of the Papist is a rotten righteousnesse and such as will neuer stand before the iudgment seate of God Q. Seeing then that the whole summe and maine end of the Law is Loue what gather you thereof 1. Tim. 1. 4. 5. A. That which the Apostle exhorteth vnto viz. to leaue all idle questions as vnprofitable and to deale in those matters onely which further the practice of loue Q. Why is the loue of God called the first and greatest Commandement A. Because wee should chiefly and in the first place regard our duties to God and be most carefull 1. Ioh. 4. 20. to vnderstand his will and to worship him Q. Why is the second Table said to be like vnto the first A. For that they go so hand in hand together that no man can performe the one vnlesse hee accomplish the other which the Apostle Iohn plainly teacheth 1. Ioh. 15. 2. Q. What is to bee said of those that seeme to keepe the one and care not for the other A. If they seeme to serue God and are not in charity they are meere hypocrites and if they will seeme to deale vprightly with their neighbour and haue not the loue of God in them they are prophane politicks and very Atheists Q. Hitherto of the Couenant of workes what is the maine vse of all the doctrine hereof A. To shew that wee cannot thereby attaine vnto Reconciliation with God and life euerlasting by reason of our corruption and the infirmity of our flesh Rom. 8. 3. For we hauing on our part broke this Couenant God cannot without iniustice iustifie vs by this Couenant and consequently wee cannot bee saued thereby Q. But why then is it called a Couenant seeing it is in the nature of a Couenant to reconcile those that are at variance as is to be seene in the example of Abraham and Abimelech Laban and Iacob Gen. 21. 27. and 31. 44. A. Although it bee not able to reconcile vs yet it maketh way to reconciliation by another Couenant Neither is it meet strictly to bind Gods couenant with men to the same lawes that the couenants of one man with another are bound vnto for amongst men the weaker seeketh reconciliation at the hands of the Luk. 14. 31. 32. 2. Cor. 5. 20. mightier But God who neither can be hurt or benefited by vs seeketh vnto vs for peace CHAP. 27. Of the Couenant of Grace In the Couenant of Grace is to be considered First The parts Gods act with vs. Ours with God The sorts the Old Testament New Secondly the foundation thereof Christ Iesus Chap. 28. IER chap. 31. vers 31. 32. 33. 34. 31 Behold the daies come saith the Lord that I will make a new couenant with the house of Israel and with the house of Iudah
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
spirit applying vnto our soule the blood of Christ by a liuely faith worketh in vs newnesse of life whence this Sacrament is called the Baptisme of Repentance Mark 1. 4. Q. VVhat learne you hereby A. That although sinne doth dwell in our mortall bodies and many leaud motions rise and rebell in vs yet if we be the children of God we shall finde it mortified by the death of our Sauiour Christ and although we bee by nature sluggish to good things yet shall we find our selues quickened by him Q. VVhat persons are to receiue this Sacrament A. All that by the Lawes of Charity are to Act. 10. 47. be esteemed within the Couenant of grace of what nation sexe or age soeuer Q. VVho are to be esteemed to be within the couenant of grace A. First those which being of yeeres of discretion Mat. 3. 6. 28. 29. Act 2. 41. Mark 16. 10. Act. 8. 15. 37. 10. 46. 47. giue assent vnto the doctrine of the Gospell and professe faith and repentance Q. How are those that are at yeeres of discretion to prepare themselues to the receiuing of this Sacrament A. First they are to submit themselues to bee instructed in the a Heb. 6. 1. principles of religion commonly called the Catechisme Secondly they are to make solemne b Mat. 3. 6. Act. 2. 41. Mat. 3. 6. Act. 8. 37. profession of their faith confession of their sinnes with faithfull promise to forsake them Thirdly As a testimony of their faith vnfained repentance after this they are to desire Baptisme of them that haue the dispensation therof and to procure the same assoone as they can Q. Who else are to bee esteemed within the couenant of grace and consequently to haue a title to Baptisme A. The infants of those Parents that are themselues Act. 2. 39. Gen. 17. 7. Luk. 18. 16. within the Couenant and haue been baptized Q. Is it necessarie that both the Parents bee in the Couenant A. No it is sufficient for the intitling of the child 1. Cor. 7. 14. to baptisme if either of them be Q. How doe you proue that Infants are to be baptized A. There is the same vse of Baptisme vnder the Gospell that was of Circumcision vnder the Law and the Infants of Christians are vnder the Couenant as well as theirs and Baptisme is a signe of the Couenant as well as Circumcision if therefore a Gen. 17. 12. Col. 2. 11. 12. Infants were circumcised and Baptisme possesse the roome of Circumcision except there can bee shewed a speciall prohibition or restraint in Gods word it will follow that Infants also may be baptized Further the Apostles are said to baptize a Act. 16. 15. 18. 1. Cor. 1. 16. whole families amongst which it is ordinarie that there be some children and there is no reason to limit the words to them that are at yeeres And this vse hath continued in the Church since the Apostles times and was neuer gainsaid by any but those that by the vniuersal Church haue been iudged hereticks Q. Is Baptisme absolutely necessarie to the saluation of Infants or are we to iudge all those damned that die vnbaptized A. Such a conceit is both vnchristian and vncharitable and without all ground offering wrong to the grace of God and the vertue of his Couenant wherein he promiseth that he will be the God of the faithful and their seed And seeing this Sacrament is not the cause but a testimonie and seale onely of saluation and the fault is not in the Infant that hee is not baptized and seeing in cases of meere necessity where there is no contempt of the means but the party doth as much for the obtaining of them as he can doe God doth not tie himselfe to the meanes but can and often doth giue the thing without the meanes neither haue we herein more warrant to iudge the Infants of Christians damned that without any default of their owne die without Baptisme then the Infants of the Israelites that died before the eighth day or whilest they were in the wildernesse Q. What preparation is to bee required of Infants that are to be baptized A. None can be required of them who in regard of age are but meere patients but that which is to bee performed is to be done of them that bring the child to Baptisme and that are present at the baptizing thereof Q. Who are they A. The Parent or the rest of the Church Q. What is the Parent to performe A. First hee is to consider of the goodnesse of God that hath receiued not onely himselfe but his Gen. 11. 17. child and therefore to reioyce in this loue and fauour of God and then to confirme himselfe in this hope that as God hath quickened him after his Baptisme so will hee his child Secondly hee is to present 1. Sam. 1. 20. Luk. 1. 60. 63. the child Thirdly to giue or to take order for the giuing of some such name as may put the child in remembrance of some good dutie by the signification of it or by setting before him in it the example of some whose faith and vertues are commended in the Scriptures Fourthly after Baptisme when the child Ephes 6. 4. is capable he is to catechize and to bring it vp in the feare and information of the Lord or to procure it to bee done by others that are more able Q. What are the duties of the rest of the Church A. First to reioyce and to giue thankes to God for the encrease of his Church Secondly to giue attendance to the doctrine and to pray that the child may be made partaker of Christ and his benefits Thirdly when it commeth to age to doe such duties vnto it as one member oweth to another CHAP. 38. Of the Supper of the Lord. Wherein consider The parts Signes Elements Actions about them Things signified The circumstances Time Persons MATTH chap. 26. vers 26. 27. 28. 29. 26. And as they were eating Iesus tooke bread and blessed it and brake it and gaue it to the Disciples and said Take eat this is my body 27. And he tooke the cup and gaue thankes and gaue it to them saying Drinke ye all of it 28. For this is my blood of the new Testament which is shed for many for the remission of sinnes 29. But I say vnto you I will not drinke henceforth of this fruit of the vine vntill that day when I drinke it new with you in my Fathers kingdome Q. SO much for Baptisme What is the Lords Supper A. It is the other Sacrament of the Gospell whereby is sealed vnto vs our continuance minishment 1. Cor. 11. 20. and growth in Christ and in his body which is his Church Q. What are the outward signes in this Sacrament A. Bread and wine and the sacramentall actions in and about the same Matth. 26. 26. c.. Q. VVhat manner of bread is fittest A. Ordinarie bread
vnto all the Iewes to the hundred twentie and seuen prouinces of the kingdome of Ahasuerus with words of peace and truth 31. To confirme these daies of Purim in their times appointed according as Mordecai the Iew and Ester the Queene had enioyned them and as they had decreed for themselues and for their seed the matters of the fastings and their cry 32. And the decree of Ester confirmed these matters of Purim and it was written in the booke Q. HItherto of a holy Fast what is a holy Feast A. A day of reioycing before the Lord for some singular benefit especially for some great deliuerance from some notable euill either vpon vs or hanging ouer our heads which ought to be the greater if vpon our humiliation by fasting and prayer God hath granted the same Q. What is the most conuenient time for a holy feast A. That time especially which is nearest vnto the mercy benefit receiued as we may perceiue by this storie where the Iewes that were in the countrey and in the prouinces did celebrate it the fourteenth day of the moneth Adar because they had ouerthrowne their aduersaries the thirteenth day before and the Iewes that were in Susis because they made not an end of the slaughter of their enemies before the fourteenth day was past they celebrated their feast the fifteenth Q. Wherefore is it most conuenient to take the time that is next the deliuerance especially A. Because we vse to be most strongly throughly 2. Chron. 20. 26. affected with the benefit wee receiue at that time that first it is bestowed vpon vs especially as hath bin said before when there is not onely a notable benefit befallen vnto vs but withall we are freed thereby from some notable euill that was vpon vs or neare vnto vs. Q. Wherein consists this holy feast A. Partly in certaine holy duties to God and man and partly in a more liberall vse of food apparell and other comforts of this life so far forth as they may further the said duties Deut. 14. 26. Nehem. 8. 10. Q. What is our duty vnto God in the day of the feast A. First to lift vp our voice in thanks-giuing to God Psa 116-1 4. 103. 1. c. not onely for that speciall benefit which is the occasion of the feast but for other his mercies which that benefit should bring to our remembrance Secondly by a diligent meditation of the present benefit 2. Cor. 1. 10. to confirme our faith and confidence in God that hee that hath so mightily and graciously deliuered vs will also in the same or the like dangers deliuer vs hereafter so farre as the same shall be good for vs. Q. What is the duties we should performe to men A. An exercise of speciall kindnesse and liberality Deut. 12. 17. 18. according to our power out of the feeling of the bountifull hand of God towards vs. Q. How must this be shewed A. By mutuall sending of gifts and presents one Reu. 11. 10. Neh. 8. 10. to another and portions to the poore and needy Q. How many kinds of a holy feast are there A. Two publike and priuate as of a holy fast CHAP. 43. Of the rule of Prayer where of the Lords Prayer in generall The speciall rule of prayer is the Lords praier which consists of A preface and the prayer it selfe which is A forme of petition of things concerning Gods glory which concern The glory it selfe Ch. 40. 44. The meanes Ch. 45. Our selues our neighbours Chap. 47. and of thankes-giuing Chapter 50. Mâ—r. chap. 6. vers 9. After this manner therefore pray ye Our Father which art in heauen hallowed be thy name Q. HItherto of the sorts of Prayer what principall rule are wee to follow for our direction in the matter and manner of our prayers Q. We are herein for helpe of our weaknesse to looke vnto the prayers of the holy men of God set downe in Scripture according as the estate wherein they were at the time of those prayers may best sort with the speciall cases and conditions that wee are in when wee pray But especially and aboue any other yea aboue all of them we are to looke vnto that most absolute prayer a Mat. 6. 9. Luk. 11. 2. which our Sauiour Christ hath taught vs in the Gospell Q. Doe you call that a prayer which of some is thought onely a for me to direct our prayers by A. It is both a prayer which we may and ought to vse and also a forme of prayer whereunto wee are to conforme and by which wee ought to square all our prayers by and therefore as Christ biddeth vs pray Mat. 6. 9. Luk. 11. 2. after this sort so in Luke hee biddeth vs say Our Father c. Q. May there not besides this prayer of the Lord be now vnder the Gospell a set forme of prayer in the Church A. Yes verily and it is conuenient it should bee so so that it be left to the liberty of the Church to alter it Q. Wherefore is it conuenient that there be a set forme of prayer A. First for testifying the consent of all true Churches in the things that concerne the worship and seruice of God which may appeare by such bookes Secondly for direction of the Ministers to keepe in their administration for substance like soundnesse in doctrine and prayer Thirdly to helpe the weaker and ruder sort of people especially and yet so as the set forme make not men sluggish in stirring vp the gift of prayer in themselues according to diuers occurrents it being incident to the children of God to haue some gift of prayer in some measure 〈◊〉 12. 10. Q. VVhat is the Lords prayer A. It is a prayer which the Lord Iesus Christ taught his Disciples which is an absolute prayer in it selfe and a prayer giuing a perfect direction to frame all other prayers by Q. VVhat are we to consider in this prayer A. Two things the preface and the parts of prayer Q. What gather you of this that there is a preface set before the prayer A. That Christian men are not to come rashly vnto Psal 10. 17. Eccles 5. 1. 2. prayer but with preparatioÌ„ for the Angel of the Lord standeth at the entrie to strike with hardnes and blindnesse c. those that come without preparation for if wee come not without preparation before an earthly Prince but bethinke vs of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of heauen and earth Q. How are we to prepare our selues A. Not onely by putting off our euill affections Exod. 3. 5. Psal 26. 6. 1. Tim. 2. 8. but euen our honest and otherwise in their due time necessarie cogitations as the cares and thoughts of our particular vocations as of house or family c. Q. VVhat is the Preface A. Our Father which art in heauen Q. VVhat is to be considered
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
in prophecying whereas no Prophet continued alwaies in foretelling Thirdly For that this prophecie consisteth in teaching and exhorting Q. Why is it added that he must doe it to the edification of the Church A. To teach that a Minister in his sermons should 1. Cor. 1. 4. 5. not vse profound speculations of Philosophie strange languages and such like ostentation of learning but that he should so labour to speake that as well hee that cleaueth wood as he that sitteth on the throne euen the simplest should vnderstand and learne what is the good will of God Q. Is it sufficient that the Minister of the word bee able to teach A. No there is further required of them that they 1. Tim. 3. 6. be no new and greene plants in the Church of God but such as by a long abode in the Church may bee as timber well seasoned and therefore fit to beare the stresse and waight of the ministerie in the Church of God Q. What further A. That as in other respects so in regard of the waight of their charge they are to be seuered as much as may bee from all other offices and charges in the Common-wealth And certainly if a man were neuer so well graced of God yet the ministery of the word d 2. Cor. 2. 16. alone if faithfully discharged would be imployment enough for him which requireth the whole strength of a man and if the e Act. 6. 2. 4. Apostles would not attend vpon the Deaconship being so neare to the ministery much lesse is it fitting for any other to intangle themselues with other offices Q. What other things are generall to them A. That as they are Gods mouth in preaching the word to the people so they are the peoples mouth to God in prayer Q. What is the Teachers dutie A. To interpret the Schriptures teaching the people Ephes 4. 14. Tit. 1. 9. 11. Neh. 4. 17. committed vnto him for the establishing of their mindes in the truth of the doctrine of God confuting the contrary errours like to them that reedified the walles of Ierusalem who wrought with one hand and held their swords in the other Q. What is the Pastors dutie A. Out of sound doctrine to exhort and feed his Tit. 1. 9. 2. Tim. 4. 2. people by applying the doctrine to the present vse and necessity of his flocke and so to bring them to the obedience of God Q. How is doctrine applied to the present vse and necessity of the flocke A. a Luk. 12. 42. 1. Cor. 12. 8. 14. 3. By applying it according to their seuerall estates and occasions present and this is that wisedome which ought to bee in the Pastor to comfort the afflicted strengthen the weake beat downe the proud lift vp the humbled heale the broken and b 1. Tim. 5. 1. to know that Magistrates must bee otherwise exhorted then the subiects masters otherwise then seruants and so of the rest Q. What are the other assistants A. Such as a 1. Tim. 5. 17. Act. 14. 23. 1 Cor. 12. 38. Rom. 12. 8. helpe the Ministers either in the ouersight of the behauiours of the seuerall members of the Church and in the administration of discipline or such b Rom. 12. 8. as attend vpon the poore collecting for them and distributing vnto them according to their seuerall conditions and necessities with simplicity of minde without partiall affection CHAP. 53. Of the day of Iudgement in generall 2. PET. chap. 3. vers 3. to the 12. 3. Knowing this first that there shall come in the last daies scoffers walking after their owne lusts 4. And saying Where is the promise of his comming For since the Fathers fell asleepe all things continue as they were from the beginning of the creation 5. For this they willingly are ignorant of that by the word of God the heauens were of old and the earth standing out of the water and in the water 6. Whereby the world that then was being ouerflowed with water perished 7. But the heauens and the earth which are now by the same word are kept in store reserued vnto fire against the day of iudgment and perdition of vngodly men 8. But beloued be not ignorant of this one thing that one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 9. The Lord is not slacke concerning his promise as some men count slacknesse but is long-suffering to vs-ward not willing that any should perish but that all should come to repentance 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a great noyse and the elements shall melt with feruent heate the earth also and the workes that are therein shall be burnt vp 11. Seeing then that all these things shall be dissolued What manner of persons ought yee to bee in all holy conuersation and godlinesse 12. Looking for and hasting vnto the comming of the day of God wherein the heauens being on fire shall bee dissolued and the elements shall melt with feruent heate Q. HAuing spoken at large of the gouernment of Christ in this world what followeth A. His gouernment in the day of Iudgement Q. What is the day of Iudgement A. It is the day appointed of God for the generall Act. 17. 31. Iudgement of all men concerning their euerlasting estate Q. Is there not iust cause giuen to doubt thereof seeing God hath delayed it so long A. No for to take away all doubt thereof out of Reuel 10. 6. our minds our Sauiour Christ hath not onely often told of it but hath also sworne it shall be Q. But if there bee an end of the world then it and the Gen. 8. 21. 2. Pet. 3. 4. things therein should by little and little weare away and consume but they doe not seeme so to decay for that they remaine as they were from the beginning of the Creation therefore it may seeme the world shall haue no end A. So indeed it seemed to some in the Apostles times and seemeth still to vaine and wicked men but we shall bee free from any such wicked and erroneous conceit if we take heed to the words of the Prophets and the commandement of the Apostles of the Lord our Sauiour as the Apostle Peter teacheth here Q. How doth he confute this godlesse conceit out of the Scripture A. First by affirming that the heauens and earth being created by the word and will of God in a small time may also in a small time be changed Secondly by denying that the world hath continued alwaies the same it was at the beginning of the creatiō in as much as the earth by water in the flood was couered in a short time and by the same reason may in a short time be consumed by fire Q. But it seemeth that this promise of his comming faileth for that he hath said he would come shortly when
open the secret closet of God Secondly that by this concealement we might bee made more watchfull for as the harlot is said to bee the bolder to commit wickednesse because the day of her husbands returne was set and appointed by him so it would fare with vs. Prou. 7. 20. Q. VVhat shall bee the generall state and disposition of them which are liuing at the comming of Christ A. Generally the world shall be drowned in security as was the old world in the daies of Noah immediately before the flood and as was Sodome immediately before the fire and brimstone came downe frō Luk. 17. 26. 31. heauen for as in the dayes of Noah notwithstanding hee forewarned them by his preaching and by his building of the Arke they were eating and drinking marrying and giuing in marriage vntil the flood came and tooke them away and as in the dayes of Lot they dranke they bought they sold they planted they builded till fire fell downe from heauen and destroyed them all so likewise it shall come to passe in the latter dayes Q. VVhat gather you of this A. That thereby the Lord will take a triall of the consciences of his children whether they will bee carried away with the inticements of these pleasures as before he tooke triall of their knowledge by the false Christs and false Prophets and withall by this course he disposeth of the means wherby the wicked may deseruedly perish in that those whom one mischiefe doth not entangle another may reach Q. Why shall these things spoken of bee imputed as if they were sinnes seeing they are both lawfull and necessarie A. True it is that eating and drinking and giuing to marriage buying and selling planting and building are in their owne nature lawfull and necessarie but our Sauiour Christ meaneth the abuse of these things and thereby declareth that a great condemnation may be due vnto those things which before men are not condemned Q. How doth it appeare that hee meaneth the abuse of these things A. First by the Hebrew phrase of eating and drinking which being vttered in the present time noteth a continuance of eating and drinking Secondly from the Euangelist Lukes manner of vtterance of them without any copulatiue conioyning of them on this manner They ate they dranke they bought they sold they planted they builded that is to say they were excessiuely and aboue measure giuen ouervnto these things Like bruit beasts from whom some thinke this metaphor is borrowed that eate all the day and some part of the night As in the matter of buying selling when Mat. 22. 5. Luk. 14. 18. 19. men doe employ themselues so much therin that they cannot attend to the seruice of God So in building when men build excessiuely that is further then their 1. Cor. 7. ability calling or manner of the countrey wherein they liue will affoord And in the matter of marrying and giuing to marriage when the children of God shall take a Gen ... vnto them prophane women such as their eyes like best Or when men doe ioyne themselues in Matrimonie for liuing or parentage only without respect of religion Or when men liue vnchastly euen in wedlocke wheras b 1. Cor. 7. 29. they that haue wines are commanded by the Apostle to be as if they had none that is to vse this benefit of marriage soberly c 1. Tim. 4. 3. 4. and that with prayer Q. What other sinne will be then A. Security carelesnesse and sensuality liuing as meere naturall men yea as very bruit beasts and Atheists in the world Q. How so A. In that it is said that as it was in the dayes of Noah notwithstanding they were forewarned of the flood both by the preaching of Noah and the building of the Arke yet as men being cast into a deepe sleepe they cried peace peace vnto themselues vntill the floud swallowed them vp so it shall bee in the latter daies that men shall bee ouertaken suddenly as a woman with child with the iudgment of God when they thinke all to be well with them Q. What learne you of this A. That we should not deferre the time of our repentance vntill wee see the nearest signes of the latter day as the darkening of the lights of heauen and the roring of the seas for as much as they will minister greater matter of feare vnto vs then of conuersion Q. What generall vse are the children of God to make of all these signes A. They are to bee watchfull and to prepare themselues because they know not what houre hee will come which our Sauiour vrgeth by a similitude of an housholder which if hee knew what houre the theefe would come he would surely watch thē much more should we watch because in an houre that we thinke not will the Sonne of man come Q. What preparation is required A. That which our Sauiour teacheth in two parables Q. What is the first A. The parable of the ten Virgins Matth. 25. 1-14 Q. VVhat is the scope and drift of it A. Effectually to stirre vs vp to prepare our selues for the comming of Christ Q. VVhat difference is there betwixt this parable and others tending this way A. Very little or none at all for as the other doe solicite vs to watch both for the day and houre of Christs comming that wee bee not surprised at vnawares so this parable doth teach how dangerous it is and how desperate our estate shall be if we be carelesse thereof and withall presseth that same point especially of watching euen for the houre or moment when our Sauiour Christ commeth Q. VVhy doth our Sauiour Christ vse so many parables for declaration of his second comming A. Because the dulnesse of our capacities and the corruption of our affections is such that we are hardly lifted vp from earth to heauenly meditations and being raised vp we are ready of our naturall weaknesse eftsoones to fall in which regard the multiplying of parables are as helpes to lift and vphold our affections to the meditation of the former doctrines concerning his second comming besides the weight and importance of the matter is set forth by the number of parables Q. From whence is this parable of the tenne Virgins taken A. It is borrowed from the manner of the countrie where our Sauiour taught where a maide giuen Iudg. 14. 11. Mat. 9. 15. to marriage had her maidens and the bridegroome his yong men which gaue attendance on them fetching the bride from her friends to his house which was done it the night Q. VVhat is the meaning of this parable A. By the bridegroome is signified our Sauiour Christ himselfe whose spouse is the Church and by the ten Virgins are meant the professors of the Gospell professing their attendance vpon Christ their redeemer Q. VVhat did the Virgins to declare their diligence in waiting for his comming A. They tooke with them their lamps whereby they made profession of their attendance and
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
the Iudge For the faithfull Against the wicked The execution thereof Chap. MATTH chap. 25. vers 34. to the end 34. Then shall the King say vnto them on his right hand Come ye blessed of my Father in herit the kingdome prepared for you from the foundation of the world 35. For I was an hungred and ye gaue me meat I was thirstie and ye gaue me drinke I was a stranger and yee tooke mee in 36. Naked and ye clothed me I was sicke and ye visited me I was in prison and ye came vnto me 37. Then shall the righteous answere him saying Lord when saw wee thee an hungred and fed thee or thirstie and gaue thee drinke 38. When saw wee thee a stranger and tooke thee in or naked and clothed thee 39. Or when saw we thee sicke or in prison and came vnto thee 40. And the King shall answere and say vnto them Verily I say vnto you In as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me 41. Then shall he say also vnto them on the left hand Depart from me ye cursed into euerlasting fire prepared for the diuell and his angels 42. For I was an hungred and ye gaue me no meat I was thirstie and ye gaue me no drinke 43. I was a stranger and ye tooke me not in naked and yee clothed me not sicke and in prison and ye visited me not 44. Then shall they also answere him saying Lord when saw we thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee 45. Then shall he answere them saying Verily I say vnto you In as much as ye did it not to one of the least of these ye did it not to me 46. And these shall goe away into euerlasting punishment but the righteous into life eternall Q. So much of Christs preparation to the Iudgment what are the parts thereof A. Two first the sentence of the Iudge which is twofold one for the faithfull another against the wicked and secondly the execution of the sentence Q. What is the former sentence which is for the faithfull A. It is this Come ye blessed of my father inherit the kingdome prepared for you before the foundation of the world c. Q. Why doth the iudgement begin at the godly A. Because our Sauiour will haue them to fit with him to iudge the wicked therefore hee fitteth them thereunto by clearing them first 1. Cor. 6. 2. Reuel 3. 21. Q. What gather you of this order A. A notable comfort to the godly against all trouble that as the Lord in mercy beginneth his correction at them in this life so in the last day he shall begin with them the iudgement of ioy and comfort and that hauing bin mis-iudged here they shall then iudge their Iudges vnlesse in time they repent Q. What learne you out of this former sentence A. First a notable harmonie betwixt Christ and his Church that as they say vnto him Come Lord Iesus Reuel 22. 20. come quickly so shall hee say vnto them Come yee blessed of my Father Come declaring their exceeding desire of mutuall fellowship and society Q. What else A. That life euerlasting is called a kingdome and therefore euery godly one shall be made partaker of a most glorious kingdome Q. How commeth this kingdome by grace or desert A. By the onely grace of God in Iesus Christ Q. Declare the same more euidently A. First it is the blessing of God and therefore of grace Secondly it is giuen to vs as to heires not as the wages of a seruant which commonly deserueth more then a sonne Thirdly it was prepared for vs from the beginning of the world and therefore is of the meere loue of God and not of merit Q. So much of the sentence What is the reason of it A. When Christ was an hungred they fed him when he was a thirst they gaue him drinke when he was naked they clothed him when he was sicke and in prison they visited him Q. Doth not this reason plainly strengthen the doctrine of merits A. Not so seeing for importeth not heere the For. cause but the effect as wee say Summer is come for flowers doe spring and It is a good tree for it bringeth forth good fruit these are effects and not causes Moreouer if Christ would haue taught merit then would he haue chosen the greatest and chiefest works as of his owne worship in the first table else some might iustly complaine that they were not rewarded according to the measure of their good workes hauing yeelded a greater obedience to the first table then others Q. VVhy then doth Christ choose those workes of the second table A. Because they are most manifest to the world following therein the custome of earthly Iudges who insist most vpon plainest proofes either to conuince the guiltie or cleare the innocent so Christ pronounceth his sentence rather according to workes then to faith and those of the second table rather then of the first because workes are more visible then faith and it is easier to play the hypocrite in the obedience of the first table then of the second Q. Why doth Christ here vse so long a catalogue of these workes A. To teach vs to exercise mercie in all those duties and not content our selues with any one of them Q. How could they doe these things vnto Christ whom most of them did neuer see A. When they did any of them to his poore members Mat. 25. 41. then they did it vnto him Q. VVhat gather you of this A. That seeing it was a great honour to lodge Angels at vnawares in stead of strangers this is a far more excellent honour whereunto Christians are called being assured that in receiuing such poore as are there spoken of they receiue Christ himselfe which should stirre vp the bowels of mercy and compassion in vs towards them seeing not so much as a cup of cold water Mat. 10. 42. shall be vnrewarded Q. So much of the former sentence What is the latter against the wicked A. Depart from me ye cursed into euerlasting fire prepared for the diuell and his Angels Q. VVhat is the equitie of this speech A. It is likewise answerable to their owne deserts Amos 6. 3. Iob 21. 14. who in their life thrust away from them the day of the Lord and as it were bid Christ depart Q. When doe the wicked say so to Christ A. When they refuse to know his will when they disdaine the ministerie are vnmercifull to the poore and the stranger or the like Q. What are the parts of this his iudgement A. First to be depriued of Gods presence as it is a great part of glory to bee continually in his presence Secondly to be euerlastingly tormented in hell fire Q. What is the reason of this sentence A. It is cleane contrary to the former for leauing
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