A TREATISE OF CHRISTIAN RELIGION OR THE WHOLE BODIE AND substance of Diuinitie By T. C. BY WISDOME PEACE BY PEACE PLENTY AT LONDON Imprinted by FELIX KYNGSTON for THOMAS MAN 1616. TO THE CHRISTIAN READER MAny haue bin sorrie good Reader to see some writings of this learned and godly Author come forth in publike since his death with so many defects and maimes To giue an instance hereof there is an exposition of the Epistle to the Colossians published vnder his name wherein hee hath had very much wrong done to him it being nothing else but a bundle of raw and imperfect notes taken by some vnlearned hearer neuer perused or so much as seene by the Author himselfe Wherein there is scant any good coherence of matter to be found or any perfect periods and sentences handsomly knit together or sutably depending one vpon another This Treatise of Religion now reprinted was the first whereof of there was much expectation and desire as of that which would be of more generall vse to all sorts of people in which respect the Author himself was known to make more account of it and would if God had prolonged his daies to haue perfected the same according to his own wishes haue giuen fuller satisfaction to his iudicious and impartiall Reader His purpose was to set downe in most plaine and familiar manner all the necessarie points of positiue Diuinity whereunto God in a gratious measure hath inabled him as may appeare euen by the first impression though it were published with many wants and imperfections What paines and faithfulnesse hath been vsed in this second edition for the supply of defects and amendment of the faults of the former will appeare to them that shall take time and paines to compare them together His helpe was principally vsed herein who was well acquainted with the Author and his purpose and who hath done no more herein in effect then what he had helpe in either from the Authors owne little Catechisme or from some directions in the best and last copie that he left behind him or which the necessitie of the method which he propounded did require The first edition as appeares wanted a beginning by meanes whereof the whole worke was as the trunke of a body without the head the reason whereof was the transposing of the doctrine of the Scripture wherewith he first began the Treatise into a more fit place this as neare as can bee according to the Authors mind and speciall direction is supplied in the first Chapter the like transposition of other particulars not well vnderstood by his seruant that copied forth the booke afterwards was a cause of the multitude of other errours also which wee hope are now sufficiently amended all particulars being brought to their proper places Only there is in the exposition of the last petition of the Lords Prayer a large discourse of Gods gouernment concerning sinne which were to bee wished had been brought backe to the tenth Chapter which is the first and fittest place for that argument to bee handled in and also whether by the Printers negligence or his that writ the copie there is one whole question and answere which belongs to the latter end of the seuenteenth Chapter placed out of order and set in the beginning of the eighteenth Chapter There are also to my griefe many other verball faults which the Printer and the transcriber must diuide betweene them which though they may bee easily discerned by the iudicious and aduised Reader yet may make others to stumble and therfore I earnestly pray thee good Reader which thou easily maiest doe that thou wouldest amend them in the first place according to the direction following Further thou art to be entreated that hereafter thou esteeme nothing to bee his but what shall bee published or approued by them to whom by his last will and Testament hee committed the perusall and examination of his writings Farewell W. B. THE CONTENTS OF THE SEVERALL CHAPTERS Ch. 1. Of Christian Religion and the parts thereof pag. 1. 2. Of the Essence of God 3. 3. Of the Attributes and properties of God 6. 4. Of the Trinitie 15. 5. Of the kingdome of God especially his Decree 18. 6. Of the execution of Gods Decree where of the creation in generall and speciall 22. 7. Of the creation of man 31. 8. Of Gods gouernment in generall 38. 9. Of his speciall gouernment and of the fall of man 42. 10. Of Originall and actuall sin and the guilt thereof 63. 11. Of the punishment of sinne 70. 12. Of the word of God 73. 13. Of the parts of Gods word and of the Couenant of Workes in generall 80. 14. Of the Couenant of workes in speciall 85. 15. Of the first Commandement 91. 16. Of the second Commandement 95. 17. Of the third Commandement 103. 18. Of the fourth Commandement 107. 19. Of the second table in generall 120. 20. Of the fifth Commandement 122. 21. Of the sixth Commandement 133. 22. Of the seuenth Commandement 140. 23. Of the eighth Commandement 147. 24. Of the ninth Commandement 153. 25. Of the tenth Commandement 157. 26. Of the summe of the Law 162. 27. Of the Couenant of grace 166. 28. Of Christs person 169. 29. Of the office of Christ 174. 30. Of his Propheticall office 179. 31. Of his Priestly office 182. 32. Of his Kingly office 187. 33. Of the excellency of his Kingly office in speciall 192. 34. Of the parts of Christs Kingdome 200. 35. Of the speciall working of Gods spirit in the Church by the word 205. 36. Of the Sacraments in generall 211. 37. Of Baptisme 218. 38. Of the Lords Supper 225. 39. Of Ecclesiasticall discipline 233. 40. Of Prayer or Inuocation 241. 41. Of fasting 247. 42. Of feasting 251. 43. Of the rule of Prayer and of the Lords prayer in generall 255. 44. Of the first Petition 261. 45. Of the second Petition 263. 46. Of the third Petition 267. 47. Of the fourth Petition 270. 48. Of the fifth Petition 274. 49. Of the last Petition 280. 50. Of thankes-giuing the second part of the second prayer 289. 51. Of Vowes 292. 52. Of the Church Militant 296. 53. Of the day of Iudgement in generall 308. 54. Of the day of Iudgment in speciall and of Antichrist 311. 55. Of the nearer signes before the day of Iudgement 327. 56. Of the Iudgement it selfe 341. Of the sentence of the Iudge 349. 57. Of the execution of Gods Iudgement 354. A TREATISE OF CHRISTIAN RELIGION CHAP. 1. Of Christian Religion in generall and the parts thereof Christian Religion treateth of the Nature of God therin of the Vnity of the God-head Where Of his Essence Chap. 2. Of his Attributes Chap. 3. Trinitie of Persons Chap. 4. Kingdome of God Chap. 5. IOH. Chap. 17. vers 1. 2. 3. 1. These words spake Iesus and lift vp his eyes to heauen and said Father the houre is come glorifie thy Sonne that thy Sonne also may glorifie thee 2. As thou hast
What further is required A. To feare him aboue all others because hee aboue Matth. 10. 28. 1. Pet. 3. 6. all others is most powerfull and iust .. And this feare is then in vs when it is stronger to moue vs to good then the feare of men to moue vs to euill Secondly when we doe not the good wee doe onely or principally for feare of danger from men but for feare of God Q. What is yet further required in the inward worship A. The reuerénce of the Maiesty of God in regard wherof we should carry such a holy shamefacednes in all our actions that no vnseemly behauiour proceed from vs that may any waies bee offensiue to him of which if men be so carefull in the presence of Princes who are but mortall men how much more carefull ought we to be therof in the presence of the Almighty and most glorious God Which holy Reuerence of God was specially prefigured in the Ceremoniall Deut. 23. 12. 14. Law where it was required that whē men would ease themselues according to the course of nature they should goe without the Host and carrie a paddle with them to couer their feet because saith the Lord I am in the middest of you whereby the filthinesse and impurity of the mind was forbidden more then of the body and the equity hereof reacheth also vnto vs. Q. VVhat is contrary to this reuerence of the Maiesty of God A. Irreuerence or prophanesse when men regard not how basely and vilely and vnseemely they behaue themselues before God And thus much of the Inward Worship of God the Outward Worship of God followeth Of which more generally in the Second Commandement more particularly in the third and fourth CHAP. 16. Of the Second Commandement The outward worship of God in general in the second Cōmandement where consider the Things Forbidden Generall Special Images Making Bowing downe and worshiping Commanded Generall Speciall Substātiall Ordinary Prayer Extraordinarie Fasting Feasting Circumstantiall as conuenient gestures Reason Threatning Promise EXOD. 20. 4. 5. 6. 4. Thou shalt not make vnto thee any grauen Image or any likenesse of any thing that is in heauen aboue or that is in the earth beneath or that is in the water vnder the earth 5. Thou shalt not bow downe thy selfe to them nor serue them For I the Lord thy God am a iealous God visiting the iniquities of the fathers vpon the children vnto the third and fourth generation of them that hate me 6. And shewing mercy vnto thousands of them that loue me and keepe my Commandements Q. VVHat is the second Commandement A. Thou shalt not make thee any grauen Image nor likenesse of things c. Q. VVhat is treated of in this Commandement A. The outward worship of God as appeareth by the words make bow worship Q. What learne you from this order of the Commandements A. It sheweth that the inward and outward worship of God ought to goe together so that they who dare present their bodies to a Masse or any other grosse Idolatrie and say they keepe their harts to God are here conuicted of falshood and hypocrisie Q. VVhat is forbidden in this Commandement generally A. All will-worship how great a shew soeuer it haue Q. VVhat are the parts of that will-worship A. The outward worship of any besides God and of God any otherwise then hee commandeth Q. VVhat are the particulars forbidden in the outward worship of God A. First we are forbidden to make Images and secondly to bow vnto them or worship them Q. Why is this part so largely set forth A. To meet with the corruption of men that by nature are exceeding prone to Idolatrie Q. Are all Images by this Commandement vnlawfull A. No but such as are made for religious ends and vses for in ciuill matters they may haue a lawfull and commendable vse Q. What gather you of this A. That the Popish doctrine of Images that they are Lay mens books is directly contrary to the word of God and therefore to be detested of all Gods children Q. What Images are most of all condemned A. Images of God for it is a great sinne to conceit or imagine in our hearts that he is like any thing how excellent soeuer we doe thinke it but it is much worse so to set him out to the view of others considering that the mind can conceiue a further beautie then the hand of the Artificer can expresse And therfore the children of Israel did sin grienously and were Exod. 32. 4. 9. 10. 27. 28. worthily condemned for worshipping God in the Image of a Calfe Q. Did not the Israelites worship the Calfe as God as the Papists say A. No but they worshipped God in the Calfe Exod. 32. 5. for they said Let vs make a feast to morrow to the Lord. Q. Wherein did they sinne so grieuously A. In tying the presence of God to the worke of their owne hands and coupling him with their Idols Exod. 20. 4. 5. 6. 1. King 18. Matth. 15. Hos 2. 16. which he cannot endure for God saith by his Prophet Hosea You shall no more call vpon me in Baal So impossible it is truly to serue God by an Idoll as the Papists doe Q. How appeareth it that we should make no Image of God A. In the 4. of Deuteronomie the Lord forewarned Vers 12. the Israelites that because they saw no Image of him when he gaue the Law therefore they should make no likenesse of him Q. But what moues the Papists to paint God like an old man A. The false expounding of a place in Daniel where Dan. 7. 5. he is called the Ancient of daies Whereby is meant his Eternity how he was before all times But whatsoeuer Deut. 27. 15. property in God it be that they set forth by an Image it is execrable so to doe Q. What other Inuentions of men besides Images are here forbidden A. All such inuentions of men as are deuised for any worship or seruice of God likewise all representations of any grace of God otherwise then God hath appointed or may be allowed by his word And herein wee are to obserue the Apostles rule and practice 1. Cor. 11. where he saith That whicb I haue receiued of 1. Cor. 11. the Lord I haue deliuered vnto you for if he might adde nothing to Gods Ordinance much lesse may we Q. What else is here condemned A. First to vse any Word publikely in the Church besides the writtē word of God contained in the Canonicall Scripture Secondly to deuise any other ministerie then that which God hath appointed Thirdly to goe to Witches to consult with Starre gazers or the like to whom Moses opposeth a Prophet as the onely lawfull Minister of God warrantable meanes to know his will by Q. What further is forbidden A. All the meanes and occasions of Idolatrie and al Deut. 7. 3. 4. 1. Cor. 11. 39. league and amity with Idolators therefore no professor
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.
holy with him and not one more holy then another Q. Not to stand vpon the old Testament what testimonies are there for the proofe of the God-head of these three persons out of the New ioyntly A. Where the Father from heauen witnesseth of Matth. 28. 19. the Sonne the holy Ghost appearing in the likenes of a Doue And in that we are to bee baptized into the name of the Father the Sonne and the holy Ghost Also where wee are required to pray to the Father to send the holy Ghost and this testimony we haue in hand Q. Hauing shewed the proofes of their God-head ioyntly let vs also heare the proofes of euery one of them apart What therefore are the proofes that the Father is God A. Wee are a Matth. 6. 6. 9. 11. 25. 27. directed to pray to him and hee is said to reueale mysteries and to b Mat. 5. 45. make his sunne to shine on the euill and on the good The Apostle saith c Rom. 1. 7. Grace and peace from God the Father and Christ himselfe saith d Iohn 17. 3. This is life euerlasting to know thee to be the only true God and Iesus Christ whom thou hast sent Q. What proofes are there that the Sonne is God A. That he is called Iehouah and that the essentiall Esay 25. 9. Zach. 2. 10. 11. Prou. 8. 22. Iohn 1. 1. Heb. 1. 10. properties workes and actions of God are giuen to him Q. How proue you that the holy Ghost is God A. For that the Name Properties and actions of Act. 3. 4. Gen. 1. 2. Esay 61. 1. God are giuen to him also as to the Father and the Sonne Q. How are these being three said to be but one A. They are one in Being and Essence but three Persons in subsistence Act. 20. 28. 1. Cor. 12. 4. 5. Deut. 6. 4. Mark 12. 32. 1. Cor. 8. 4. 5. 6. Q. What learne you from this that the Apostle saith That they are three A. That the word Trinity although it be not expressely set downe in the word yet hath it a sufficient ground from thence Q. What learne you from this that they are said to bee three Witnesses A. A Great assurance of the truth of al things that God speaketh whether they be promises or threats seeing all is confirmed by three witnesses against whom no exception lieth Q. What doe they witnesse A. That God hath giuen eternall life vnto vs and that this life is in that his Sonne And thus much of the first part of Diuinity which is of the Nature of God It followeth to speake of his kingdome which is the second Part. CHAP. 5. Of the Kingdome of God and specially of his Decree The Kingdome of God hath two parts his Decree whereof Predestination consisting of Election Reprobation Execution thereof Chap. 6. PSAL. 99. vers 1. 2. 3. 4. 1. The Lord raigneth let the people tremble hee sitteth betweene the Cherubims let the earth be moued 2. The Lord is great in Zion and hee is high aboue all the people 3. Let them praise thy great and terrible Name for it is holy 4. The Kings strength also loueth iudgement thou doest establish equitie thou executest iudgement and righteousnesse in Iacob Q. VVHat learne you from these words the Lord reigneth A. That God alone hath and exerciseth soueraigne and absolute empire ouer all and that hee admitteth no fellow-gouernour with him Q. What is the Kingdome of God A. It is an eternall kingdome appointed and ruled Esay 9. 7. Dan. 3. 33. Esay 40. 13. Rom. 11. 34. 35. 36. Ephes 1. 11. Esay 44 24. 45. 7. 48. 11. Eph. 1. 12. 14. Psal 97. 5. Prou. 16. 4. Rom. 11. 36. by the counsell of his owne will Q. Wherewith doth he raigne and rule A. Principally by his owne powerful Spirit which none can resist Q. What end doth hee propound vnto himselfe in his Kingdome A. His owne glory Q. What is that about which his Kingdome is occupied A. All things visible and inuisible Q. When shall it end A. Neuer either in this world or in the world to Psal 145. 13. come Q. What manner of Kingdome is it A. A righteous Kingdome Q. What instruction learne you from this that God Psal 45. 7. 97. 2. raigneth as is aforesaid A. First that therefore all Nations and sorts of men tremble and stand in greatest awe of him for that he alone is able to saue and to destroy For if men tremble vnder the regiment and kingly rule of men how much more ought we to tremble vnder the powerfull Kingdome of God who hath more power ouer the greatest Monarches then they haue ouer their basest subiects Q. This trembling doth it stand only in feare A. No but in Reuerence also that that which we Psal 2. comprehend not in this kingdome with our reason we reuerence and adore Q. What learne you thereby further A. That we subiect our selues to his Kingdome erected amongst vs that we presume to know nothing concerning the same but that hee teacheth vs to will nothing but what hee commandeth or alloweth to loue hate feare and affect nothing but as hee requireth Q. What other fruites are there of his Kingdome A. That he ought to be magnified because hee is great and fearfull and yet holy and holinesse it selfe vers 3. Q. What comfort learn you from this that God reigneth A. First that when we are wronged and oppressed by tyrannie of men wee may haue our recourse to the iust and righteous Iudgement of God which is the Ecclesiast 5. 7. 3. 16. 17. righteous Iudge of the world and that it is not in the power of any tyrant to keepe vs from him Secondly that although all the world roare and Psal 93. 10. 11. 97. 1. fret yet we should not feare because the Lord is greater and more powerfull then they all Q. What learne you of that the Prophet saith He is high aboue all people A. That which himselfe teacheth vers 5. that wee extoll him with praises Psal 145. 12. Q. What are the parts of his Kingdome A. Two 1. His decree 2. The execution of his decree ver 4. Q. What is Gods decree A. It is an action of his most perfect will whereby Ephes 1. 11. from all eternity hee hath freely determined of all things that euer haue been are or shall be which maketh the thing he decreeth perfectly good Q. Seeing his Decree is defined by his will what must we consider therein A. We must not subiect it to our shallow and base Rom. 11. 33. 34. capacity to measure it by our reason considering that the wil of God from whence the Decree commeth is vnsearchable Q. What gather you from that fourth verse A. That hee hath not onely decreed the things Act. 27. 20. 21. 22. 23. 24. 25. 26. 27. 31. 32. 34. 44. themselues but also their circumstances of place and time so
namely not to communicate with other mens sinnes as if we had not enow of our owne to answere for which especially belongeth vnto those in Charge Thirdly how dangerous an instrument an euill 1. King 16. 31. 2 King 8. 18. Nehem. 13. 26. and deceiued wife is which the Lord commandeth men should beware to make choyce of and if the man which is stronger may be deceiued by the woman much more the woman which is the weaker may be deceiued by the man Q. VVhat learne you of that Adam eate A. First that which hath been before noted that the Diuell by one of vs tempteth more dangerously then in his owne person so that Satan knew he could not so easily haue deceiued Adam by himselfe as by Euah Secondly for that at her motion hee yeelded it teacheth husbands to loue their wiues no otherwise Coloss 3. 18. then in the Lord as the wiues must do their husbands Q. Hitherto of the former part of this chapter touching the sinne of Adam Now let vs come to the other of the things that follow the sinne A. It followeth that their eyes were opened and that they saw themselues naked Q. Why were they not naked before and hauing the eye sharper then after the fall must they not needs see they were naked A. It is true howbeit their nakednesse before the fall was comely yea more comely then the comliest apparell we can put on being clad with the robe of innocencie from the top of the head to the sole of the foot wherfore by nakednesse he meaneth a shamefull nakednesse both of soule and body as the Scripture Reuel 3. 17. 18. speaketh otherwhere Q. What gather you from thence A. That the lothsomnesse of sinne is hidden from Prou. 5. 4. 23. 32. Matth. 27. 3. 5. our eyes vntill it be committed and then it presents it selfe fearfully to our consciences and appeareth in it proper colours Q. VVas that well done that they sewed fig-tree leaues to hide their nakednesse A. In that they were ashamed to behold their own nakednesse of the body it was well but in so much as they were not moued thereby to seeke a remedie for their inward nakednesse it was not well Q. VVhat gather you from thence A. First that those that doe feede their carnall delight Habak 2. 15. Gen. 9. 22. in the beholding either of their owne nakednesse or the nakednesse of any other haue lost euen that honesty that the sinfull nature of man naturally retaineth Secondly that such as for custome sake haue couered their nakednesse with clothes doe notwithstanding Ephes 5. 3. 4. 12. with filthie words as it were lay themselues naked are yet more wretched and deeplier poysoned with the poyson of the vnclean spirit and haue drunk more deeply of his cup. Q. Seeing our nakednesse commeth by sinne and is a fruit thereof it may seeme that little Infants haue no sinne because they are not ashamed A. So indeed did the Pelagian Heretikes reason but they considered not that the want of that feeling is for the want of the vse of reason and because they do not discerne betweene being naked and clothed Q. What followeth A. That at the noise of the Lord in a wind they fled from the presence of God and hid themselues where the trees were most thick Q. What learne you from thence A. First that the guilt of an euil conscience striketh Iob 18. 11. 14. Prou. 15. 15. horror into a man And therefore it is said that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King thereof it is that a good conscience is so greatly extolled that it is said to be not onely a feast but also a continuall feast Secondly that the fruit of sinne is feare which maketh a man to flie from God as from an enemy Wheras on the contrary side the Apostle affirmeth that hauing peace of conscience wee haue accesse and approch Rom. 5. 2. vnto God Thirdly their blindnesse following their sin wherby they thought that the shadow or thicknes of trees Psal 139. 7. 8. 9. 10. 11. 12. 13. 1. Sam. 10. 22. 23. would hide them from the face of God which could not haue hidden them from the face of a man whereas it is said of God If we goe vp to heauen hee is there if downe into the deepe he is there also Q. What followeth A. That God asketh where he is which knew well where he was Q. What learne you from thence A. First that wee would neuer leaue running from Esay 65. 1. God vntill wee came to the depth of hell if God did not seeke vs and follow vs to fetch vs backe againe as the good shepheard the lost sheepe Secondly that the meanes of calling vs home is by the word of his Luk. 15. 4. mouth Q. What followeth A. That Adam being asked assigneth for causes things which were not the causes as namely the voice of the Lord his feare his nakednesse which were not considering that hee had heard the voice of God and was naked when he fled not dissembling that which his heart knew to be the true cause of his sinne Q. What learne you from thence A. That it is the property of a man vnregenerate to hide and cloake sinne and therefore that the more we hide and cloke our sinnes when we are dealt with for them the more we approue our selues the children Iob 31. 33. of the old man the cursed Adam Q. VVhat followeth A. The Lord asketh how it should come that hee felt his nakednesse as a punishment and whether hee had eaten of the forbidden fruit Q. VVhat note you from thence A. That before that our sinnes bee knowne in such 1. Sam. 15. 13. Josh 7. 20. 2. King 5. 25. Act. 5. 8. sort as the deniall of them is in vaine and without colour we will not confesse our sinnes Q. VVhat learne you out of Adams second answere vnto God A. That the man vnregenerate dealt with for his sinnes goeth from euill to worse for his sinne that he Prou. 19. 3. hid before now he cannot hide it any longer hee excuseth it by excusing it accuseth the Lord as those doe who when they heare the doctrine of Predestination Mat. 25. 24. 25. and prouidence thereupon would make God a partie in their sinnes Q. What learne you further A. That howsoeuer Adam alleaged it for an excuse because hee did it by persuasion of another yet God holdeth him guiltie yea dealeth with him as with the principall because his gifts were greater then his wiues Q. What learne you from the answere of Eue to the Lords question why she did so A. The same which before that the vnregenerate man doth goe about to excuse the sinne he cannot denie for she casteth her sinne vpon the Serpent where shee said that which was true but kept
of his nonage and to enioy the liberty of a sonne so after the Gal. 4. 2. same manner the Law through the terrour and seueritie thereof moueth vs with the more ardent desire to seeke after Christ Moreouer as a Tutor or Vsher directeth the steps of the child and instructeth him in such courses of life by which hee is afterwards to liue so the Law after it hath brought vs to Christ directeth vs in the way wee haue to walke in this life to life euerlasting so that it hath two notable and worthie effects one as a spurre to chase vs vnto Christ the other as a light to direct and teach vs how to walke when wee are come vnto him Lastly as a Tutor it humbleth vs whiles by means therof we vnderstand how farre wee are from fulfilling the same and consequently how vnable wee are by the workes of the Law which alone are good works to free our selues from the curse of the Law CHAP. 14. Of the Couenant of Workes in speciall The Couenant of Workes or the Law in speciall In which consider Generally How it is defined By what rules interpreted Specially and herein the Preface The Law it selfe The first Table of Gods worship Inward onely 1. Commandement Ch. 15. Outward also More generally 2. Commandement Chap. 16. More particularly cōcerning the Special vse of Gods Name Comman 3. Chap. 17. The speciall time of his worshippe Com. 4. Chap. 18. The 2. Table of our Duties to man ROM chap. 2. vers 14. 15. 14. For when the Gentiles which haue not the Law doe by nature the things contained in the Law these hauing not the Law are a Law vnto themselues 15. Which shew the worke of the Law written in their hearts their conscience also bearing witnes and their thoughts the meane while accusing or else excusing one another Q. HItherto of the Couenant of Workes in generall it followeth to treat thereof in speciall Where is the Couenant of Workes summarity set downe A. In the Morall Law Q. Doth the Doctrine of the Morall Law goe before the Doctrine of the Gospell A. Yea. Q. Why so A. Because it was before the Gospell for it was giuen to Adam in his Integrity when the promise of Grace was hidden in God Q. Must it therefore be first in vse A. Yea verily as touching the former vse or vertue of the Law which is to shew vs what wee should do and our sinne and the punishment due vnto our sinne Q. VVhy is it said that the Law was not before Moses A. That is to be vnderstood of the Law as it was written whether by Moses or the hand of God otherwise the same Law for the substance thereof was also written in the beginning in the heart of Adam and Eue. Q. VVhat is the Morall Law A. It is a Doctrine commanding the perfection of Godlinesse and Righteousnesse binding vs to eternal Deut. 5. 32. 12. 32. 42. death for our least defect therein which Law is handled at large throughout the whole Scripture but is summarily contriued first into ten words or ten Commandements Deut. 4. 13. 10. 4. Mat. 22. 37. written by Gods owne finger at the first in Tables of stone to signifie thereby not onely the hardnesse of our hearts in which they ought to be imprinted but also the perpetuall vse of them to the Galath 3. 10. very end of the world And after further abridged into two Commandements by our Sauior Christ containing the summe of the whole Law Q. VVhat is the first thing that is necessarily required of vs for our better profiting by the Law A. That wee haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruits For how can a man acknowledge the breach of that Law which he knoweth not or how can he serue him in the endeauour of performance of it vnlesse hee vnderstand his Masters will Q. VVhat rules are there to helpe vs to the right vnderstanding of the Law A. There be chiefly foure whereof the first is that the Law is spirituall reaching to the soule and all the Rom. 7. 14. Deut. 6. 5. Mat. 22. 37. Mark 12. 30. Luk. 10. 27. powers thereof For the Law chargeth the vnderstanding to know euery duty euen all the will of God contained in it It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be beloued and to hate things to be hated Q. Doth the Law require these alike of all A. No but according to the sexe growth in age difference of calling as more of a man then of a woman of a young man then of a child of a publike person then of a priuate man Q. VVhat is the second rule A. That the Law is perfect not onely charging the Psal 19. 7. soule but also the whole soule not onely to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good Q. What is the third rule A. When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes Mat. 5. 27. 30. occasions and prouocations thereunto Q. What is the fourth rule A. Whatsoeuer the Law commands it forbids the Mat. 5. 21. 23. 24. 25. contrary and whatsoeuer it forbids it commandeth the contrary Q. Why is euery Commandement set forth vnto vs by the second person of the singular number A. God therein wisely preuenteth a common abuse amongst men which is to esteeme that which is spoken to all men to be as it were spoken vnto none As you shall haue it common amongst men to say and confesse that God is iust and mercifull and that hee commandeth this and forbiddeth that and yet they vsually so behaue themselues as though it nothing concerned them that they notwithstanding might liue as they list Q. What learne you from this A. That euery particular man is to iudge and esteeme that God speaketh in the Law to him in particular that he is accordingly to be affected therwith Q. Why are all the Commandements except two set downe negatiuely A. Because the Negatiue bindeth more strongly for the Negatiue precept bindeth alwaies and to all moments of time the Affirmatiue bindeth alwaies but not to all moments of time Q. To come then vnto the words of the Law how are they diuided A. Into a Preface and ten Precepts or Commandements Q. What is the Preface A. I am the Lord thy God that brought thee out of the land of Egypt out of the house of bondage which hath a reference to all the ten Commandements and is a reason to vrge the obseruance of euery one of thē Thus If I be the Lord thy God
he was of the tribe of Iudah this of the tribe of Lemi Secondly that the Priests of Leui were Heb. 7. 20. 21. appointed by the Law of the fleshly CommandemeÌ„t where Christ was appointed by the power of endlesse life Thirdly in that hee was appointed of his Father by an oath for euer to bee a Priest after the order of Melchizedeck Whereas the Priests of the Law were made without an oath Q. VVhat benefit ariseth to vs in that this was confirmed with an oath A. It serueth to assure vs that all the parts of his Priesthood shall be performed vnto vs and that hee consequently paid the ransome for our sinnes Q. VVas not the word of God sufficient for the performance of this promise without the binding of it with an oath A. Yes doubtlesse but the Lord in this promise Heb. 6. 17. hauing to deale with man and willing more abundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an oath Q. VVhereby is the perpetuitie thereof confirmed A. In that it did not proceed by succession as from Aaron to Eleazer from Eleazer to Phinâ—es and so by descent but is euerlasting alwaies abiding in him which is another difference of his Priestly Office from Aarons Q. VVhat profit commeth to vs by the perpetuitie of his Priesthood A. That he continually maketh intercession for vs to God and of himselfe alone is able to saue vs comming to the father through him Q. So much of the qualities which are without him What are those which are within him A. First that in himselfe he is holy Secondly to others harmelesse and innocent Thirdly vndefiled in himselfe and in regard of others and to speake in a word he is separated from sinners In all which hee differeth from those of Aaron for they are neither holy in themselues nor innocent neither vndefiled but polluting and being polluted by others Q. VVhat is the fruit we gather of this his holinesse innocencie and vndefiledlesse A. That he being holy and innocent vndefiled and so consequently separate from sinners sin is not neither can bee attributed to the faithfull and that these his properties are imputed to them by faith for theirs for whose sake and benefit hee became man and was endued with these properties and therefore he freeth them both from originall and actuall sinne Contrary to the doctrine of the Papists who say that hee deliuereth vs from originall sinne onely and that we must make satisfaction for actuall Q. So much of the manner of his person how doth hee execute this his office A. First whereas they offered first for themselues and then for the people he offered for the people only for for himselfe he needed not Secondly he offered but once they many times Thirdly hee offered himselfe they somthing else then themselues Q. VVhat is the vse of this A. First to proue the absolutenesse perfection and excellencie of this his priesthood Secondly to ouerthrow the Priesthood of the Papists and proue it to be a false Priesthood for first they are not of the tribe of Iudah neither confirmed by an oath and therefore not perpetuall Secondly they are not holy in themselues but vnholy neither innocent nor vndefiled but defiling others and being defiled of them and so not separate from sinners but altogether sinfull and set in sinne Thirdly they offer first for themselues and then for the people likewise many times and Sacrifices which are not themselues and lastly they bring a great disgrace to the Priesthood of Christ by preferring themselues to him they making themselues the Priests and him the Sacrifice whom they say they offer Q. Are there no Priests vnder the Gospell A. None to offer vp a propitiatorie sacrifice otherwise all Christians are Priests to offer vp the spirituall 1. Pet. 2. 5. Reuel 1. 6. sacrifices of Prayers and Almes CHAP. 32. Of the Kingly office of Christ In the Kingly office of Christ is to be considered the Excellencie of his kingdome in General by the Properties expressed 1. Generally 2. Specially Effects of these properties Speciall Chap. 33. Parts Chap. 34. ESAY chap. 9. vers 6. 7. 6. For vnto vs a child is borne vnto vs a Sonne is giuen and the gouernment shall be vpon his shoulder and his name shall be called Wonderfull Counseller The mighty God The euerlasting Father The Prince of peace 7. Of the encrease of his gouernment and peace there shall be no end vpon the throne of Dauid and vpon his kingdome to order it and to stablish it with iudgement and with iustice from hence forth euen for euer the zeale of the Lord of hosts will performe this Q. SO much of the Priesthood of our Sauiour Christ. What is his Kingly Office A. That part of his Mediation whereby his Priesthood is made effectuall vnto vs and without which it is to vs void and fruitlesse Q. VVhat is to bee considered in the Kingdome of Christ A. The excellencie and the parts Q. How doth this Scripture set forth the excellencie of his Kingdome A. First by the properties secondly by the effects of those properties and the cause of those effects Q. How are his properties here expressed A. First generally by comparison shewing the dissimilitude betweene his Kingdome and the regiment of worldly Potentates that where other Kings execute matters by their Lieuetenants and deputies armed with their authority in our Sauiours Kingdome although there bee vsed instruments yet doe they accomplish his will and purpose not only by his authoritie but also by his strength and vertue Q. What doe you learne from hence A. That there is no ministeriall head of the Church which is Christ his Kingdome sith he is himselfe continually present in the same and that most notably by his spirit and more to the aduantage of his Church then when he was bodily present and therefore the Iob. 16. 7. Pope of Rome who maketh claime to be head of the vniuersal Church of Christ doth therin shew himselfe to be that man of sinne 2. Thess 2. Q. How are his properties set forth more particularly A. First that hee should bee called Wonderfull not that it should be his proper name which was only Iesus but that hee should bee as renounedly knowne to be wonderfull as men are knowne by their names Q. How is he Wonderfull A. Partly in his person in regard of the wonderful vnion of God and man in one person as hath been said partly in his workes Q. How is he wonderfull in his workes A. Not onely in the Creation of the world and the preseruation therof but especially in the Redemption of his Church through those wonders which he worketh either in the gathering or preseruing therof whereby he makes himselfe knowne to be the Sauiour and redeemer thereof Q. What is the next that followeth A. It is shewed more particularly wherein hee is wonderfull and first that he is wonderfull in counsel and therefore called
be gathered A. A doctrine of great comfort to the children of God seruing to stirre them vp to abound in good workes seeing notwithstanding their defects they are acceptable to God in Christ Iesus for where men know any thing to bee delightsome to their Prince they will with all endeauour striue for it how much more ought we to bee pricked forward to the seruice Mat. 12. 20. of God who quencheth not the smoaking flaxe nor breaketh the bruised reed yea who forgetteth not a Mat. 10. 42. cup of cold water giuen in faith and for his sake Q. VVhat other reasons are there to stirre vs vp to good workes A. Wee ought to remember Gods benefits bestowed vpon all his children as our Election Creation Psal 103. 2. 105. 44. 45. Redemption Calling Iustification Sanctification continuall Preseruation and then particularly such blessings as God hah seuerally bestowed vpon euery one of vs. Q. Are not the iudgements of God also to be thought vpon for furtherance to this dutie A. Yes verily to make vs feare to offend in our Gen. 18. 17. 18. Jer. 3. 8. waies Q. Remaineth there yet any more A. Good companie which with Dauid we must Psal 119. 63 79 Prou. 13. 20. cleaue vnto not the noblest or of greatest account but the godliest for if we will auoid any kind of sinne we must auoid all company that delight therin which is no lesse dangerous then good cōpany is profitable Q. What gather you of this A. That whosoeuer maketh no choyce of his companie maketh but small conscience of sinne as those that dare keep companie familiarly with Papists thinking that they may keepe their conscience to themselues Q. What are the parts of sanctification A. Two Mortification and Viuification or a rising to righteousnesse Q. What is Mortification A. Mortification is a continuall dying vnto sinne Rom. 6. 3. 6. Gal. 5. 24 or a daily slaying killing or deadning of sinne proceeding from the vertue of Christ his death and buriall Q. What is the sinne that must be mortified A. First our naturall corruption or the old man called Originall sinne viz. that naturall readinesse and pronesse that is in vs to all that is euill and that frowardnesse and backwardnesse to that which is good called also flesh or the body of sinne Secondly the fruits thereof which are called the members of that body Coloss 3. 5. Q. What is sinne compared vnto in this regard A. Vnto base ragges and filthie stained clothes Esay 64. 6. Coloss 3. 5. Zach. 3. 3. which we cannot endure to looke on and which we vse to cast off and fling from vs with hatred Q. What is Viuification or quickening or rising to righteousnesse A. It is a rising to newnesse of life proceeding from Rom. 6. 4. 5. the power of Christ his resurrection Q. So much of Sanctification what is Redemption A. A deliuerance from all the enemies of our faluation which happie estate shall bee fully accomplished at the last day CHAP. 34. Of the parts of Christs Kingdome Christs Kingdome hath two parts his gouernment Till the last day consisting in meanes by which the former fruits are effected Inward Outward things which God giues to vs as 1. word in Generall Speciall Chap. 35. 2. Sacraments Chap. 36. Discipline We giue to God Chap. 39. Persons Chap. 40. At the last day Chap. 53. 1. THES chap. 5. vers 19. 20. 19. Quench not the spirit 21. Despise not prophecyings Q. HItherto of the excellency of Christs Kingdome What are the parts thereof A. First his gouernment till the last day Secondly his gouernment at the last day Q. How doth he gouerne till the last day A. By bestowing those meanes whereby the former fruits are effected Q. What are those meanes A. Two inward and outward as appeareth 1. Thess 5. 19. 20. both which are ordinarily ioyned together Q. What are the inward meanes A. His Spirit Q. VVhat meane you by the Spirit of God in this place A. That power of God which worketh in the hearts of men things which by naturall reason cannot be comprehended Q. How may we come to some vnderstanding and apprehension of this worke of the Spirit A. By the things whereunto it is compared in the Iohn 3. 8. Act. 2. 2. Hebr. 1. 9. 1. Ioh. 2. 27. Iohn 4. 14. Ezech. 30. 25. 27. Mat. 3. 11. Act. 2. 3. Scriptures as first it is compared to winde to shew the maruellous power thereof in operation Secondly to oyle that is of a hot and moist nature and therefore pierceth and suppleth Thirdly to water that cooleth scoureth and cleanseth Fourthly to fire that seuereth good mettall from the drosse Q. How doth the Spirit worke in the hearts of men A. Diuersly in diuers respects It mortifieth quickeneth woundeth healeth terrifieth comforteth enlighteneth softeneth c. Q. Hitherto of the inward meanes what are the outward by which the Spirit worketh A. They are either things or persons Q. What are the things A. They are either such as God giueth to vs or such as we giue to him Q. What are the things which God giueth to vs A. Those things which are heere comprehended vnder the word Prophecying Q. What is meant by the word Prophecying A. First the word of God preached and interpreted which is the principall and that which is properly and principally meant by Prophecying Secondly herein also by a figuratiue speech is meant all other outward meanes wherby God vseth to giue his holy spirit and by meanes whereof it ordinarily worketh as the Sacraments and the discipline of the Church Q. Before we enter into this matter there are some difficulties to be cleared in the words of the text And first tell me why the Apostle hath set the Spirit before the preaching of the Word meant by prophecie considering that by and after the preaching of the Word the Lord giueth his Spirit A. Because the Spirit is the chiefe of the two the word being but the instrument whereby the spirit of God worketh And secondly for that the worke of the spirit is more generall and reacheth to some to whom the preaching of the word cannot reach Lastly for that the word is neuer profitable without the spirit but the spirit may bee profitable without the word as after will appeare Q. Another difficultie is this It may seeme by these words that the spirit of adoption and sanctification proper to the faithfull may be lost seeing hee exhorteth that wee should not quench the spirit A. Nothing lesse but as God doth assure the faithfull of their continuance in him so hee doth declare by these exhortations that a speciall meanes whereby John 4. 14. 1. Pet. 1. 23. hee will nourish this holy fire in vs is by taking heed vnto the preaching of the word Q. Come then to the matter Is it not lawfull to separate these meanes A. In no case for that which God hath ioyned Matth. 19. together no man may separate Q.
monuments 3. especially the perswasion of our harts by reason whereof they c Rom. 4. 11. are seales and pledges Q. What may be obserued from hence A. First what grosse blindnesse forgetfulnesse and hardnesse of heart and infidelity is in vs by nature when the word and oath of God is not sufficient to confirme our faith in the promises of God but wee must haue such aides as these Secondly wee are to note also the mercy of God that thus applieth himself to our weakenesse And thirdly what miserable men they are that neglect and contemne the Sacraments which are pledges of so great fauours and such effectuall helpes vnto vs. Q. What else haue we to obserue A. The goodnesse and wisedome of God that hath chosen common things and such as are easie to be had for so high and singular mysteries whereas he might haue chosen things more rare and of greater price to set out such excellent benefits as are offered vnto vs in the Sacraments and herein Gods goodnes appears more vnto vs vnder the Gospell then to them vnder the Law Q. What are the spirituall things represented by the visible creatures A. Christ a Galath 3. 27. 1. Cor. 10. 4. Iesus with all his sauing benefits which are exhibited in the outward signes and sealed to the worthie receiuers thereby Q. How doth that appeare A. First in that it is vsuall in the Scripture to a Gen. 17. 10. Exod. 12. 5. 11. 1. Cor. 5. 7. giue the name of the thing signified to the signe which is not onely in regard of the resemblance and proportion that is betweene them but to shew the inseparable coniunction of the thing signified with the signe in the worthie receiuer in which regard they are called b Rom. 4. 11. seales Q. Doe they seale nothing else but Christ and his benefits to vs A. Yea they seale also our promise to God viz. Gen. 17. 11. Exod. 13. 9. that wee take him onely for our God and our redeemer whom alone by faith wee rest vpon and whom we bind our selues to obey Q. Hitherto of the description and parts of a Sacrament what further is to be considered concerning a Sacrament in generall A. The necessarie circumstances concerning the same to wit the person instituting the Sacrament the persons that are to administer and receiue the same Q. Who is the institutor of a Sacrament A. God onely in whose hands alone it is to giue 1. Cor. 11. 23. the inward grace represented by the outward signes Q. May not any persons administer and receiue the Sacraments A. No but such as are appointed thereunto by Gods owne ordinance Q. Who then by Gods ordinance are to administer the Sacraments A. The Ministers of the Word who represent vnto Matth. 28. 19. 1. Cor. 4. 1. vs the Lord whose stewards they are Q. What is the Ministers office herein A. To consecrate the elements and then to distribute them Q. Wherein consists the consecration of the elements A. Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer vnto God First in praising God who hath ordained such meanes for the reliefe of our weaknes then in suing to God that hee would bee pleased to make those meanes effectuall to that end for which they were ordained Q. Is not the substance of the elements changed by this consecration A. No verily onely the vse is altered in that they are separated from a common to a holy vse which change and alteration continueth only whil'st the action is in hand Q. Doth the Minister with the signe giue the thing signified also A. No hee onely a Mat. 3. 11. dispenseth the signes but it is God that giueth and dispenseth the thing signified Q. Is God alwaies present to giue the thing signified to all them that the Minister giueth the signe A. No not to all for some in receiuing the signes receiue together with them a 1. Cor. 11. 29. their owne iudgement yet hee is alwaies ready to giue the thing signified to all those that are fit to receiue the Sacraments and to such persons the signes and things signified are alwaies conioyned Q. Who are the persons that are to receiue the Sacraments A. All Christians that are prepared thereunto Q. Is there any speciall preparation required to the receiuing of the Sacraments A. Yes verily for seeing men ought to come with Exod. 3. 5. 1. Cor. 11. 28. preparation to the hearing of the Word alone they ought much more so to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to vs. Q. VVhat is the preparation that is required in them that come to receiue the Sacraments A. There is required in those that are of yeres of discretion to a worthie participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospell Q. Seeing no man is able to attaine to the knowledge of the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge faith and feeling necessarie A. 1. concerning the Law it is necessarie that the receiuer of the Sacramēt be able to vnderstand beleeue the common corruption of all men both in the bitter root of originall sin in the poysoned fruits therof together with the curse of euerlasting death due thervnto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospell that he be able in some measure to vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able in some measure to apply the same to himselfe Q. What ariseth from this knowledge faith and feeling to a further preparation thereunto A. A true and earnest desire to bee made partaker Mat. 3. 13. Act. 8. 36. Luk. 22. 15. of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiuing Q. VVhat duties in the action of receiuing are to bee performed A. First a graue and reuerent behauiour befitting such holy mysteries Secondly an attentiue heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken .. Q. VVhat duties are to bee performed after the partaking of the Sacraments A. If we haue a sense and feeling of the gracious work of God by them we are to reioyce with thanksgiuing if not wee are to enter into iudgement with our selues and to humble our selues for our want therein And though we ought to be humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in receiuing of them yet ought wee not therefore to bee altogether dismayed for as the sicke man feeleth not the nourishment of his meate because of
by reproch through such seeing godlesse persons would thereby take occasion to open their mouthes against the truth Q. How in regard of men A. That is of two sorts first in regard of other men for if such remaine in the Church and bee not banished other men would bee in danger to bee infected with those sinnes and not feare to offend whether the Apostle compareth a scandalous person to leauen for as a little leauen will sowre the whole batch so one wicked man will infect the whole Church Likewise the weake would thereby take occasion of falling away from the truth and others yet without would hereby be holden from comming into it Q. Which is the other regard A. It is in regard of the person excommunicated for the bringing of him to repentance as the Apostle saith of the incestuous person that he should bee cut off for the destruction of the flesh 1. For the subduing of his naturall corruption and for sauing the spirit that is The inward man and regenerate 1. Cor. 5. 5. 1. Tim. 1. 20. Q. Thus farre of medicinall Censures Which is the Censure of reuenge and punishment A. It is the most fearfull thunder-clap of Gods iudgement pronounced by the Church against one which after knowledge of the truth is a blasphemer of Gods word a railor a despiser a persecutor of Christ in his Church euen such a one as our Sauiour affirmeth to haue sinned against the holy Ghost Gal. 1. 8. 1. Cor. 14. 22. Gal. 5. 12. Q. What is this curse called A. Saint Paul sets it forth in these words Anathema 1. Cor. 16. 22. Maran atha that is cursed vntill the comming of our Lord or euerlastingly Q. Hitherto of the kinds of the Churches Censure what is their authority A. That is confirmed by our Sauiour Christ in this text when he saith Whatsoeuer ye binde on earth meaning according to his rule shall be bound in heauen and whatsoeuer ye loose on earth shall bee loosed in heauen and it is as much as if a Prince should giue authority to one of small reputation and say vnto him Execute Iustice and I will beare you out Q. VVhat is gathered hereof A. That all sorts and degrees of men are to subiect themselues to the iudgement of God in his Church Q. How is the authority of the Church further confirmed A. By that which our Sauiour Christ saith If two or three shall agree vpon any thing and shall aske it in my name it shall be granted how much more shall he ratifie that which the Church shall doe in this kind according to his owne will Q. VVhy is it said And shall aske it in my name A. To declare that by prayer to God in the name of our Sauiour Christ al the censures of the Church but especially Excommunication should bee vndertaken CHAP. 40. Of Prayer or Innocation In prayer is to bee considered The 1. Motiues 2. The parts Petition vnto which are annexed Confession Thankesgiuing The sorts 1. Priuate Publike 2. Ordinarie Extraordinarie wherunto are sometimes adioyned Fasting Chap. 41. Feasting Ch. 42. The rule of prayer Chapter 43. ROM chap. 10. vers 14. How then shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher Q. HItherto of the things which God giueth to vs what are those which we giue to God A. Prayers and Vowes Q. What is Prayer or Inuocation A. It is a calling vpon God alone in the name of Mat. 6. 9. Rom. 10. 14. Psal 50. 15. Act 9. 14. Coloss 3. 17. Christ by the titles where with in the Scripture he is set forth vnto vs as well thereby to doe seruice and homage vnto the Lord as to obtaine all necessary graces Q. What are we generally to consider in Prayer A. First to whom wee are to pray secondly for whom thirdly by what strength and power fourthly by what motiues Q. Vnto whom are we to pray A. Vnto God alone Esa 42. 8. 49. 11. Rom. 10. 14. Q. Why are we to pray to God alone A. First because he onely a Act. 1. 24. Psal 7. 10. 33. 3. 44. 21. knowes our hearts and desires and what we want and what is good for vs. Secondly Prayer is a principall b Deut. 6. 11. Mat. 4. 10. Psal 50. 15. Mat. 6. 9. part of Gods worship and therefore not to be giuen vnto any but God Thirdly he is not onely Almighty and able to giue vs what we aske but most mercifull and gracious and therefore most readie to grant our requests Esa 63. 16. Fourthly because we ought to c Rom. 10. 14. pray only to those in whom we are to beleeue and we are to beleeue only in God Fifthly wee haue neither precept nor example of any Saint that called vpon and prayed to any but vnto God Sixthly the Lords Prayer which is a perfect direction for all prayers directs vs only vnto God Mat. 6. 9. Q. What followeth here-vpon A. That the communicating of this honour with Saints and Angels is detestable and abominable Q. For whom are we to pray A. For our selues and others euen all a 1. Tim. 2. 1. 2. sorts and degrees of men Magistrates b Ephes 6. 19. Coloss 4. 3. Ministers yea c Mat. 5. 44. our very enemies Q. Are no sort of men excepted A. None but those which haue committed the 1. Ioh. 5. 16. vnpardonable sinne against the holy Ghost Q. By what power and strength doe we pray A. Not by the power and strength of our owne naturall gifts if our prayers bee good and acceptable Psal 109. 7. 51. 15. Phil. 4. 6. Iud. 20. vnto God but by the power and motion of the spirit of God sanctifying our hearts and drawing from them this holy seruice Q. What motiues haue wee to stirre vs to this dutie of Prayer A. First God hath a Mat. 7. 7. 1. Thes 5. 7. commanded this seruice and that it should be performed b Mat. 7. 7. Luk. 11. 13. Psal 34. 16. 140. 18. continually that is daily at set times without intermission Secondly he hath appointed prayer as a meanes vnto which he hath tied the procuring and obtaining of those graces which he intendeth to bestow vpon vs so that it is as a key to open therewith the store-houses of all Gods treasures and as it were the onely hooke whereby wee reach all the blessings of God which otherwise would be out of our reach So that as the couetousnesse of Popish Priests gaue occasion of a reprochfull prouerbe No pennie no prayer the truth of God on the contrary side doth teach vs No prayer no pennie Thirdly without prayer the vse and enioying of all things we haue is vnlawfull For as when we take any 1. Tim. 4. 5. thing that is our neighbors without asking him leaue we are theeues and vsurpers so
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
Secondly the properties and attributes of God as his Iustice Mercy Wisdome c. which in the b Esay 26. 8. Prou. 18. 10. Micah 4. 5. Exod. 3. 14. 6. 3. Scripture also are called the Name of God Also his Names and titles as Iehouah c. Thirdly the actions c Psal 8. 1. and workes of God as the Creation and gouernment of the world his speciall mercies and iudgements c. Fourthly all the holy d Act. 9. 15. Psal 22. 22. Iohn 17. 6. 1. Tim. 6. 1. Leuit. 22. 2. ordinances of God as his Word Sacraments discipline c. Q. VVhat is meant by hallowing A. The setting of any thing apart from either a Exod. 20. 11. 29. 33. 34. 30. 31. 22. prophane and vnholy or common and ciuill vse to a holy and religious vse Q. Can we adde holinesse vnto the name of God A. No but then wee are said to hallow the name of God when we a Psal 96. 8. acknowledge and repute his name to bee holy and are so affected therewith in our owne soules that we breake out in all praises thereof both to God and men Q. VVhat speciall matters doe wee aske in this Petition for our selues and others A. First the a Psal 67. 2. 3. knowledge of God and of the means whereby wee should glorifie him as his word and workes Secondly b Ioh. 3. 33. faith to beleeue his word to behold that glory of God which cannot bee beheld with the eye of flesh wherefore c Numb 20. 12. Moses and Aaron are said not to haue sanctified the name of God because they beleeued not contrariwise d Rom. 4. 20. Abraham glorified God in beleeuing Thirdly Grace to acknowledge both to God and man his infinite Wisedome Iustice Holinesse mercy and whatsoeuer else tendeth to the glory of God Fourthly to loue and feare the Lord alone and not Esay 8. 12. 13. 1. Pet. 3. 14. man any further then it shall stand with the loue and feare of God and be ruled thereby Fifthly that God may get glory by a Mat. 5. 16. our godly conuersation b Psal 103. 1. 2. 20 21. 22. also that we may praise him for his benefits c 2. Sam. 7. 18. Psal 8. 4. 144. 3. Luk. 1. 48. more particularly that he grant the grace of humility to our selues and others without which wee cannot glorifie God as it is meet from whence d 1. Sam. 3. 18. Esay â—9 8. ariseth patience whereby wee doe willingly submit our selues vnto the correcting hand of God as did Ely and Ezekias e Esay 2 11. 12. 1â— 14. 15. 16. 17 We pray also here against all loftie and high things that hinder that God onely be exalted especially the pride of our hearts which wee are to confesse and lament f Psal 104. 1. c. 10â— 1. c. 106. 1. c. 107. 1. c. Lastly which is a singular hallowing of Gods name that we may speake of and praise him for his wonderfull workes in the Creation and gouernment of the world and of the Church especially CHAP. 45. Of the second Petition The meanes whereby Gods name is hallowed viz. his kingdome In this world wherin we pray for those things which coÌ„cern the gouernmeÌ„t of the world the gouernmeÌ„t of the Church In the world to come MATTH 6. 10. Thy Kingdome come Q. HItherto of that Petition which concerneth the glory of God it selfe it followeth to speake of them which concerne the meanes of his glory Which is the first of these A. Thy Kingdome come Q. What is meant by the Kingdome of God A. Either his a Psal 103 9. Dan. 4. 32. generall Kingdome that hee exerciseth ouer all the creatures or his speciall Kingdome whereby he ruleth his elect which is the Kingdome of grace in this world of glory in the world to come Q. Are both these Kingdomes vnderstood here A. Yea but especially the latter Q. What is meant by the word Come A. That we may feele the comfort and benefit of being subiects in this Kingdome Q. What doe wee desire concerning the generall Kingdome A. That as the Lord doth gouerne a Iob. 9. 8. Psal 66. 7. 97. 1. 104. 3. Mat. 6. 13. Ioh. 17. 2. all creatures b Esay 10. 5. 15. Act. 4. 28. euen wicked men and c Iudg. 9. 23. 1. King 22. 22. Iob. 1. 12. the diuels themselues so that this his gouernment d Job 1. 21. 2. Sam. 16. 10. may bee rightly acknowledged by our selues and all men and that a Rom. 8. 28. 1. Cor. 3. 22. thereby all things may bee so ordered as may best serue for his owne glory and the good of his Church Q. What doe wee desire concerning the Kingdome of Grace A. First that it a Esay 2. 2. may here in this world bee inlarged and b Psal 1 22 6. continued in a peaceable estate gouerned by Christ the head of the Church to the perfect saluation of the elect and the vtter destruction of the reprobate whether open rebels or hypocrites and hollow-hearted Subiects and that by such means as himselfe hath appointed Q. What great need is there that wee should pray for the comming of this Kingdome A. Because in regard of the kingdome of Satan Mat. 12. 24. 25. Ephes 6. 1â— Reuel 2. 10. and darknesse which opposeth strongly against this kingdom as also in regard of the world and the flesh that in like manner are opposite thereunto with all their might and strength Galath 5. 16. 17. Rom. 8. 7 Ioh. 15. 18. 19. and 16. 33. Q. Why all men naturally abhorre Satan euen to the very name of him A. They doe in words and shew but when they doe his will liue vnder his lawes delight in his workes of darknesse subiect themselues to Antichrist and other instruments of his a Ioh. 8. 44. Ephes 2. 2. 2. Tim. 2. 26. they are found indeed to loue him as their father honour him as their Prince whom in words they would seeme to abhorre for as they approch vnto God with their lips and haue their hearts farre from him so in their lips they are far from b Mat. 15. 8. Ier. 12. â— Satan but neare him in their hearts Q. What be the meanes by which our Sauiour Christ doth gouerne his Church in this world and which in this petition we pray for A. Inward and outward Q. What be the inward meanes we pray for A. That a Ephes 1. 17. Philip. 1. 19. 1. Thess 1. 5. God would giue his holy spirit as the chiefe and principall worker whereby our Sauiour Christ gathereth and ruleth his Church conueying his spirit of knowledge and of good motions vnto his people and consequently we pray against the motions b Rom. 7. 24. 2. Cor. 12. 8. and tentations of Satan and of our owne flesh Q. What are the
in them wee beate backe or Heb. 12. 6. 7. Reuel 3. 19. ouercome the tentations wee receiue so many vndoubted testimonies of his loue to vs. Q. What is here to bee obserued in regard of the order that this petition is placed in A. In that this petition followeth vpon the former to strengthen our faith for the obtaining of it we must be assured of the former that seeing God hath forgiuen Psal 85. 8. vs our sinnes hee will also mortifie our flesh and quicken our spirit which are the two parts of sanctification desired in this petition and neuer seuered from true iustification Q. What learne you of this A. That wee cannot rightly desire God to forgiue vs our sinnes past vnlesse out of the hatred of them we craue also power to abstaine from the like in time to come So farre are men from being iustified when Psal 51. 9-12 they haue not so much as a purpose to leaue their sin where it is not enough to purpose it vnlesse wee also pray for grace to performe it For who being deliuered from a great disease will returne to it againe and not rather desire a diet whereby hee may bee preserued Prou. 26. 11. 2. Pet. 2. 22. from it Swine indeed after they are washed and dogges after their casting returne the one to their walter and the other to their vomit As also it is the fashion of the Papists who after auricular confession concerning themselues to bee discharged from sinnes past go to their sinnes afresh againe afterward but those that are truly washed with the blood of Christ will neuer giue themselues ouer to their sinnes againe Q. If they cannot returne to their vomit what neede haue they to pray A. Yes very great notwithstanding for God Mat. 26. 41. Ephes 6. 18. hath ordained prayer to be a chiefe meanes of keeping them from reuolt and they ought to bee so much the Luk. 22. 31. 1. Pet. 5. 8. more earnest in prayer as they are more subiect to bee beaten and buffeted with tentations then others Q. What learne you from thence A. Much comfort in tentations in that it is a token of Gods fauour and of pardon of our sinnes that we are tempted Q. What other cause is there to pray that we bee not lead into tentation A. For that the condition of them that are called to Iohn 5. 14. 2. Pet. 2. 20. 22. Mat. 12. 43 45. the hope of life will be worse then the estate of those that neuer tasted of the good word of God if they giue themselues to euill as a relapse in diseases is more dangerous then the first sicknesse was Q. But how agreeth it with the goodnesse of the Lord to leade men into tentation when it is said that God tempteth Iam. 1. 13. none as he is tempted of none A. When all things are of him and by him it Rom. 11. 36. must needs follow that the things that are done are guided and gouerned by him yet in such sort as none of the euill which is in the transgressors cleaueth vnto him Q. But how can that bee without staine of his righteousnesse A. It is a righteous thing with God to punish sinne with sinne and so to cast a sinner into further sinnes by way of iust punishment therefore wee desire God not to giue vs ouer to our selues by withdrawing his spirit from vs as when men doe delight in lies hee giueth them ouer to beleeue lies and for Idolatrie men 2. Thoss 2. 11. Rom. 1. 24. are often iustly punished with corporall filthinesse in the same degree Now being naturally prone to sinne whē this readinesse by the iust iudgement of God is strengthened how rush wee into all euill euen as a horse into the battell to whom we put the spurres or as an Eagle fleeth to her prey Q. How can it be shewed out of the Scripture that God hath a hand whereby he gouerneth euen the transgressions that are done against his holy will A. It is expressely said that God did send Ioseph before Gen. 45. 5. 7. into Egypt and that his brethren did not send him Wherein God is said to haue had a further and a stronger hand in his sending into Egypt then his brethren and therefore it is manifest that God did that well which the Patriarches did sinfully Hitherto is referred that which is said that it was of God that Rehoboam 2. Chron. 10. 15. hearkened not to the people Also that it is said that God had commanded Shimei to curse Dauid and 2. Sam. 16. 10. that the diuell was bidden of God sitting in the seate of his righteous iudgement to bee a lying spirit in the 2. King 22. 19. 20. 23. mouthes of the false Prophets And to bee content with one more amongst many testimonies let vs consider how the vilest and most horrible act that euer was done vpon the face of the earth the Lord God is said to haue wrought most holily For as Iudas the Iewes and Pilate are all said to haue giuen Christ to Act. 2. 23. 4. 28. Rom. 8 32. death so the Father and Christ are said to haue done the same and that in the same words though the manner and purpose be diuers Q. Doth God any more then suffer such things to bee done A. He suffereth them indeed but this is not an idle permission as some imagine but ioyned with a worke Act. 2. 23. 3. 18. 4. 28. of God as in the crucifying of Christ it is said they did nothing but that which the hand of God had determined before Q. But doth not this draw God to some staine of sinne from which he is most free as that which hee hateth and punisheth A. In no wise for God is the author of euery action Act. 17. 28. and the diuell and our concupiscence the authors of the euill in it as he that rideth on a lame horse causeth him to stirre but is not the cause of his halting Q. How can God haue a hand in these things and yet be free from sinne A. As a cunning workman with an ill toole can worke artificially and a skilfull Apothecarie make a soueraigne medecine of the vipers flesh so the Lord can guide and order the poysonfull sinnes of men in such sort as they shall turne to his glory and good of the Church and yet cannot therein be charged with sinne no more then the Apothecary with poysoning in so gouerning the poyson as it doth the contrary by his skill to that which by nature it would haue done And as in painting the blacke colour giueth grace to other the beautifull colours in making them shew better so it is in this worke of God in which the sinne and vntruth of men as by a blacke and darke colour causeth the truth and righteousnesse of God as the white to be more commended and to appeare better Q. But how are these actions of the
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
notwithstanding more then 1600. yeeres are past since that promise came out A. The shortnesse of the time must not bee measured 2 Pet. 3. 8. by our estimation because wee are of small endurance here in this world but it must bee measured by the iudgement of God with whom a thousand yeers are but as one day Q. Howbeit it seemeth that hee should hasten that day more then hee doth for the aduantage of those that bee his considering that they are euill handled here in the world A. There are two causes of this delay one that all that is prophecied especially in the booke of Reuelation may be fulfilled the other that none of the elect should perish so that it is for the aduantage of those who are his that their Lord maketh no more hast which ought to make vs patiently to wait for his comming Q. Is there yet any further reason for the confutation of that godlesse opinion A. Yea for in that our Sauiour Christ hath declared that his comming should bee sudden as the thiefe in Mat. 24. 42. 44. the night that errour is confuted for it would not bee so if things should decay by little and little CHAP. 54. Of the day of Iudgement in speciall and of Antichrist Touching the day of Iudgement in speciall note the Tokens of the same Remote that is the Apostasie vnder Antichrist where of the Head Members Nearer Iudgement it selfe 2. THES chap. 2. vers 3. to the 13. 3. Let no man deceiue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition 4. Who opposeth and exalteth himselfe aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himselfe that he is God 5. Remember ye not that when I was yet with you I told you these things 6. And now ye know what withholdeth that hee might bee reuealed in his time 7. For the mysterie of iniquitie doth already worke only he who now letteth will let vntill he be taken out of the way 8. And then shall that wicked be reuealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his comming 9. Euen him whose comming is after the working of Satan with all power and signes and lying wonders 10. And with all deceiueablenesse of vnrighteousnesse in them that perish because they receiued not the loue of the truth that they might be saued 11. And for this cause God shall send them strong delusions that they should beleeue a lie 12. That they all might bee damned who beleeued not the truth but had pleasure in vnrighteousnesse 13. But we are bound to giue thankes alway to God for you brethren beloued in the Lord because God hath from the beginning chosen you to saluation through sanctification of the spirit and beleefe of the truth Q. VVHat haue we to consider in this Iudgement more specially A. First the tokens going before secondly the Iudgement it selfe Q. What are the tokens going before it A. They are either further off or nearer vnto it Q. What are the tokens further off A. A generall Apostasie vnder the Antichrist of 1. Tim. 4. 1. Rome as the Apostle teacheth 2. Thessal 2. 3-13 Q. VVhat was the occasion of this doctrine of the Apostle A. It may seeme some of the Thessalonians misconstrued these words in his former Epistle viz. That we which liue and remaine at the Lords comming shall not preuent them that are dead as if the Thessalonians to whom Paul wrote should liue till then which bred this errour among them that the day of Iudgement was at hand and this in his second Epistle hee confuteth by putting them in mind that first there must bee a generall Apostasie or falling away from the truth of the Gospell Q. VVas it not a tolerable errour considering that therby they might be stirred vp vnto greater care and watchfulnesse A. No for God will haue iust things done iustly and no truth can bee well builded vpon falshood Besides this a subtill practice of Satan appeareth in it that when they had long looked for the day and saw no alteration of things nor other appearance of it they might fall into a flat vnbeleefe that no such thing should come to passe at all Q. Is it meant that the whole Church shall fall from Christ A. No for it is impossible that a perfect head should be without a body at any time Q. Why is it then called generall A. Because the Gospell hauing been vniuersally preached throughout the world both whole nations did fall from it and the most part also euen of those nations that kept the profession of it howbeit still there remained a Church although the estate thereof was not publikely knowne to the world Q. VVhat are the parts of this Apostasie A. The head and members the head of this Apostasie is Antichrist the members his subiects and vassals for as Christ is the head of the true Church which is his body so is Antichrist the head of those which shall fall away and they his body Q. Who is this Antichrist and his body A. The Pope and the Church of Rome vnder him as by the Apostles description following doth euidently appeare Q. Then this Apostasie is as large and generall as Poperie But how is it likely that the Lord should suffer so many nations as liued vnder Poperie and that so long to fall away A. Why not and that most iustly for if the whole body of the Gentiles were reiected when the Church was onely in Iurie for some fourteene hundred yeers and seeing euen of the Iewes ten tribes were reiected and of the remainder but a few were of the Church with great reason hath the Lord reiected those nations and people for so many ages seeing they reiected Gods grace in falling away from the Gospell which the Lord most graciously reuealed vnto them passing by their fathers that were before them Q. How is this Antichristian head described vnto vs A. First he is described what he is towards others and then what he is in himselfe Q. What is he towards others A. That is declared by two speciall titles of the man of sinne and sonne of perdition declaring hereby not so much his owne sinne and perdition which is exceeding great as of those that receiue his marke whom he causeth to sinne and consequently to fall into perdition as Ieroboam who is often branded with the marke of causing Israel to sinne and hee is so much more detestable then he by how much both his Idolatry is more execrable and hath drawne more Kingdomes after him then Ieroboam did Tribes Q. In what respect is hee called the man of sinne A. In that he causeth many to sinne and this the Pope doth in a high degree iustifying sinne not by ouersight but by lawes aduisedly made not only commanding some