speeches What is it in receiuing them A. When men haue their eares open to heare ill of Psalm 15. 3. 101. 5. Prou. 17. 4. 25. 23. ◠Sam. 24. 10. their neighbour with allowance Contrary whereunto is the repulsing and terrifying of such as are bringers of tales and slanderous speeches against their neighbour Q. So much of the Commandement VVhat are the speciall punishments of them that are the ordinarie breakers thereof A. First to be suspected condemned and euill reported Matth. 7. 2. Eccles 7. 23. 24. of themselues Secondly false witnesses should haue that punishment laid vpon them which should Deut. 19. 18. 20. haue been inflicted vpon those whom they witnessed against if their witnesse had been true CHAP. 25. Of the tenth Commandement Sinne that cōmeth not so farre as consent is concupiscence The cause First Adams sinne Arising from the first Originall Corruption The degrees euill thoughts Neuer liked of Liked of but reiected EXOD. 20. vers 17. Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his man-seruant nor his maid-seruant nor his oxe nor his asse nor any thing that is thy neighbours Q. SO much of the Commandements that forbid those sinnes against our neighbour which come to consent or further The tenth Commandement followeth which forbiddeth those sinnes which come not so farre What is that Commandement A. Thou shalt not couet c. Q. Is here forbidden all coueting or desire A. No There is a naturall desire of meate drinke sleepe and posteritie which kept within their bounds Deut 12. 25. Gal. 5. 17. are not to be condemned Likewise the spirit after a sort desireth and lusteth against the flesh as well as the flesh against the spirit Q. What is the coueting then that is here condemned A. That which is called Concupiscence Q. VVhat is that A. All vnlawfull coueting of pleasures or profit which concerne our neighbour and in them all other lusts and desires against our neighbour which come not to consent and therfore it is not simply said Thou shalt not couet or thou shalt not couet a wife a man-seruant c. but Thou shalt not couet thy neighbours wife c. Q. Why is there heere speciall mention of seruants oxe and asse A. Because there was speciall vse of these amongst Gods people then more then amongst vs for as the Rabbines also haue truly obserued the Scripture vseth to speake of things that fall into the common practice of mans life Q. This Commandement then reacheth further then all the former A. Yea verily in which respect the Apostle confesseth that notwithstanding he profited in the knowledge of the Law aboue his fellowes yet hee knew not what sinne was vntill hauing commenced Doctor Rom. 7. 7. in the schoole of the holy Ghost through the knowledge of the Gospell he vnderstood this Commandement And therefore it is no great maruell if the great Doctors in Poperie remaine ignorant of this Commandement Further by this Commandement especially are all men conuinced of sinne because all Psal 143. 2. Rom. 7. 7. men couet Q. VVhat learne you from hence A. The errour of the Papists which denie Concupiscence to bee a sinne and that hold that wee haue Gal. 5. 16. 17. free will to doe good or euill whereas we cannot but couet euill vntill we be borne anew and the very coueting of euill is a sinne Q. If we sinne necessarily and cannot but sinne then it seemeth we are not to be blamed A. That followeth not for though wee sinne necessarily yet we sinne voluntarily also therefore that excuse which the necessity of sinning may seeme to make for vs our willingnesse to sinne doth take from vs. Besides this necessity is no other then that which we brought vpon our selues therefore as drunkennes excuseth not the murtherer because hee dranke willingly no more doth the necessity of sinning excuse vs because by our voluntary drinking of Satans poysoned cup in Adams loynes wee brought it vpon our selues Q. Shew me first the causes then the degrees of concupiscence A. The cause thereof is either first and mediate or immediate and secondarie Q. VVhat is the first cause A. That sinne which Adam committed first and which wee also haue committed in Adam the guilt thereof by propagation and generation being deriued to vs considering that as Adams integrity should haue been ours if he had stood in it so was his transgression ours the couenant being made with him both for himselfe and all mankinde that were to come of him Q. VVhat familiar example is there to make this somewhat more plaine A. A man being a slaue his progenie to all posterities are slaues A man also being attained of high treason the attaint of blood reacheth to his posteritie The young serpents and wolues that neuer stung men nor deuoured sheepe are notwithstanding worthie to die yea while they are in their dams bellies Q. VVhat is the secondarie or immediate cause A. That sinne which is commonly called Original sin consisting in the depriuation of good and pronenesse to euill which sinne is in vs from the first minute Jam. 1. 14. Rom. 1. 22. 23. Mat. 15. 19. and moment of our conception And this maketh against the Pelagians who teach that sinne commeth by imitation onely whereas this corruption is in all men hy nature and is the puddle and sinke from which all other sinnes doe flow which the more it is pressed the more it breaketh forth as mighty streames that cannot be stopped till God by his holy spirit do Iam. 1. 14. restraine it whence all other sinnes hauing their proper and speciall names this is called by the common and generall name of a Rom. 7. 7. 8. 17. Iam. 1. Heb. 12. 15. SINNE Q. VVhat are the degrees of Concupiscence forbidden heere A. The first is wandring and euil thoughts though wee neuer like of them for euen the very rising of such thoughts in our minds argueth our corruption of nature for were it not for that inborne corruption such thoughts could not once enter into our soules further then they were offered vnto vs by some outward tentation of the diuell or of the world as it was Mat. 4. 1. 2. c. vnto our Sauiour Christ And although in the incorrupt state of man he might dutifully haue thought of the transgression of the Commandement with a perfect hatred of it yet the same should not haue beene as now it is suddenly rising in the minde without thinking or meditation of the naughtinesse and hatefulnesse thereof where now these thoughts rise suddenly and the hatred and detestation commeth after and is not in such perfection as then it should haue been Whereas the Lord our God hath the eyes of his glory so pure that hee will not allow of the least corruption Habak 1. 13. in the temple of our hearts where hee seateth himselfe Q. VVhat is the second degree of Concupiscence A. When
obserue you else A. I obserue further out of this verse and out of the two next that in the middest of Gods anger hee remembreth Habak 3. 2. mercy for it is a benefit to Adam that hee may liue of the sweat of his browes To Euah that she should bring forth and not bee in continuall trauell vnto them both that hee taught them wisedome and gaue them liberty to make fit and comely garments of the skinnes of beasts Q. VVhat learne you from that it is said that God made them coates A. That in euery profitable inuention for the life of Exod. 35. 31. men God is to be acknowledged the authour therof and to haue the honour of it and not the wit of man that inuented it as it is the manner of men in such cases to sacrifice to their owne nets Habak 1. 16. Q. VVhen there were better meanes of clothing why did they weare leather A. It seemeth that thereby they should draw themselues the rather to repentance and humiliation by that course clothing Q. VVhat learne you from thence A. That howsoeuer our condition and state of calling affoord vs better aray yet wee learne euen in the best of our clothes to be humbled by them as those which are giuen vs to couer our shame and carrie alwaies the marke and badge of our sinne especially when these which were euen after the fall the goodliest creatures that euer liued learned that lesson by them Q. What followeth A. A sharpe reproofe that the Lord giueth Adam vers 22. further to humble him as if hee should say Now Adam doest thou not see and feele how greatly thou art deceiued in thinking to be like God by eating of the forbidden fruit Q. What learne you from it A. That by the things we thinke to bee most esteemed contrary to the will of God we are most subiect to derision and that it must not be a plaine and common speech but a laboured speech that must throughly humble vs for our sinnes and bring vs to vnfained repentance Q. Why doth God banish him out of Paradise lest hee should eate of the tree of life seeing there is no corporal thing able to giue life to any that sinne hath killed A. It is true that the eating of the fruit of the tree of life would not haue recouered him but the Lord therefore would haue him banished from it lest hee falling into a vaine confidence thereof should be the more slacke to seeke for grace Q. Wherefore are the Angels set with a glittering sword to keepe them from the tree of life A. To encrease their care to seeke for remedie by some other meanes being banished from it without hope of comming so much as to the signe of life Q. What learne you from hence A. The necessarie vse of keeping obstinate sinners from the Sacraments and other holy things in the Church CHAP. 10. Of Originall and Actuall sinne and the guilt and punishment thereof The consequent of their fal in their posterity is the Guilt of Adams sinne imputed Effect thereof Sinne Originall Actuall The consequent of sin Guilt Punishment in Chap. 11. ROM chap. 5. vers 12. 13. 14. 12. Wherefore as by one man sinne entred into the world and death by sinne and so death passed vpon all men for that all haue sinned 13. For vntill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neuerthelesse death raigned from Adam to Moses euen ouer them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come EZRA chap. 9. vers 6. 6. And said O my God I am ashamed and blush to lift vp my face to thee my God for our iniquities are encreased ouer our head and our trespasse is growne vp vnto the heauens Q. HItherto of the Fall of our first parents and the miserable effects thereof in their owne persons now we are to consider the like fruites and effects that it had in their posterity as it is declared Roman 5. 12. 13. 14. Ezra 9. 6. Rom. 6. 24. Tell me therefore what is the principall scope of this first place A. To shew that the sinne of one Adam eating the forbidden fruit is the sinne of all men Q. How is the sinne called the sinne of one man when as both Adam and Euah sinned which are two and seeing Euah sinned before Adam A. Because all mankind was originally and more properly according to the phrase of the Scripture in the loynes of Adam then in the loynes of Eue Besides by Adams eating the sinne was compleat and ful Q. What ground is there that all the posterity of Adam should sinne in that one sinne that they neuer committed A. The reason hereof is because all mankind was in Adams loynes when he sinned Q. This reason seemeth to be as doubtfull as the question it selfe A. But it may be explained by the example of Abraham Heb. 7. 9. 10. in whom Leui is said to haue paid tithes to Melchisedeck which was not borne some hundred yeeres after also by the example of Rebecca who hauing two sonnes in her wombe is said to haue two Gen. 25. 23. Nations Q. Is there any proofe hereof out of this place A. Yea verily for besides that it is expressely said that By one sinne entred into all it is further implied by comparison thus Euen as the righteousnes of Christ is reckoned to those that beleeue in him although it be not their owne because they are one with Christ so the sinne of Adam is reckoned to all his posteritie because they were in him of him one with him Q. Can you shadow out this vnto me by any resemblance of earthly things A. We see that by the act of generation in leprous parents the parents leprosie infecteth the children and the slauish and villanous estate of the parents is communicated vnto all their ofspring And the treason of one man tainteth his whole posterity till it please the Prince out of his compassion to pardon it Q. Then it appeareth that by propagation from our last parents we are become partakers of the transgressions of our first parents A. Euen so and for the same transgression of our first parents by the most righteous iudgement of God we are conceiued in sin and borne in iniquity Psalm 51. 5. Q. What call you that Inborne sinne wherein euery one is conceiued A. It is called Originall sinne which is a sinne arising from the former whereof all the posterity of Adam are equally guiltie and whereby all the powers of the soule and body being infected we are made drudges and slaues of sinne Q. Seeing by the Law sinne is and the Law was not before Moses it seemes that there is no sinne vntill Moses A. When it is said the Law was not before Moses it is to be vnderstood of the written Law in the tables of stone by the finger of God and
and hard to be vnderstood and therefore that the reading of them is not to be permitted vnto the common people but vnto those onely that are learned A. The direct contrary is taught by the Apostle when he affirmeth that Timothy was nourished vp in the Scriptures from his infancie For if they be so penned that little children may profitably reade them there is none so grosse which hath the vnderstanding of a man but may profit by them comming in the feare of God and with inuocation of his name to the reading and hearing of them CHAP. 13. Of the parts of Gods Word and of the Couenant of workes in generall The parts of Gods word are the doctrine or Couenant of Workes called the Law of which in Generall Speciall Chap. 14. Grace called the Gospel Ch. 27. GAL. chap. 3. vers 17. to the 25. 17. And this I say that the couenant that was confirmed before of God in Christ the Law which was foure hundred and thirtie yeeres after cannot disanull that it should make the promise of none effect 18. For if the inheritance be of the Law it is no more of promise but God gaue it to Abraham by promise 19. Wherefore then serueth the Law it was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one 21. Is the Law then against the promises of God God forbid for if there had been a Law giuen which could haue giuen life verily righteousnesse should haue been by the Law 22. But the Scripture hath concluded all vnder sinne that the promise by faith of Iesus Christ might be giuen to them that beleeue 23. But before faith came we were kept vnder the Law shut vp vnto the faith which should afterwards be reuealed 24. Wherefore the Law was our Schoolemaster to bring vs vnto Christ that we might be iustified by faith 25. But after that faith is come we are no longer vnder a Schoolemaster Q. HItherto wee haue heard of the Doctrine of the Scriptures what they are and what are the causes properties and effects of them as being they from whom onely all Doctrine concerning our saluation is to bee drawne and deriued What are the parts of that Doctrine A. Either the doctrine of workes commonly called the Law or of Grace called the Promise and since the comming of Christ the Gospell as appeareth by this Scripture Q. VVhat is the drift of this Scripture A. It sheweth two waies of recouering happines the one by the workes of the Law the other by faith in the promise of grace and that the Law is not that way whereby we can receiue the Happinesse we haue lost Q. How is that shewed A. For that the promise of grace whereby Abraham was iustified was 430. yeeres before the Law and therefore that the Law which commeth after cannot make void the Couenant of Grace which it should doe if a man were iustified by the Law Q. But it may be said that the Iustification by Workes of the Law doth not make void the Promise of Grace when as the matter is so handled as Saluation commeth in part by the Workes of the Law A. Yes verily it is made void notwithstanding for if Saluation were before the Law was onely by Grace and now should be by Works and Grace then the promise giuen to Abraham of Grace onely should bee made void And therefore the Apostle in the 18. verse doth shew that if it bee of the Law it cannot bee by the promise of Grace Yea the Law is so farre from bringing saluation that through the corruption of our nature it encreaseth sinne in vs. Then it should seeme that there is no vse of the Law seeing it doth not iustifie vs either in all or in part A. Not so for it was giuen to shew and discouer sinne and in that regard to terrifie and affright vs and driue vs from all confidence in our selues as also to serue as a rule whereby wee are to direct and amend our liues Q. How is that shewed A. 1. By the testimony of the Apostle saying that by the Law commeth the knowledge of sinne 2. By the Rom. 3. 20. manner of the giuing which was with such terror of thunder lightnings and smoke and fearfull sound of the trumpet as the people could not abide the voice of God but were faine to desire that they might not heare the same but that Moses might bee a Mediator to receiue the Law from Gods mouth and that they might receiue it from him Q. VVhat obserue you from that A. That the Law is terrible vnto vs by reason of the guilt of our sins and that it driueth vs to seeke for a Mediator which is Christ alone who is heere figured in the Mediation of Moses Q. If the promise of Grace take away sinne and the Law encrease sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrary to the promise of Grace A. Not a whit for the Law would also take away sinne and the conscience of sin if any man were able perfectly to obserue it for the Law of it selfe causeth no sinne but onely by accident by reason of our corruption Rom. 8. 3. otherwise it is a furtherance to the Saluation which is by Grace Q. Tell vs then how the Law serueth to the helping forward to the Iustification which is by the free Grace of God A. The Law shutteth all men all that is of man vnder Sinne not to this end that they should perish but contrariwise that they might bee saued that beleeue Q. Make that more plaine A. The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse Gal. 3. 23. the same and laieth them in prison not that they should perish there with hunger cold or other annoyances of the prison but that when they feele their miserie and discerne that of themselues and by their owne deserts they cannot get out of it they should thereby be moued the more earnestly to seeke after the free pardon and grace of the Prince And therefore it is not contrary to the promise of grace but a speciall helpe towards the obtaining thereof Q. How is this further cleared A. By this that the Apostle compareth the Law to Gal. 3. 23. a Garrison which is set in a towne to keepe such Inhabitants thereof in awe and seruitude as haue not loyally-affected mindes to their Prince to the end that in time they comming to a iust and dutifull obedience may be freed from the awe and seruitude of the Garrison Q How else A. It is compared to a Tutor or Guardian For as Gal. 3. 24. hee keepeth the child that is vnder age straitly by meanes whereof he hath a desire to bee out
considered A. That of man and Angels called Predestination Q. VVhat is Predestination A. It is the decree of God g 1. Thess 5. 9. Rom. 9. 22. 23. 1. Pet. 2. 8. Mat. 25. 41. touching the euerlasting estate of men and Angels Q. VVhat are the parts of Predestination A. Election and reprobation Q. VVhat is Election A. It is the h Ephes 1. 5. 6. Rom. 9. 22. 23. eternall predestination of certaine men and Angels to eternall life to the praise of his glorious grace Q. VVhat is Reprobation A. It is the i 1. Thess 5. 9. eternall predestination of certaine men and Angels to eternall destruction k Of the contrary end of election to the praise of his glorious iustice So much of the Decree Q. VVhat is the execution A. It is an l Ephes 1. 11. Act. 4. 28. action of God effectually working all things he hath decreed Q. VVhat are the parts thereof A. a Psal 33. 9. 10. 11. 146. 67. Creation and prouidence Q. VVhat is Creation A. It is the execution of Gods decree of b Gen. 1. 7. Heb. 11. 3. making all things that are made of nothing very good Q. VVhat is prouidence A. It is the c Eph. 1. 11. Rom. 11. 36. Psal 139. 2. 3. Coloss 3. 11. execution of Gods decree in the effectuall disposing of all things to their proper end wherof that prouidence that is of d Mat. 6. 26. 8. 10. 29. 30. 31. men and e Ezech. 11. 4. 5. 6. Angels is chiefe Q. VVhat doe you consider especially in that part of prouidence A. The fall of both f Gen. 3. 1. 23. 4. and repaire g Gen. 3. 15. of man Q. VVhich of them fell first A. The h Iude 6. Iob. 4. 18. Angels which were also i Iohn 8. 44. an instrumentall cause of mans fall Q. VVhat was their fall A. The k Iude 6. Iohn 8. 44. 2. Pet. 2. 4. departing from their estate which God had set them in Q. VVherein consisteth that their departure A. In forsaking their l Iob 4. 18. innocency and m 2. Pet. 2. 4. committing of sinne which caused Gods n Lam. 3. 39. Esay 64. 5. 6. anger against them Q. VVhat is sinne A. It is the o 1. Iohn 3. 4. transgression of Gods Law Q. VVhat was the first sinne of man a Gen. 2. 16. 17. 36. 7. A. The eating of the fruit that was forbidden from whence also doe come other sinnes originall and actuall Q. What is due to these sinnes Guilt and Punishment b Rom. 2. 15. c Rom. 5. 12. Q. What is the guilt of sinne A. The d Rom. 3. 19. desert of sinne whereby we are subiect to Gods wrath e Gen. 2. 17. John 5. 24. 28. 29. 3. 18. 19. Q. What is the punishment of sinne A. Euerlasting death begun heere and to bee accomplished in the life to come Q. What is that which God hath ordained for the repaire of man A. His a Iohn 5. 25. 6. 68. word Q. What is his word A. It is a doctrine of sauing b Ioh. 5. 25. 29. 2. Tim. 3. 11. 16. 17. mens soules written by diuine inspiration Q. How is this word made profitable to vs A. By the c Rom. 10. 14. Luk. 1. 3. 4. The practice of all the Apostles who neuer wrote but to the Churches and such as already beleeue preaching and publishing of it to the begetting and confirming of faith Q. Will not the knowledge of the wisedome power and goodnesse of God in the creation and gouernment of the heauen and earth with the things that are in them be a sufficient meanes to recouer our lost estate A. No. It d Rom. 1. 19. 20. 21. serueth rather for further condemnation without the word as e 1. Cor. 1. 21. 2â— by and with the word it is a good helpe Q. What are the parts of the word A. The f Rom. 10. 5. 6. Gal. 3. 11. 12. Law and gratious promise otherwise called the Couenant of workes and the Couenant of grace which from the comming of Christ is called the Gospell Q. What doth the Law containing the Couenant of workes enioyne vs A. All g Leuit. 18. 5. such duties as were required of Adam in his innocencie and all h Deut. 27. 26. such as are required since by reason of his fall with reward of life euerlasting to the doers of them and curses to him that doth them not Q. Is any man able to doe them all A. No a Gal. 3. 22. Rom. 8. 3. not in the least b Philip. 3. 9. Titus 3. 5. Esay 64. 6. point Q. What then auaileth the Law to vs A. Very much first to shew vs our sinnes and punishment thereof thereby to driue vs to Christ and secondly to teach vs how to d Mat. 5. 17. Luk. 1. 6. Deut. 66. walke when we are c Gal. 3. 24. Rom. 3. 20. 77. come to him Q. What is the summe of the Law A. e Mat. 22. 37. 38. 39. Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy mind this is the first and great Commandement and the second is like to this Thou shalt loue thy neighbour as thy selfe c. Q. What are the parts of the Law A. f Deut. 10. 1. 2. The first and the second table Q. VVhat Commandements are in the first table A. The first foure g Exod. 20. 1. 2. 3. c. Deut. 5. 4. 6. c. which containe our duties towards God Q. What is common to these foure A. That euery one of them hath his seuerall reason annexed which in the first Commandement goeth before and in the other three it commeth after Q. What is the first Commandement A. I am the Lord thy God which brought thee out of the land of Egypt c. Q. What is the summe of this Commandement A. The inward worship of God Q. What is the second Commandement A. Thou shalt not make to thy selfe any grauen image c. Q. What is the summe of this Commandement A. The outward worship of God not according to the tradition of men but according to the will of God reuealed in the Scripture Q. What is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine Q. What is the summe of this Commandement A. A holy vse of the titles workes and actions of God Q. What is the fourth Commandement A. Remember the Sabbath day to sanctifie it Q. What is the summe of this Commandement A. To set our selues apart to Gods worship at such times as are here commanded So much of the first Table Q. How many are the Commandements of the second table A. Six containing our duties towards our neighbour Q. What is the summe of the Commandements of the second table A. Whatsoeuer you would that men should doe
by casualty A. Yes verily euen of things most subiect to chance Exod. 21. 13. Deut. 19. 5. Prou. 16. 33. for the lots are cast into the bosome yet the issue of them and their euents hang vpon God Q. VVhat is the vse of this doctrine A. First to breed thankfulnesse to God in al things that come vnto vs according to our lawfull desire and not to sacrifice to our owne nets or to stay our minds in the instruments there of without looking vp to him Habak 1. 16. Rom. 11. 36. by whose speciall prouidence and gouernment we obtaine our desires and this vse the Apostle expressely noteth when he saith to him be glory c. Secondly to cause vs to humble our selues vnder the hand of God when they come otherwise to passe then wee desired Thirdly to worke patience in vs as in diuers the seruants of God it hath done as appeareth in Ely saying It is the Lord let him doe what pleaseth him 1. Sam. 3. 18. Q. But it seemeth that the inequality holden in the gouernment of men should proue that all things are not gouerned by the Lord for the wicked prosper most oftentimes and the godly are in aduersity A. Notwithstanding this proceeding yet the Scriptures directly declare God to be the authour hereof and that for good vses because though the godly bee often in aduersity yet God turneth it to their greater Rom. 8. 28. Psa 73. 109. good and the prosperity of the wicked turneth to their ruine in that it maketh them without excuse and more iustifies Gods iudgements laid vpon them Q. If God did guide all things wee should haue no Serpents and other noysome and hurtfull things no warre no sicknesse A. They are instruments and meanes of the execution of Gods Iustice and vengeance vpon men that offend against him in which respect the Prophet saith There is no euill in the City which the Lord hath not Amos 3. done Q. How commeth it then to passe if these be instruments of vengeance for sinne that they fall vpon the good and rather vpon them then vpon the wicked A. The most godly hauing the remnant of sinne that dwelleth in their mortall bodies deserue euerlasting condemnation and therefore in this life are subiect to any of the plagues of God As for that they are sharplier handled oftentimes then the wicked it is to Rom. 5. 3. 4. make triall of their patience and to make shew of the graces hee hath bestowed vpon them which hee will haue knowne and that it may bee assuredly knowne that there is a iudgement of the world to come wherin euery one shall receiue according to his doing 2. Thess 1. 4. 5. Q. What is the end or effect of this generall gouernment in all things A. The one is that wee should feare God farre otherwise then the wicked conclude which vpon that that it is taught that all things come to passe by the prouidence Ecclesiast 3. 11. 14. of God according to that he hath decreed would conclude that then a man may giue himselfe liberty to do any thing considering that it must needs be executed that God hath decreed The other that which the Apostle noteth in this text that God therefore in all things euen in the sins of men is to be glorified in regard of the good which he draweth forth from the euill thereof CHAP. 9. Of the speciall gouernment of God concerning Angels and men where of the Fall The speciall gouernment of God concerneth Angels Men but specially Man wherin is to bee considered the Fall where note 1. Causes External Principall Satan Instrumentall Serpent Internall Corporall Seeing Touching Tasting Mentall Appetite Manner The woman did first eate The man by her perswasion 2. Consequent concerning Our first Parents principally Their Posterity Chap. 10. Meanes of his recouerie Chap. 10. GENES Chap. 3. 1. Now the serpent was more subtill then any beast of the field which the Lord God had made and hee said vnto the woman Yea hath God said Ye shall not eate of euery tree of the garden 2. And the woman said vnto the serpent We may eate of the fruit of the trees of the garden 3. But of the fruit of the tree which is in the midst of the garden God hath said Yee shall not eate of it neither shall yee touch it lest ye die 4. And the serpent said vnto the woman Ye shall not surely die 5. For God doth know that in the day yee eate thereof then your eyes shall be opened and ye shall be as Gods knowing good and euill 6. And when the woman saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she tooke of the fruit thereof and did eate and gaue also vnto her husband with her and he did eate 7. And the eyes of them both were opened and they knew that they were naked and they sewed figge leaues together and made themselues aprons 8. And they heard the voice of the Lord God walking in the garden in the coole of the day and Adam and his wife hid themselues from the presence of the Lord God amongst the trees of the garden 9. And the Lord God called vnto Adam and said vnto him Where art thou 10. And he said I heard thy voyce in the garden and I was afraid because I was naked and I hid my selfe 11. And he said Who told thee that thou wast naked Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eate 12. And the man said The woman whom thou gauest to be with me she gaue me of the tree and I did eate 13. And the Lord God said vnto the woman What is this that thou hast done And the woman said The serpent beguiled me and I did eate 14. And the Lord God said vnto the serpent Because thou hast done this thou art cursed aboue all cattell and aboue euery beast of the field vpon thy belly shalt thou goe and dust shalt thou eate all the daies of thy life 15. And I will put enmity betweene thee and the woman and betweene thy seed and her seed it shall bruise thy head and thou shalt bruise his heele 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception In sorrow thou shalt bring forth children and thy desire shall be to thy husband and he shall rule ouer thee 17. And vnto Adam he said Because thou hast hearkened vnto the voice of thy wife and hast eaten of the tree of which I commanded thee saying thou shalt not eate of it cursed is the ground for thy sake in sorrow shalt thou eate of it all the daies of thy life 18. Thornes also and thistles shall it bring forth to thee and thou shalt eate the herbe of the field 19. In the sweat of thy face shalt thou eate bread till thou returne vnto the ground for out
of the Lord forbidding euen the touch of the fruit Q. Wherein else is she to be blamed A. For her manner of expressing the punishment which was threatned for the eating of the forbidden fruit for that where the Lord had most certainly pronounced that they should die if they ate of the fruit she speaketh doubtfully of it as if they should not certainely die saying lest ye die Q. What learne you from hence A. That albeit men are oft perswaded they sinne yet they are not so perswaded of the Iustice of God against it as they ought to be whereby a doore is opened to sinne which is to spoyle God of his Iustice as if hee were so all mercy as hee had forgotten to bee iust when hee is as well Iustice as Mercy as infinite in the Exod. 34. 7. Deut. 6. 16. one as in the other who notwithstanding the satisfaction made by the death of Christ correcteth sharply the sinnes of such as he will saue Q. What obserue you in the reply of the Serpent A. First his craft in applying himselfe to the woman for seeing her to be in doubt of the punishment he is bold to draw her on further and to assure her she shall not die Q. What learne you from thence A. That the Diuell proceedeth by degrees and wil not at the first moue a man to the grossest as in Idolatry he will moue vs first to be present after to kneele onely with the knee keeping his conscience to himselfe Numb 25. 2. lastly to the greatest worship In Whoredome first to looke then to dallie c. and therfore let vs resist 2. Sam. 11. 2. 4. euill in the beginning Q. What else note you out of this reply A. That he is a Cauiller or slanderer whereof hee Or Calumniator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name Diuell and therefore an interpretor of all things to the worst that it is no maruell though hee depraue the actions of good men seeing hee dealeth so with God surmising that God hath forbidden Iob. 1. 9. to eate of the fruit lest they should know as much as hee and therefore is he not without cause called the Reuel 12. 10. Accuser of Gods children Q. What more A. That knowing how desirous men are by nature especially they of best spirits of knowledge hee promiseth vnto them hopes of a great encrease therof Whereas wee ought to remember that which Moses saith that the secrets of the Lord are to himselfe and that Deut. 29. 29. the things he hath reuealed are to vs and to our children that our ignorance in such things is the best knowledge Reuel 2. 24. Q. Hauing heard of the outward causes of the Fall what were the causes that did rise from our first Parents themselues A. They were either outward things of the body or the inward affections of the mind moued by them Q. What are the outward things of the body A. They are the abuse of the tongue and of the eares whereof hath been spoken or of the eyes and of the taste which are here mentioned For in that it is said it was delectable to looke on the eyes are made an occasion and meanes of this sinne and in that it was said it was good to eate the taste also is made to bee an instrument of it and an inducement to it Q. How could Eua tell it was good to eate which neuer had tasted it A. She might collect so much by the beautiful colour or smell thereof for if we be able in this darknes we are fallen into to discerne commonly by the sight of the fruit whether it bee good and especially the Simplists in Physick by the colour and smell onely of the herbe to tell whether it bee hot or cold how much more were Adam and Eue who had the perfection of the knowledge of those things more then euer Salomon himselfe Q. What learne you from this hurt they receiued by these outward instruments of the body A. That which the Apostle warneth that wee beware Rom. 6. 13. that wee make not the parts of our bodies weapons of iniquitie for if without a circumspect vse of them they were instruments of euill before there was any corruption or inclination to sinne how much more dangerous will they bee now after the corruption vnlesse they be well looked vnto Q. What more particularly learne you out of them A. That as the tongue as it is a singular blessing of God whereby man excelleth all the creatures vpon the earth so the abuse of it is most dangerous because it setteth on fire the whole course of nature and is it Iam. 3 6. selfe set on fire of hell Q. What of outward senses A. That they are as it were windowes whereby sinne entred into the heart when there was no sinne and therefore will much more now the heart being corrupted Q. What learne you from thence A. First that we must shut them against all euill and vnlawfull vse of their obiects and open them to the vse of good things and make a couenant with them as Iob did with his eyes by a strong painfull resistance Iob 31. 1. of the euill that commeth by the abuse of them as it Matth. 5. 29. were cut them off and throw them away as our Sauiour giueth counsell Secondly that as the senses are more noble as the hearing and sight called the senses of learning so Psal 119. 37. Mark 4. 24. there should be a stronger watch set vpon them those being the senses that Adam and Euah were specially deceiued by Q. VVhat obserue you of that it is said Shee saw that it was desirable for knowledge A. That it was her errour which she hauing begun to sip of by communication with the Diuell did after drink a full draught of by beholding of the beautie of the fruit and receiuing the delicate taste thereof Q. VVhat learne you from thence A. First that we are apt and cunning by nature to heape vp reasons true or false to perswade vs to the following of our owne pleasures Secondly that the heart enclining to errour doth draw the senses to an vnlawfull vse of them and that the abuse of the senses Mark 7. 22. 23. doth strengthen the heart in errour Q. VVhat was the effect of all these outward and inward meanes A. The eating of the forbidden fruit which was the sinne that brought the fall Q. VVhat obserue you in that she gaue it also to Adam to eate A. The holy Ghost thereby by a speciall word of amplification also doth aggrauate the sinne against her Q. VVhat learne you from thence A. First the nature of sinners which is to draw others Prou. 4. â—6 to the condemnation they themselues are in as Satan Euah and Euah her husband euen those that are nearest them whose good we should procure Secondly that we should take heed of that the Apostle 1. Tim. 5. 22. warneth vs
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
other lawes ceremoniall and politicall written by Moses at the commandement Rom. 2. 15. of God for otherwise the law the ceremoniall excepted was written in the heart of man and after the decay thereof through sin was taught by those to whom that belonged from the fall vnto Moses Q. Whom doth the Apostle meane when he noteth them that sinned not to the similitude of Adam A. Infants who are borne in sinne and who sinne not by imitation but by an inherent corruption of sin Q. How is it shewed that babes new borne into the world sinne A. In that they are afflicted sundrie waies which they bewray by their bitter cries in that they comming out of the mothers wombe go straight vnto the graue Q. What are the fruites of this sinne A. Actuall sinne viz. all thoughts words deeds against the Law and the righteousnesse thereof Q. Thus much of sinne and the kindes thereof what are the things that generally follow sinne A. They are two guilt and punishment both which doe most duely waite vpon sinne to enter with it and cannot by any force or cunning of man or Angell be holden from entring vpon the person that sin hath already entred vpon Q. What is the guilt of sinne A. It is the merit and desert of sinne whereby wee become subiect to the wrath and punishment of God Q. Is there any euill in the guilt before the punishment be executed A. Very much for it worketh vnquietnesse in the mind as when a man is bound in an obligation vpon a great forfeiture the very obligation it selfe disquieteth him especially if he be not able to pay it as wee are not and yet more because where other debts haue a day set for paiment we know not whether the Lord will demand by punishment his debt this day before the morrow Q. What learne you from this A. That sith men should shun by all meanes to bee in other mens debts or danger as also the Apostle exhorteth Owe nothing to any man Salomon also counselleth Rom. 13. 8. Pro. 6. 1. 2. 3. 4. 5. in the matter of suerty-ship wee should more warily take heed that wee plunge not our selues ouer head and eares in the Lords debt for if it be a terrible thing to bee bound to any man in statutes staple or marchant or recognisance much more to bee bound to God who will bee paid by one meanes or other to the vttermost farthing Q. How else may the hurt and euill of the guilt of sinne be set forth vnto vs A. It is compared to a stroke that lighteth vpon the hart or soule of a man where the wound is more dangerous 1. Sam. 24. 4. 5. 6 Prou. 23. 32. then when it is in the body and so it is also a sting or a biting worse then of a viper as that which bringeth death euerlasting Q. Haue you yet wherewith to set forth the euill of the guilt A. It seemeth when the Lord saith to Cain If thou Gen. 4. 7. Rom. 2. 15. doest not well sinne lieth at the doore that hee compareth the guilt of sinne to a dog which being awaken is alwaies arring and barking against vs which is confirmed by the Apostle who attributeth vnto it a mouth Rom. 2. 15. alwaies open to accuse vs and that of no smal matters but of faults deseruing eternall death Q. What is the effect of this guilt of conscience A. It causeth a man to flie when none pursueth Prou. 28. 1. Leuit. 26. 36. and to be afraid euen at the fall of a leafe Q. When a man doth not know whether hee sinne or no how can he be smitten or bitten or barked at or flie for feare and therefore against all this euill ignorance seemeth to bee a safe remedie A. It is farre otherwise for whether a man know it or no his guiltremaineth as debt is debt although the person indebted know it not and it is by so much more dangerous as not knowing it hee will neuer bee carefull to seeke after the meanes to discharge it till the Lords arrest bee vpon his backe when his knowledge will doe him no good Q. But we may see that many heape sinne vpon sinne and know also that they sin and yet for all that cease not to make good chere and make their hearts merrie in so much as none are more iocund and pleasant then they A. Yet the countenance doth not alwaies speake Prou. 14. 13. 2. Cor. 5. 12. truth but sometimes when in shew it is most merrie there are prickes and stings in the conscience and though it be oftentimes benummed and sometimes through hypocrisie seared as it were with an hot iron 1. Tim. 4. 2. yet the Lord will finde a time to awaken and reuiue it by laying all his sinnes before his face Psal 50. 21. Q. When the guilt of our sinne is knowne what is the remedie of it A. First it were wisedome not to suffer it to runne long on the score but to reckon with our selues euery night ere wee lie downe to sleepe and looke backe to to the doings of that day that in those things that are well done we may be thankfull and comfort our own hearts and in that which hath passed otherwise from vs we may call for mercy that so our sleepe may be the sweeter For if as Salomon aduiseth vs in the case of Prou. 6. 1. 2. 3. 4. 5. 6. debt by suertyship it be our wisedome to humble our selues to our Creditors and not to take rest til we haue freed our selues from their danger much more ought we in this case to be wise to hast to humble ourselues vnto God especially seeing nothing else but the blood of Christ can satisfie the Iustice of God for sinne Q. Is the guilt of sinne in all men alike A. Of Originall sinne it is but not of Actuall for Ezra 9. 6. as Actuall sinnes exceed in some aboue others both in greatnesse and number so the guilt of them encreaseth accordingly As appeareth Ezra 9. 6. where sinne is said to be gone aboue their heads and the guilt thereof to reach vp to the heauens Q. When the sinne is gone and past is not the guilt also gone and past A. No but though the act of sinne be gone so as Prou. 23. 32. Mat. 17. 3-5 the least print thereof appeareth not yet the guilt remaineth alwaies as the marke of burning when the burning is past Q. What is contrary to the guilt of sinne A. The testimonie of a good conscience which is Prou. 15. 15. 2. Cor. 1. 12. Prou. 18. 14. perpetuall ioy and comfort yea and a heauen to him that walketh carefully in Gods obedience as the other is a hellish torment vnto men especially when their consciences shall be awakened CHAP. 11. Of the Punishment of Sinne. The punishment of Sin In this life In the Persons Ioyntly in body and soule Apart In soule In body In the things
be vpon those that are mercilesse Iam. 2. 13. Q. Of how many sorts are those Iudgements A. They are either in this life or that to come Q. VVhat are they in this life A. Seuere punishments by the Law are to be inflicted Exod. 21. 23. Iudg. 1. 6. 7. Exod. 21. 28. Psal 55. 23. vpon the body as limbe for limbe eye for eye hand for hand life for life although it were a beast if it were knowne to bee a striker Secondly short life Blood thirstie men liue not halfe their daies More particularly Magistrates that should punish murtherers if they spare them their liues are in danger to goe for the offenders as Achabs did for Benadads Dauid also was 1. King 20. 42. exceedingly punished for sparing blood-thirstie men such as was his sonne Absolon and not punishing 2. Sam. 13. 28. 29. 14. 33. 16. 11. 2. Sam. 3. 29. them Also God threatneth that hee will not only reuenge the blood of the slain vpon the murtherer himselfe but also vpon his issue and posterity in vncurable diseases Q. VVhat is the punishment concerning the life to come A. That their prayers are not heard Esay 1. 15. 1. Tim. 2. 8. Q. Vvhat reasons are there to set forth the detestation of this sinne of murther properly taken A. First if a man deface the image of a Prince he is Gen 9. 6. seuerely punished how much more if hee deface the Image of God Secondly by the Law of Moses if a Exod. 21. 28. beast an vnreasonable creature had killed a man it should bee slaine and the flesh of it although otherwise cleane was not to be eaten Thirdly by the same Law if this sinne goe vnpunished God will require it Numb 35. 33. at the Magistrates hands CHAP. 22. Of the seuenth Commandement Things belonging to our Neighbour are In regard of his wife where vnchastity is forbidden both Inward of the heart Outward in the abuse of the Things which belong to the body as Apparell Meate drinke Body it selfe Parts or senses as the Tongue Eyes Eares c. Whole By himselfe With others by vnlawfull Cōiunctiō either Naturall as Fornicatiō Adulterie Vnnaturall with Owne kind Other Separation In other regards Chapter 23. EXOD. 20. 14. Thou shalt not commit Adulterie Q. SO much of the former Commandement and therein of the generall duties that belong to the person of our neighbour Now follow those Commandements which concerne the duties wee owe to him in regard of the things that belong to him what are they A. Either concerning the wife who is nearest vnto him and as himselfe being one flesh with him Commandement 7. or other things appertaining to him Com. 8. 9. Q. Rehearse the Commandement A. Thou shalt not commit Adulterie Q. What is the summe of it A. Continent or chast vsage towards our selues and towards our neighbour forbidding all vncleannesse of the flesh and commanding all chast and honest behauiour Q. What are the speciall duties of this Commandement A. They are to bee gathered from the things forbidden therein Q. What are they A. They are either inward or outward Q. What are the inward transgressions of this Commandement A. The vnchastity and vnhonesty of the mind Mat. 5. 28. Coloss 3. 5. 1. Cor. 7. 9. 1. Thess 4. 5. which is the desire of strange flesh with resolution to haue it if he could Q. What are the duties commanded herein A. The virginity and continencie of the mind 1. Cor. 7. 3. 4. Q. VVhat are the outward transgressions of this Commandement A. Such vnchastnesse as being once seated in the mind after sheweth it selfe outwardly Q. Of how many sorts is it A. It is either in the abuse of those things that belong to the body as apparell meate drinke c. or else in the abuse of the body it selfe Q. How is this Commandement broken in the abuse of apparell A. First if it bee otherwise then belongeth to the Deut. 22. 5. sexe as if a man put on womans apparell or a woman a mans For God would haue euery sexe discerned by distinct apparell for auoiding of confusion and manifold enormities Secondly when it is excessiue aboue either our estate Mat. 11. 8. or our ability Thirdly when there is in it lightnesse as some apparell is called by the holy Ghost whorish Prou. 7. 10. Fourthly when it is not according to the custome of the countrey citie or towne where wee dwell but 2. Sam. 13. 4. 18 new-fangled Q. But may not women in their apparell submit themselues to please their husbands A. They must seek to please them by lawful means and therefore by clothing themselues in decent apparell with sobriety and for their successe to put their trust in God who is able by modesty in apparell without any such indirect meanes to maintaine their husbands loue towards them 1. Pet. 3. 5. Q. VVhat apparell are we then to vse A. Such as commeth vnder the rule of the Apostle namely such as may witnesse our godlines modesty and therfore although some exceeding this measure say they doe it not to allure any yet if others be 1. Tim. 2. 9. allured by it it is a sinne in them although not so great as in the other who propound to themselues by their wanton apparell to allure Q. So much of the breach of this Commandement in apparell How is it broken in the abuse of meate and drinke Q. Either in the quality when wee seeke after too Deut. 14. 21. Ezech. 16. 49. Luk. 16. 19. much daintinesse and those meates and drinkes which prouoke this sinne or else in quantitie when we feed to fulnesse of them Q. What is contrary to this A. A moderate and sober diet Eccles 10. 16. Q. So much of vnchastity consisting in the abuse of those things which belong to the body Now followeth that which consisteth in the abuse of the body it selfe How many waies is it A. Either in the abuse of the parts of the body or in the abuse of the whole body Q. How in the abuse of the parts A. When the tongue eyes and eares doe manifest the wantonnesse of the heart Q. How doth the tongue manifest it A. In filthie speech whereby not only the speakers 1. Cor. 15. 33. Ephes 5. 3. 4. 4. 29. heart but also the hearts of the hearers are inflamed Whither referre bad songs balads interludes amorous bookes and such like Q. What is contrary to this A. Modest and chaste talke by the example of the holy Ghost who speaking by necessity of matters Iudg. 3. 24. 1. Sam. 1. 19. vnseemly to be spoken plainly of vseth chast speech as he knew her he couered his feet c. Q. How is wantonnesse manifested by the eye A. When the eye which is the seate of adulterie Matth. 5. 28. Gen. 39. 7. 2. Pet. 2. 14. or of chastity is so fixed to behold the beautie of another or else
the Counsellor Q. What is here generally to be obserued A. That whereas in the gouernment of a Kingdome Esay 9. 15. 2. Sam. 20. 16. Eccles 9. 16. counsell and wisedome are chiefe and preferred euen to strength we may assure our selues that in the Kingdome of Christ all things are done wisely nothing rashly Hence in the Reuelation of Iohn he is described thus To be in the middest of the golden Candlesticks clothed with agarment downe to the foot such as Counsellors vse to weare and that his head and haires are white as white wooll and as snow whereby is noted such a person as for grauity and great experience is fit to giue counsell Q. What is further to be gathered hence A. Matter of great comfort for vs that are the children of God in that our Sauiour Christ is our Counsellor who is able and willing to giue vs all sound aduice in whatsoeuer concerneth our good Q. What are we here further to learne A. That when we are in any perplexitie and know not which way to turne vs we seeke vnto our Sauiour Christ for aduice and direction who is giuen vs for a Counsellor Q. By what meanes may we come to him for aduice A. By humble Supplications and prayers made vnto him Q. How may we receiue aduice from him A. By the doctrine of God drawne out of his holy word and testimonies which therefore Dauid calleth Psal 119. 24. his Counsellors or the men of his Counsell Q. What followeth A. That hee is wonderfull in might and the strong God Q. What haue we here to learne A. First that as hee is wise to aduise and foresee things pertaining to the good of his Church so hee is of power to execute and effect all that hee aduiseth wisely Secondly that as there is in vs no aduice of our selues so there is in vs no found strength to keepe vs from any euill but that as hee giueth good aduice to his so doth he by his owne power performe and effect Phil. 2. 13. it And therefore although we be as the vine of all other trees the weakest or as the sheepe of all other beasts the simplest yet wee haue for our gardiner and for our sheepheard Christ Iesus the mightie strong God Thirdly that we should take heed how we depart from his obedience for he both can and will do what pleaseth him Q. What other property followeth A. Two other which are as it were the branches and effects of the former first that hee is the father of Eternities secondly the Prince of peace Q. Doth not this title The father of eternities argue a confusion of the Diuine persons A. In no case for it is a borrowed speech signifying that he is the author of eternitie Q. What doe you learne from hence A. That where other Kingdomes alter and come Dan. 2. to an end his is euerlasting Q. What doctrine is to be gathered from thence A. First that the Kingdome of our Sauiour Christ being perpetuall hee dasheth and crusheth in pieces all other Monarchies and Regiments how mighty soeuer that rise vp against him and his Kingdome and therefore that his Church and subiects generally and euery particular member need not feare any power whatsoeuer Secondly that whatsoeuer wee haue by nature or Esay 40. 6. 1. Pet. 1. 24. 25. industrie it is momentanie like vnto the grasse that fadeth away and whatsoeuer durable thing wee haue we haue it from Christ Q. VVhat is the second property arising out of the former A. That he is the Prince of peace that is the procurer cause and ground of peace that procureth peace for his subiects and causeth them to continue in quietnesse Q. Of what nature is this peace A. It is spirituall for first wee haue peace with Rom. 5. Ephes 2. 14. God secondly wee haue peace in our consciences thirdly there is peace betweene men which ariseth out of both the former Q. Where is this peace established A. Vpon the throne of Dauid that is in the Church of God Q. Are not we also in some measure partakers of this honour of his Kingly office A. Yes verily as well as of his Priests office For we Rom. 6. 12. Rom. 16. 20. Reuel 1. 6. are Kings to rule and subdue our stirring and rebellious affections and to tread Satan vnder our feet Q. What is the cause of all this A. The loue and zeale of God breaking through all lets either inward from our selues and our owne sinnes or outward from the enmitie of the diuell and world CHAP. 33. Of the excellency of Christs Kingdome in speciall It consisteth First in Wisedome Righteousnesse or Iustification parts Forgiuenesse of sinnes Imputation of righteousnesse Secondly in Sanctification parts Mortification Viuification Redemption 1. COR. 1. 30. But of him are ye in Christ Iesus who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption Q. VVHerein more specially doth the excellencie of Christs Kingdome consist A. In certaine speciall treasures brought vnto vs by his Propheticall and Priestly office and made effectuall vnto vs by his Kingly office Q. What are those treasures A. They are certaine speciall fruits mentioned by the Apostle 1. Cor. 1. 30. Q. What is the first he here nameth within vs A. That he is made vnto vs Wisedome Q. Is this necessarie to our saluation A. Yea for hauing absolutely lost all godly and sauing Prou. 30. 2. 3. wisedome wherein we were first created it is to be repaired againe ere we can be partakers of life eternall Q. VVhy haue we not wisedome enough of our owne by nature to bring vs to eternall life A. No verily for although wee haue wisedome naturally engrafted in vs to prouide in some measure for this present life and sufficient to bring vs to condemnation in the life to come yet wee haue not one graine of sauing wisedome to inable or direct vs so much as to make vs step one foot forward to life eternall Q. VVhere is this wisedome to be found 2. Tim. 3. 15. Psal 19. 7. A. In the Word of God Q. How come we to it A. By Christ for God dwelleth in Light which 1. Tim. 6. 16. John 1. 18. no man hath approched vnto only the Sonne which was in the bosome of his Father hee hath reuealed him Q. VVhat is the second fruit the Apostle nameth A. That Christ is made vnto vs Righteousnesse Q. VVhat is meant here by Righteousnesse A. Our Iustification before God whereby we are deliuered from the guilt and punishment of all sinne and are accounted righteous euen by the righteousnesse of our Sauiour Christ imputed vnto vs by meanes whereof we are restored to a better righteousnesse then that which we lost in Adam Q. This doctrine that a man should be made righteous by the righteousnesse of another is it not as absurd as if a man should bee said to be fed with the meate another eateth or to be warmed with
then holy which at that time being no figure nor shadow of Christ and his Church was prophaned but that it had been holy so wee confesse there hath been a true Church in Rome which is now no Church of Christ but the Synagogue of Satan Secondly he is said to sit in the Temple of God because hee exerciseth his tyrannicall rule in the Christian world and is most busie in those places where Christ hath his Church and the Gospell is professed labouring in all places either by himselfe or his wicked Instruments to ouerthrow or corrupt poyson or hinder the free course of the Gospell so that in this regard he may bee said to sit in the Temple of God that is to raigne and tyrannize in the Church of God and yet the city where hee is bee Sodome and the Church wherof he is head the synagogue of Satan Q. What is the other effect of his pride A. He boasteth that he is God as the Popes flatterers in the Canon law call him Our Lord God the Pope Neither doth his pride stay there but also hee challengeth to himselfe things proper to God as the title of holinesse also power to forgiue sinnes and to carrie infinite soules to hell without checke or controlement and to make of nothing somthing yea to make the Scripture to bee no Scripture and no Scripture to be Scripture at his pleasure yea to make of a creature the Creator Q. It may seeme to be an impossible thing that men should be carried away from the faith of the Gospell by one so monstrous and directly opposite to Christ A. It might seeme so indeed if at once and at a sudden hee had shewed himselfe in such foule colours and therefore by certaine degrees of iniquitie hee raised himselfe to this height of wickednesse and did not at the first shew himself in such a monstrous shape and likenesse Q. How doth that appeare A. By the Apostle who in this place sheweth of two courses the diuell held to bring this to passe one secret and couert before this man of sinne was reuealed the other when he was reuealed and set vp in his seate Q. What were the waies of Antichrists comming before he was reuealed A. Those seuerall errours which were spread partly in the Apostles time and partly after their time thereby to make a way for his comming And in this respect this mystery of iniquitie was begun to bee wrought as it were vnder the ground and secretly in the Apostles time Q. How was this mysterie of iniquitie wrought in the Apostles time A. By many ambitious spirits as it were pettie 3. Ioh. 1. 9. Act. 5. 1. Gal. 1. 6. 7. 2. 16. Col. 2. 18. 21. 1. Tim. 4. 3. Antichrists which were desirous to bee lords ouer the Church and wicked hereticks which then sowed many errors and heresies as Iustification by workes worshipping of Angels and which put religion in meates and condemned marriage c. which were beginnings and grounds of Poperie and Antichristianisme Q. What gather you of this A. That those whom God hath freed from the bondage of Popery should striue to free thēselues frō all the remnants therof lest if they cleaue still to any of thē God in iudgment bring the whole vpō thē againe Q. How shall Antichrists kingdome bee continued and aduanced after that he is reuealed A. By the power of Satan in lying miracles and false wonders Q. What difference is there betwixt Christs miracles and theirs A. Very great euery way for Christs miracles were true whereas these are false and lying and by legerdemaine Christs miracles were from God but theirs where there is any thing strange and aboue the common reach of men from the diuell Christs miracles were for the most part profitable to the health of man but theirs altogether vnprofitable and for a vain shew Christs miracles were to confirme the truth but theirs to confirme falshood Q. What gather you of this That seeing the Popes Kingdom glorieth so much in wonders it is most like that he is Antichrist seeing Mat. 24. 24. Deut. 13. 12. the false christs and the false Prophets shall doe great wonders to deceiue if it were possible the very elect and that some of the false prophets prophesies shall come to passe wee should not therefore beleeue the Deut. 13. 3. doctrine of Poperie for their wonders sakes seeing the Lord thereby trieth our faith who hath giuen to Satan great knowledge and power to worke strange things to bring those to damnation who are appointed vnto it Moreouer whatsoeuer miracles are not profitable to some good neither tend to confirme a truth are false and lying so that as the Lord left an euident difference betweene his miracles and the inchantments Exod. 7. 12. of the Egyptians so hath hee left an euident difference betweene the miracles of Christ and his Apostles and those of the Romish Synagogue Q. Are not miracles as necessarie now as they were in the time of the Apostles A. No verily for the doctrine of the Gospell being then new vnto the world had need to haue been confirmed with miracles from heauen but it being once confirmed there is no more need of miracles and therefore we keeping the same doctrine of Christ and his Apostles must content our selues with the confirmation which hath already been giuen Q. What ariseth out of this A. That the doctrine of Poperie is a new doctrine hauing need to be confirmed with new miracles and so it is not the doctrine of Christ neither is established by his miracles Q. What force shall the miracles of Antichrist haue A. Maruellous great to bring many men to damnation God in iust reuenge of the contempt of the truth sending a strong delusion vpon them Q. Hitherto we haue heard Antichrist described by his effects and properties Now tell me where is the place where he shall haue his seat of speciall residence A. That is the City of Rome Q. How doth that appeare A. First because hee that letted at the time when Paul wrote was the Emperour of Rome who did then sit there and must bee disseated as the learnedest Papists themselues grant ere the Pope could enter vpon it Secondly Iohn calleth that City where he must sit Reuel 17. 18. the Ladie of the world which at that time agreed only to Rome being the mother Citie of the World Thirdly it was that City that was seated vpon seuen hilles which by all ancient records belongeth properly Reuel 17 9. and onely to Rome As for the occasion of the Popes placing there it came by the meanes of translating of the seate of the Empire from Rome to Constantinople from whence ensued also the parting of the Empire into two parts by which diuision it being weakened and after also sundred in affection as well as in place was the easier to bee entred vpon and obtained by the Pope Q. What doe you further gather of that the Apostle saith that
open the secret closet of God Secondly that by this concealement we might bee made more watchfull for as the harlot is said to bee the bolder to commit wickednesse because the day of her husbands returne was set and appointed by him so it would fare with vs. Prou. 7. 20. Q. VVhat shall bee the generall state and disposition of them which are liuing at the comming of Christ A. Generally the world shall be drowned in security as was the old world in the daies of Noah immediately before the flood and as was Sodome immediately before the fire and brimstone came downe frō Luk. 17. 26. 31. heauen for as in the dayes of Noah notwithstanding hee forewarned them by his preaching and by his building of the Arke they were eating and drinking marrying and giuing in marriage vntil the flood came and tooke them away and as in the dayes of Lot they dranke they bought they sold they planted they builded till fire fell downe from heauen and destroyed them all so likewise it shall come to passe in the latter dayes Q. VVhat gather you of this A. That thereby the Lord will take a triall of the consciences of his children whether they will bee carried away with the inticements of these pleasures as before he tooke triall of their knowledge by the false Christs and false Prophets and withall by this course he disposeth of the means wherby the wicked may deseruedly perish in that those whom one mischiefe doth not entangle another may reach Q. Why shall these things spoken of bee imputed as if they were sinnes seeing they are both lawfull and necessarie A. True it is that eating and drinking and giuing to marriage buying and selling planting and building are in their owne nature lawfull and necessarie but our Sauiour Christ meaneth the abuse of these things and thereby declareth that a great condemnation may be due vnto those things which before men are not condemned Q. How doth it appeare that hee meaneth the abuse of these things A. First by the Hebrew phrase of eating and drinking which being vttered in the present time noteth a continuance of eating and drinking Secondly from the Euangelist Lukes manner of vtterance of them without any copulatiue conioyning of them on this manner They ate they dranke they bought they sold they planted they builded that is to say they were excessiuely and aboue measure giuen ouervnto these things Like bruit beasts from whom some thinke this metaphor is borrowed that eate all the day and some part of the night As in the matter of buying selling when Mat. 22. 5. Luk. 14. 18. 19. men doe employ themselues so much therin that they cannot attend to the seruice of God So in building when men build excessiuely that is further then their 1. Cor. 7. ability calling or manner of the countrey wherein they liue will affoord And in the matter of marrying and giuing to marriage when the children of God shall take a Gen ... vnto them prophane women such as their eyes like best Or when men doe ioyne themselues in Matrimonie for liuing or parentage only without respect of religion Or when men liue vnchastly euen in wedlocke wheras b 1. Cor. 7. 29. they that haue wines are commanded by the Apostle to be as if they had none that is to vse this benefit of marriage soberly c 1. Tim. 4. 3. 4. and that with prayer Q. What other sinne will be then A. Security carelesnesse and sensuality liuing as meere naturall men yea as very bruit beasts and Atheists in the world Q. How so A. In that it is said that as it was in the dayes of Noah notwithstanding they were forewarned of the flood both by the preaching of Noah and the building of the Arke yet as men being cast into a deepe sleepe they cried peace peace vnto themselues vntill the floud swallowed them vp so it shall bee in the latter daies that men shall bee ouertaken suddenly as a woman with child with the iudgment of God when they thinke all to be well with them Q. What learne you of this A. That we should not deferre the time of our repentance vntill wee see the nearest signes of the latter day as the darkening of the lights of heauen and the roring of the seas for as much as they will minister greater matter of feare vnto vs then of conuersion Q. What generall vse are the children of God to make of all these signes A. They are to bee watchfull and to prepare themselues because they know not what houre hee will come which our Sauiour vrgeth by a similitude of an housholder which if hee knew what houre the theefe would come he would surely watch thē much more should we watch because in an houre that we thinke not will the Sonne of man come Q. What preparation is required A. That which our Sauiour teacheth in two parables Q. What is the first A. The parable of the ten Virgins Matth. 25. 1-14 Q. VVhat is the scope and drift of it A. Effectually to stirre vs vp to prepare our selues for the comming of Christ Q. VVhat difference is there betwixt this parable and others tending this way A. Very little or none at all for as the other doe solicite vs to watch both for the day and houre of Christs comming that wee bee not surprised at vnawares so this parable doth teach how dangerous it is and how desperate our estate shall be if we be carelesse thereof and withall presseth that same point especially of watching euen for the houre or moment when our Sauiour Christ commeth Q. VVhy doth our Sauiour Christ vse so many parables for declaration of his second comming A. Because the dulnesse of our capacities and the corruption of our affections is such that we are hardly lifted vp from earth to heauenly meditations and being raised vp we are ready of our naturall weaknesse eftsoones to fall in which regard the multiplying of parables are as helpes to lift and vphold our affections to the meditation of the former doctrines concerning his second comming besides the weight and importance of the matter is set forth by the number of parables Q. From whence is this parable of the tenne Virgins taken A. It is borrowed from the manner of the countrie where our Sauiour taught where a maide giuen Iudg. 14. 11. Mat. 9. 15. to marriage had her maidens and the bridegroome his yong men which gaue attendance on them fetching the bride from her friends to his house which was done it the night Q. VVhat is the meaning of this parable A. By the bridegroome is signified our Sauiour Christ himselfe whose spouse is the Church and by the ten Virgins are meant the professors of the Gospell professing their attendance vpon Christ their redeemer Q. VVhat did the Virgins to declare their diligence in waiting for his comming A. They tooke with them their lamps whereby they made profession of their attendance and
those duties vndone which the godly did And although the good workes of the godly were not the causes of saluation yet these euill workes are the very next cause of damnation Q. How can that be A. Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death Q. What is to be considered in their answere A. Their exceeding blindnesse whiles they liued here in that they neuer considered that in reiecting the poore they reiected Christ CHAP. 57. Of the execution of Gods Iudgement Herein note the Eternall death and miserie of the wicked Perfect blessednes of the godly Common to all Freedome from all euill Fruition of all good Speciall MATTH chap. 25. vers 46. And these shall goe away into euerlasting punishment but the righteous into life eternall DAN chap. 12. vers 2. 3. 2. And many of them that sleepe in the dust of the earth shal awake some to euerlasting life and some to shame and euerlasting contempt 3. And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer Q. HItherto of the sentence of the Iudge the execution of it followeth what is the order thereof A. Contrary to the order of the sentences for it shall begin at the wicked And this is agreeable to the Deut. 25. order of iustice which the Lord appointeth in the Law that the malefactors should bee executed in the eye of the Iudge Q. What then are the parts of this execution A. The eternall death and miserie of the wicked and the eternall life and perfect blessednesse of the godly Q. How shall the eternall death of the wicked be effected A. The Angell of God shall presently take and Mat. 13. 49. 50. 22. 13. binde them and cast them to hell Q. What shall their estate be in hell A. They shal for euer be separated from the blessed presence of God they shal bee shut vp into vtter darknes where shal be nothing but horror and confusion Esay 66. 44. Apoc. 22. 8. Mat. 9. 22. weeping and wailing gnashing of teeth and haue their portion with the diuell and his angels in a lake burning vnquenchably of fire and brimstone Q. What is the blessednesse of the godly A. That is set forth by the Prophet Dan. 12. 2. 3. where is also touched the shame and confusion that shall befall the wicked Q. VVhat is the scope of this place A. The scope of the Prophet is to hold the faithful afflicted in a constant course of duty and obedience to the Lord by consideration of the rich reward of the godly and fearfull punishment of the wicked at the second and glorious comming of Christ Q. It seemeth by the word many that all shall not rise A. There seemeth indeed to bee some aduantage giuen to the Iewes who imagine that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting Q. How then is this to be taken A. It is taken seuerally by it selfe as one whole which is diuided into his parts As if hee should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15. 19. he saith that many are dead by the sinne of Adam and yet in the eighteenth verse he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam likewise in the eighteenth verse it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as wee were all naturally with Adam yet in the 15. and 19. verses those that he called all he tearmeth many Although if he speake of the wicked by themselues and of the godly by themselues it may bee truly said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. 51. Q. VVhat doe you consider in this text A. The perfect happinesse of the good Q. VVhat doth this text teach concerning the same A. Two things the first of the happinesse which is common to all the good in the second verse and the other of the speciall happinesse that some shall haue aboue their fellowes in the third Q. From whence commeth this happinesse both common and speciall A. From our communication and participation Reu. 21. 3. with God in Christ which is set forth by this that God will dwell with vs we with him by a similitude of eating and drinking with him and eating of Reu. 3. 20. Mat. 26. 29. Reuel 2. 7. 17. Reuel 3. 5. 2. 26. 27. the tree of life and of the hidden Manna glorious clothes of rule and dominion Q. VVherein standeth the happinesse common to all A. Partly in freedome from all euill and partly in the enioying of the fulnesse of that which is good Q. How is the first set forth A. He shall wipe away all teares there shall bee no Reuel 21. 4. 22. 3. 5. more death no sicknesse no sorrow no crying no labour no darknesse no not so much as the danger or Reuel 21. 25. perill or feare of any euill the gates shall not be shut and therefore in their minds and soules they shall bee free from all those affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like Q. How is the enioying of good things laid forth A. Wee may consider it either by that which is without or else that within vs. Q. How consider you that which is without A. The place which they shall bee in for the pleasant Psal 15. 1. Reuel 21. 10. situation likened to a high hill as that which is aboue the starres for the delicacie of it compared to Paradise called for the certainty and worth therof an inheritance and crowne immortall incorruptible vndefiled 1. Pet. 1. 4. Reuel 22. and that which withereth not and the glory of it is described at large Q. How else A. By the companie we shall haue and fellowship Heb. 12. 22. 23 24. 2. Thess 2. 1. Mark 9. 5. 6. with the Saints and Angels in which respect eternall life is set forth partly by being with Abraham Isaac and Iacob and the Apostle adiureth vs by the great assemblie And we see what delight the Apostles took to see Moses and Elias so as they would faine haue had them tarried with them although through their infirmitie they were afraid of the sight of them how much more then shall the ioy bee when wee shall behold their glory without all feare and