mercy of God in Christ whereby grace reigneth unto life through the obedience of one which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity the Father sent his Son to accomplish the work of our Redemption and both of them send the Holy Ghost to work saving grace in our hearts and apply unto our soules the holinesse purchased by the Son of God What is promised therein The favour of God and everlasting salvation with the means thereof as Christ and in him Conversion Justification and Sanctification What is the condition on mans part The gift being most free on Gods part nothing is required on mans part but the receiving of grace offered which is done in those that are of capacity by Faith in Christ John 1. 12. 14 15. Acts 16. 31. whence followeth new obedience whereby the faithfull walk worthy of the grace received and this also is by Gods grace What then is the summe of the Covenant of grace That God will be our God and give us life everlasting in Christ if we receive him being freely by his Father offered unto us Jer. 31. 33. Acts. 16. 30 31. John 1. 12. How doth this Covenant differ from that of works Much every way for first in many points the Law may be conceived by reason but the Gospell in all points is farre above the reach of mans reason Secondly the Law commandeth to doe good and giveth no strength but the Gospell enableth us to doe good the Holy Ghost writing the Law in our hearts Jer. 31. 33. and assuring us of the promise that revealeth this gift Thirdly the Law promised life onely the Gospell righteousnesse also Fourthly the Law required perfect obedience the Gospell the righteousnesse of Faith Rom. 3. 21. Fifthly the Law revealeth sin rebuketh us for it and leaveth us in it but the Gospell doth reveale unto us the remission of sins and freeth us from the punishment belonging thereunto Sixthly the Law is the ministery of wrath condemnation and death the Gospell is the ministery of grace Justification and life Seventhly the Law was grounded on mans own righteousnesse requiring of every man in his own person perfect obedience Deut. 27. 26. and in default for satisfaction everlasting punishment Ezek. 18. 14. Gal. 3. 10. 12. but the Gospell is grounded on the righteousnesse of Christ admitting payment and performance by another in behalfe of so many as receive it Gal. 3. 13 14. And thus this Covenant abolisheth not but is the accomplishment and establishment of the former Rom. 3. 31. 10. 4. Wherein doe they agree They agree in this that they be both of God and declare one kind of righteousnesse though they differ in offering it unto us What is that one kind of righteousnesse It is the perfect love of God and of our neighbour What thing doth follow upon this That the severe Law pronounceth all the faithfull righteous forasmuch as they have in Christ all that the Law doth aske But yet those remaine transgressors of the Law They are transgressors in themselves and yet righteous in Christ and in their inward man they love righteousnesse and hate sin What are we to consider in the Covenant of Grace The condition 1. Of the Mediatour 2. And then of the rest of mankind In the former consisteth the foundation of this Covenant The performance whereof dependeth on Christ Jesus Acts 10. 43. 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation unto all that will receive it 2 Cor. 5. 20. Mat. 6. 33. When was the Mediatour given 1. If we regard Gods decree from all eternity Eph. 1. 4. 2. If the vertue and efficacie of his Mediation as soon as need was even from the beginning of the world Rev. 13. 8. 3. If his manifestation in the flesh in fulnesse of time Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now 1643. yeares Who is this Mediatour between God and man Jesus Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary the promised Messias or Christ whom the Fathers expected the Prophets foretold John 1. 45. 8. 56. Whose life death Resurrection Ascension the Evangelists describe Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally whom wee look for from heaven to bee the Judge of quick and dead Acts 10. 42. What doe the Scriptures teach us touching Christ our Mediatour Two things first his person Joh. 1. 14. 3. 33. Secondly his office Esa. 61. 1 2. Luk. 4. 18. What is his Person The second Person in the Godhead made man John 1. 14. What have we to consider herein First the distinction of the two natures Secondly the hypostaticall or personall union of both into one Immanuell What be those two natures thus wonderfully united in one person First his divine nature or Godhead which maketh the person Secondly his humane nature or Manhood which subsisteth and hath his existence in the person of the Godhead and so we beleeve our Saviour to be both the Son of God and the son of man Gal. 4. 4. Luk. 1. 31 32. Rom. 1. 3 4. 9. 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead I beleeve that he is the only begotten Son of the most high and eternall God his Father His Word Wisdome Character and Image begotten of his substance before all worlds God of God Light of Light very God of very God begotten not made finally God coessentiall coeternall and coequall with the Father and the Holy Ghost Why call you him the onely begotten Sonne of God Because he is the alone Son of God by nature even the onely begotten of the Father full of grace and truth John 1. 14. 3. 18. For though others be the Sons of God by Creation as Adam was and the Angels Job 1. 6. Others by Adoption and Regeneration as the Saints and the man Christ Jesus in another respect by hypostaticall union yet none is his Son by naturall generation but the same Christ Jesus and that in regard of his Godhead not of his Manhood according to the Apostle who saith that he is without Father according to his Manhood and without Mother according to his Godhead Heb. 7. 3. But it seemeth that he is called the Sonne of God in respect of the generation of his humane nature wherein it is said that the Holy Ghost did that which Fathers doe in the naturall generation especially seeing he is therefore said to be the Sonne of the Highest Luk. 1. 35. He is the naturall Sonne of God onely in regard of the eternall generation otherwise there should be two Sonnes one of the Father and another of the Holy Ghost but he is therefore called the Sonne of the Highest for that none could be so conceived by the Holy Ghost but he that is the
his nature is not cruell savage nor bloody towards us but most mild pleasant sweet and such as may allure all men to trust in him to love him to call upon him and to worship him Psalm 16. 11. 34. 9. Is nothing good but God Nothing of it selfe and perfectly Matth. 19. 17. howbeit by him and from him doe come good things Gen. 1. ult which have not their goodnesse of themselves for whatsoever goodnesse is in the creatures it is of God the Creatour and they are so farre forth good as they are made good by God and are made partakers of his goodnesse 1 Cor. 4. 7. James 1. 17. Again that goodnesse which is in the things created whether it be naturall or supernaturall is imperfect and finite but the goodnesse of God is most perfect and infinite and therefore onely God is truly good and goodnesse it selfe yea he is Summum bonum that chief good of all to be desired Is the goodnesse of God extended unto all creatures Yea it is so and as this is known by dayly experience so it is witnessed by the Scriptures following Psal. 119. 64. 145. 15. Mat. 5. 45. Hath God shewed his goodnesse to all alike No for the things created are of two sorts either invisible or visible invisible as Angels unto whom the Lord hath given more excellent gifts then to the other And was his goodnesse parted equally among them No for some he suffered to fall into sin for which they were thrust down from heaven to hell 2 Pet. 2. 4. others he hath preserved by his grace that they should not fall away from him Is his goodnesse alike to his visible creatures No for of them some are endued with reason as mankind some are void of reason and therefore is man called a Lord over the rest of the creatures Is the goodnesse of God alike to reasonable creatures No for of them God in his mercy hath chosen some to eternall life whom he hath purposed to call effectually in his time that they may be justified and glorified by Christ others he hath in his justice left to their sins without any effectuall calling to perish for ever What testimony of Scripture have you that Gods goodnesse is farre greater to the Elect then to the Reprobate It appeareth by the words of our Saviour Christ Mat. 13. 11. and of the Prophet Asaph Ps. 73. 1. yet God is good that is singularly good to Israel even to the pure in heart but God makes his Elect onely to be pure in heart Psal. 51. 10. Doth the goodnesse of God towards all men turn to the good of all men No for in the Reprobate Gods goodnesse is turned into evill and serveth to their destruction 2 Cor. 2. 15. and that is through their own fault for they doe contemne and altogether abuse the goodnesse of God and for all his goodnesse bestowed upon them continually they never trust him nor trust in him Rom. 2. 4. Psal. 106. 13. How may we use the goodness of God to our good and to our salvation If we have the goodnesse of God in a true and worthy estimation if we use it with feare and reverence and thereby learn to repent us of our sins and to repose all our trust and confidence in the Lord for his goodnesse then shall all things yea even our sinnes work for our good Rom. 8. 28. What use must we make of Gods goodnesse It teacheth us that we have and doe serve a true God for he is no true God that is not so good as our God is We learn hereby that by this goodnesse of his he useth all things well If our God be so good we should be ashamed to offend him as it is intolerable to hurt an infant that is innocent and harmlesse so it is most intolerable to requite the Lords goodnesse with evill If God be so good and goodnesse it selfe we must trust him and trust in him for we will repose trust in good men and shall we not much more in our good God It teacheth us never to lay the fault upon God for any thing nor to complain of Gods dealing for he is alwayes perfectly good and all that he doth is perfectly good whatsoever men judge of it Seeing God is good to us we ought to be good one towards another To what end is it that the goodnesse of God is not to all alike 1 Tim. 2. 9. It serveth to the adoring and beautifying of Gods Church 1 Tim. 2. 9. It serveth to the maintenance of mutuall love and society amongst men for if the goodnesse of God were to all alike then one could not help another and to this end serves the variety of gifts 1 Cor. 12. 20. Eph. 4. 7. 12. It maketh to the greater manifesting of the glory of the goodnesse of God for if all had alike we would contemn this goodnesse thinking that he were bound to be good to us of necessity From the consideration of Gods speciall goodnesse towards us his Elect by Christ to salvation we must arise to the study of good works whereby Gods goodnesse may be glorified Tit. 2. 3 4 5 6 7 8. What be the severall branches of the goodnesse of God His graciousnesse his love and his mercy Tit. 3. 3 4 5. What is the graciousnesse of God It is an essentiall property whereby he is of himselfe most gracious and amiable and freely declareth his favour unto his creatures above their desert Psal. 145. 8. 15 16. Rom. 11. 6. Tit. 2. 11. Is he only gracious Only in and of himselfe for that whatsoever is gracious and amiable it is from him What learn you from this That we ought to love and reverence God above all for seeing gracious and amiable men doe winne love and reverence from others in whose eyes they appear gracious and amiable who is able more to winne this at our hands then God who is the fountain of all graciousnesse and amiablenesse For the better understanding of this attribute shew how this word Grace is used in the Scripture It is used in three severall significations sometimes it is put for comelinesse stature meeknesse or mildnesse Luk. 2. 25. sometime for free favour whereby one embraceth another pardoning former injuries and receiving the partie offending into favour again Gen. 6. 8. Thirdly it is taken for all kind of gifts and graces which of his free favour are bestowed whether temporall or eternall Acts 2. 23. Eph. 4. 7. Whether is there grace in God according to the first signification of grace or no Yea for God is of his own nature most gracious and grace it selfe which grace was in Christ Jesus from his infancie as he was man and did every day more and more increase Luke 2. 52. Psal. 45. 9. And amongst all things that were created there was nothing indued with such grace as was the humane nature of Christ and that was by the fulnesse of the Godhead which dwelt bodily in him Coloss. 2.
gather you from hence That the loathsomenesse of sin is hidden from our eyes untill it be committed and then it flasheth in the faces of our conscience and appeareth in its proper colours Was that well done that they sewed fig-tree leaves to hide their nakednesse In some respect forasmuch as they sought not remedy for the nakednesse inward it was not well but that they were ashamed to behold their own nakednesse of the body it was well for in this corrupt and sinfull estate there is left this honesty and shamefastnesse that neither we can abide to look on our own nakednesse and shamefull parts much lesse upon the shamefull parts of others although it be of those that are nearest joyned unto us What gather you from thence First that those that can delight in the beholding either of their own nakednesse or the nakednesse of any other have lost even the honesty that the sinfull nature of man naturally retaineth Secondly that such as for customes sake have covered their nakednesse with clothes doe notwithstanding with filthy words as it were lay themselves naked are yet more wretched and deeplier poysoned with the poyson of the unclean spirit and have drunk more deeply of his cup. Seeing our nakednesse commeth by sin and is a fruit thereof it may seem that little infants have no sinne because they are not ashamed So indeed doe the Pelagian hereticks reason but they consider not that the want of that feeling is for the want of the use of reason and because they doe not discerne between being naked and clothed What followeth That at the noyse of the Lord in a wind they fled from the presence of God and hid themselves where the trees were most thick What gather you from thence First that the guilt of an evill conscience striketh horrour into a man and therefore it is said that terrours terrifie him round about and cast him down following him at the heeles and leave him not till they have brought him before the terrible King Job 18. 11. 14. Thereof it is that the feast of a good conscience is so extolled as to be a continuall feast Prov. 15. 15. Secondly the fruit of the sinne comming from the feare which is to flye from God as from an enemy whereof it is that the Apostle affirmeth That having peace of conscience we have accesse and approach to God Rom. 5. 2. Their blindnesse which esteemed that the shadow or thicknesse of trees would hide them from the face of God whereas if we goe up into heaven he is there if into the deep he is there also Psal. 139. 7. 13. he being not so hidden in the trees but that a man might find him out What followeth That God asketh where he is which knew well where he was What learne you from hence First that we would never leave off running from God untill we come to the depth of hell if God did not seek us and follow us to fetch us as the good shepheard the lost sheep Esa. 65. 1. Luk. 15. 4. Secondly that the means of calling us home is by the word of his mouth What followeth That Adam being asked assigneth for causes things that were not the causes as namely the voyce of the Lord his feare and his nakednesse which were not the true causes considering that he had heard the voyce of God and was naked when he fled not dissembling that which his heart knew to be the true cause viz. his sin What learn you from thence That it is the property of a man unregenerate to hide and cloake sinne and therefore that the more we hide and cloak our sinnes when we are dealt with for them the more we approve our selves the children of the old man the cursed Adam Job 31. 33. What followeth The Lord asketh how it should come that he felt his nakednesse as a punishment and whether he had eaten of the forbidden fruit What note you from thence That before that our sinnes be knowne in such sort as the deniall of them is in vaine and without colour we will not confesse our sinnes What learn you out of Adams second answer unto God That the man unregenerate dealt with for his sinnes goeth from evill to worse for the sin that he did before and now cannot hide he excuseth and for excusing it accuseth the Lord as those doe which when they heare the doctrine of predestination and providence thereupon would make God partie in their sins What learn you further That howsoever Adam alledgeth it for an excuse because he did it by perswasion of another yet God holdeth him guilty yea dealeth vvith him as vvith the principall because his gifts vvere greater then his vvifes What learn you from the answer of Eve to the Lords question why she did so The same vvhich before that the unregenerate man doth goe about to excuse the sinne he cannot deny for shee casteth her sinne upon the Serpent and said that which was true but kept back the confession of her Concupiscence without which the Serpent could not have hurt her How commeth it to passe that the old Serpent the Authour of all is not called to be examined Because that the Lord would shew no mercy to him wherefore he only pronounceth Judgement against him What learn you from thence That it is a mercy of God when we have sinned to be called to accompt and to be examined either by the Father of the houshold or by the Magistrate or by the Governour of the Church and a token of Gods fearfull Judgment when we are suffered to rest in our sins without being drawn to question for them What observe you in the sentence against the Serpent That the first part contained in the 14. ver is against the Instrument of the Devil and that the other part contained in the 15 ver is against the Devil What learn you of this proceeding to sentence That after the cause well known Judgement should not be slacked Why doth God use a speech to the Serpent that understandeth it not It is for mans sake and not for the beasts sake Why for mans sake To shew his love to mankind by his displeasure against any thing that shall give any help to doe hurt unto him in which respect he commandeth that the Oxe that killeth a man should be slain and that the flesh thereof should not be eaten Exod. 21. 28. like a kind Father that cannot abide the sight of the knife that hath maimed or killed his child but breaketh it in peeces What manner of curse is this when there is nothing laid upon the Serpent but that he was appointed to at the beginning before he became the Devils Instrument to tempt Eve It is true that he crept upon his belly before and eat dust before as appeareth in the Prophet Esay 65. 25. but his meaning is that he shall creep with more pain and lurk in his hole for fear and eat the dust with lesse delight and more necessity
a debt is a debt though a man knoweth it not and it is by so much the more dangerous as not knowing it he will never be carefull to discharge it till the Lords arrest be upon his back when his knowledge will doe him no good VVe may see many which heap sinne upon sinne and know also that they sinne and yet for all that cease not to make good cheer and make their hearts merry The countenance doth not alwayes speake truth so that sometimes under a countenance in shew merry there are stings and pricks in the Conscience Rom. 2. 15. which yet is oftentimes benummed and sometimes through hypocrisie it is seared as it were with a hot iron 1 Tim. 4. 2. but the Lord will find a time to awaken and revive it by laying all his sinnes before his face Psal. 50. 21. VVhen it is known what is the remedy of it It were wisdome not to suffer our guilt to run long on the score but reckon with our selves every night ere we lie down to sleep and look back to the doings of the day that in those things which are well done we may be thankefull and comfort our own hearts and in that which passeth otherwise from us we may call for mercy and have the sweeter sleep for if Solomon willeth us in that case of debt by suretyship to humble our selves to our Creditor and not to take rest untill we have freed our selves Prov. 6. 1 2 3 4 5 6. much more ought we to haste the humbling our selves unto God sith the bloud of Christ is the onely sacrifice for sinne Is the guilt of sin in all men alike No for as the sin encreaseth so doth the guilt both in regard of the greatnesse and of the number of our sins as appears out of Ezra 9. 6. where as sin is said to be gone above their heads so the guilt to reach up to the heavens VVhen the sin is gone and past is not the guilt also gone and past Christ taketh away both the guilt and the sin of the godly except originall sin which continueth during life but in the wicked when the act of sin is gone the guilt remaineth always as the strong savour of garlick when the garlick is eaten or as the scarre of a wound or the mark of a burning when the wound or burning is past VVhat is contrary to the guilt of sin The testimony of a good Conscience which is a perpetuall joy and comfort yea and a heaven to him that hath walked carefully in Gods obedience as the other is a torment of hell So much of the guilt what is the punishment It is the wages of sin sent for the guilt Rom. 6. 23. namely the wrath and curse of God by whose just sentence man for his sinne is delivered into the power both of bodily and spirituall death begun here and to be accomplished in the life to come Gen. 2. 17. John 3. 18 19. 5. 24. 28. 29. Lamen 3. 36. Esa. 64. 5 6. Rom. 6. 12. Gal. 3. 10. VVhat do you understand by bodily and spirituall death By the one I understand the separation of the soule from the body with all personall miseries and evils that attend thereon or make way thereto by the other the finall separation of both from God together with present spirituall bondage and all forerunners of damnation Are all the particular punishments expressed in the word which shall come for sin They cannot wholly be laid down they be so manifold and so divers and therefore it is said they shall come written and unwritten Deut. 29. 20. 28. 61. Against whom are these punishments addressed Against the whole estate of him that sinneth For whereas executions upon obligations unto men are so directed as they can charge either the person alone or his goods and lands alone so as if the Creditor fall upon the one he freeth the other as if he fall upon the person he cannot proceed further then unto his body the execution which goeth out from God for the obligation of sin is extended to the whole estate of the sinner both to the things belonging unto him and likewise to his own person VVhat be the punishments that extend to the things belonging to him Calamities upon his family wife children servants friends goods and good name the losse and curse of all these and unhappy and miserable posterity Matth. 15. 22. Psalme 109. 12. hinderances in goods Deuter. 28. in name ignominy and reproach Matth. 7. 12. Job 18. 17. Prov. 10. 7. losse of friends acquaintance c. What are the judgements executed upon his person They are executed either in this life or in the life to come What punishments are inflicted in this life They be partly outward partly inward What be the outward punishments 1. His want of dominion over the creatures and the enmity of the creatures against him calamities by fire water beasts or other means disorder in the world in summer winter heaven earth and all creatures 2. Shame for the nakednesse of body 3. All hunger in extremity thirst nakednesse penury poverty of estate and want of bodily necessaries 4. Wearinesse in following his calling with sweat of his browes with trouble and irksomnesse Gen. 3. 19. 5. Outward shame and infamy 6. Servitude 7. Losse of limbs or of the use of his senses deformities in body 8. Weaknesse of beeing want of sleep pains of body aches soars sicknesses and diseases of all sorts Deut. 28. Mat. 9. 2. even to the itch which few make accompt of therby to feel the anger of God and punishment of sin hither is to be referred pain in Child-bearing Gen. 3. 16. What be the inward punishments in this life 1. Sorrow and anguish of soul for these plagues and the like 2. Madnesse frenzy and foolishnesse 3. Blindnesse and distemper of the soul when God striketh it with an ignorant spirit with want of judgement to discern between good and bad with forgetfulnesse of holy things or hardnesse of heart Eph. 4. 17 18 19. which although for the time they be least felt yet are they more fearfull and dangerous then those whereof the sense is presently sharp 4. Terrour and vexation of spirit driving into hell guiltinesse and horrour of Conscience the fury of a despairing soul beginning even in this life to feel hell torments Deut. 28. 28. Heb. 10. 27. Esa. 33. 14. 5. Strangenesse and alienation from God 6. Spirituall bondage whereby sinfull man is become subject to the lust of the flesh the curse of the Law the rule of Satan and the custome of the world yea even blessings are cursed Malac. 2. 2. and prosperity causeth ruine Psal. 69. 22. In what sort is man in bondage unto Satan Both soul and body is under the power of the Prince of darknesse whereby man becommeth the slave of the Devil and hath him to reign in his heart as his God till Christ deliver him Col. 1. 13. Ephes. 2. 2. 2 Tim. 2. 26.
example for their imitation Titus 2. 7. and that they so carry themselves as that they may be worthy of the honour that is given them Eph. 6. 4. 9. What are the contrary vices Want of love failing in Prayer and in giving good example dishonouring their places by unseemly and indiscreet carriage Tit. 2. 15. 1 Sam. 2. 23. How many sorts of Superiours are there Two Without Authority and with Authority Who are Superiours without Authority Such as God hath by age onely or by some supereminent gifts lifted above others whether they be of the body as strength and beauty or of the minde as wit and learning which are most to bee honoured or of outward state and wealth 1 Sam. 25. 8. and Nobility in which respect although brethren be equall yet by age the elder is superiour to the younger and the man in regard of Sex is above the woman and he that is skilfull before him that hath no skill Who are inferiour to such They who are younger and of meaner gifts whether of nature or of grace or of such as are gotten by exercise What is our duty towards such Superiours To acknowledge the things wherein God hath preferred them before us and to respect and regard them according to their graces and gifts What is the duty of them that are Superiours in years They are by grave wise and godly carriage of themselves to procure reverence unto themselves on the one side avoiding lightnesse and variablenesse on the other too much severenesse and austerity What are the duties to be performed towards Aged persons To rise up before the hoary head and honour the person of the aged Lev. 19. 32. to give them the way c. in regard their age is honourable yet men that have a place of pre-eminency given them of the Lord may keep their places What is the contrary sin forbidden Despising or disregarding of the Aged What is the duty of such as are Superiours in knowledge and other graces To use their skill and other graces so as others may be benefited by them 1 Pet. 4. 10. What is our duty towards them To give them the due approbation to wait for their words and give eare unto their speeches Job 32. 11. 16. as being wiser then our selves to profit by their gifts and to make our benefit of their good graces so far as our calling will suffer What is the contrary sin Not acknowledging nor reverencing nor imitating the graces of their Superiors Who are the Superiors with Authority Such as by speciall Office and Calling have charge over others What are the Inferiors Such as be committed unto their charge What generall duty is there between the Superiors and Inferiors of this sort To pray more especially one for another 1 Tim. 2. 1. Psal. 20. Psal. 21. Gen. 24. 12. Psal. 3. 8. and 25. 22. 28. 0. What is required of the Inferiors Besides thankfulnesse fidelity Tit. 2. 10. there is specially required subjection and obedience Rom. 13. 1. What is Subjection An humble and a ready mind to submit our selves to their Government who are set over them in acknowledging the necessity of their power in governing them Rom. 13. 1. Tit. 3. 1. 1 Tim. 6. 1. What is Obedience A voluntary and hearty doing of that which the Superiors command Eph. 6. 1. 5 6 7. Col. 3. 20. Heb. 13. 7. or patient suffering that they shall inflict upon them albeit it should be either without just cause or somewhat more excessively then the cause requireth Heb. 12. 9 10. 1 Pet. 2. 19 20. Is there no restraint of this obedience None saving that which we owe unto God in regard whereof our obedience to them must be in the Lord that is only in lawfull things otherwise we are in reverence to refuse and alleadge our duty unto God for a warrant Rom. 1. 30. Eph. 5. 24. 6. 1. 1 Sam 22. 17. Judg. 8. 6. 8 9. What contrary sinnes are here condemned Disobedience and neglect of humble submission to our Superiours commandements and corrections Rom. 1. 30. Iudg. 8. 6. 8 9. What is the duty of Superiours in Authority towards their Inferiours To protect and support such as are committed unto them Epes 5. 23. Rom. 13. 4. To provide good things for the body and the soule Matth. 7. 9 10. To command things that are good and profitable for the Inferiours governing them prudently and after an holy manner not as Tyrants but as those that have a Governour above them to whom they shall give an account Ephes. 6. 9. and as those who rule over such as have a title unto and shall be partakers of the same glory which themselves look for 1 Pet. 3. 7. In what things doth this government consist In two Direction and recompence of Reward Wherein consisteth Direction In Word and in Deed. VVhat must be done by word They must instruct and command them in the things which pertain to God and to their speciall callings Eph. 6. 4. Gen. 18 19. Must every Superiour in authority bee carefull for the instruction of those that be under him in the things of God Yes verily and herein God hath declared his singular care of the everlasting good of men who hath therefore commended the care of Religion to so many to the end they might be so much the more assuredly kept in the feare of God VVhat is direction by Deed Good example whereby in their life conversation and experience they are to goe before their Inferiours that thereby they may be provoked to follow them VVhat is Recompence It is either a cheerefull reward for well-doing or a just chastisement for evill both which should bee answerable in proportion to the deed done VVhat is the sinne contrary hereunto Abuse of this Authority through too much lenity 1 Sam. 2. 23. or severity Eph. 6. 4. 9. How many kinds of Superiours are there with Authority Two private and publick and consequently so many inferiors Who are private Superiors and Inferiors They are either in the Family or in the Schooles What is the duty of Superiors in the Family 1. To provide for the Houshold the things belonging to their soule by a familiar chatechising and examination and to goe before them in prayer accordingly the Housholder being therein to be the mouth of his Family 2. To provide the necessaries belonging to this present life as food and raiment both sufficient and agreeable to every ones place and estate Gen. 18. 6 7 8. Prov. 27. 23 24 25. 31. 15. 1 Tim. 5. 8. with convenient government What is the duty of Inferiors in a Family To submit themselves to the order of the House and according to their places and gifts to performe that which is commanded by the Governors thereof for the good of the Houshold Gen. 39. 2 3 4. What are the differences of Superiors and Inferiors in a Family They are either naturall as Husband and Wife
duty and carelesnesse in sinning when as they willingly commit themselves into the snare of the Devill 1 Cor. 15. 33. There remaineth now the breach of this Commandement in act and deed What is that Fleshly pollution and impurity in action of which the unlawfull vowes of continency are nurses Heb. 13. 4. 1 Tim. 4. 1 3. What is the contrary vertue The possessing of our vessels in holinesse and honour 1 Thes. 4. 4. For the preservation of which purity holy wedlocke is commanded to such as have not the gift of continency 1 Cor. 7. 9. How doth a man exercise uncleannesse in Act Either by himselfe or with others How by himselfe By the horrible sin of Onan Gen 38. 9. lustfull dreames and nocturnall pollutions Deut. 23. 10. rising from excessive eating and uncleane cogitations or other sinfull meanes 2 Pet. 2. 10. Gal. 5. 14. Col. 3. 5. How is it with others Either in unlawfull conjunction or unlawfull separation What be the kinds of unlawfull Conjunction It is either with those that are of a diverse or of the same kind What is the filthinesse which consisteth in the conjunction of divers kinds It is either Bestiall or Diabolicall VVhat is the Bestiall When a man or woman committeth filthinesse with a beast which is a most abominable confusion Lev. 18. 23. 20. 15 16. VVhat is the Diabolicall When a man or woman hath company with an uncleane spirit under the shape of a man or woman Thus Witches sometimes prostrate their bodies to the Devill who to fulfill their lusts doth present himselfe unto them in an humane forme How is this sin committed betwixt those of the same kind When men doe carnally company with others out of Marriage or otherwise then the Lawes of holy Marriage doe require What is common to those unlawfull mixtures That they be all either voluntary in both or by force in the one To the former may be referred the maintenance of Stewes which are permitted and defended in Popery to the latter the case of Rape How doe you prove the unlawfulnesse of Stewes 1. They are so far from being the remedies of uncleannesse that they be the speciall nourishers thereof For the acting of sin doth not extinguish but increase the flame of concupiscence 2. They are expresly forbidden in the Law of God Levit. 19. 29. Deut. 23. 17. 3. The Kings are commended in Scripture who tooke away such filthinesse out of their Land 1 Kings 15. 12. 2 King 23. 7. 4. By them not Fornication only but Adulteries yea Incests also were committed when as both married and unmarried came thither and oftentimes some of the same bloud and Affinity committed villany with one whore Ezek 22. 11. What doe you say to the case of Rape Herein the party forced is to be holden guiltlesse but the offence of the other is highly aggravated hereby Deut. 22. 25 26. 2 Sam. 13 14. Of how many sorts are those unlawfull mixtures They are either of one sex with the same sex or of both sexes the one with the other VVhat is that of one sexe with the same sexe Sodomy or Buggery when man with man or woman with woman committeth filthinesse Lev. 18. 22 29. 20. 13. Deut. 23. 17. Rom. 1. 26 27. VVhat be the unlawfull mixtures of both sexes the male and the female together They are either more unnaturall or lesse contrary to nature VVhat are the more unnaturall 1. When a man doth keep company with his own wife or other women when it is with them according to the manner of women Lev. 18. 19. and 20. 18. Ezek. 18. 6. 22. 10. 2. When there is a mixture of those bodies that are within the degrees of kindred or alliance forbidden by the Law of God Lev. 18. 6 c. whether it be in Marriage or otherwise 2 Sam. 13. 14. Gen. 38. 16. which sinne is called Incest Of what sorts are Incests They are either in degrees of Consanguinity or Affinity VVhat is the Incest of Consanguinity Confusion of blood either in the right line upward as father with daughter Collaterall as brother with sister or overthwart and oblique as sonne with Aunt daughter with Vnckle May Cousin germans being in the second degree marry by the Law of God Yea but in divers respects it is unnecessary and inconvenient VVhat are the Incests of Affinity There is the same prohibition of Affinity as of Consanguinity as for a man to have his Sister in Law c. VVhat use make you of this It condemneth the Pope who dispenceth with the degrees prohibited by God and prohibiteth many degrees which God alloweth making that to be sin which is no sin and that which is no sin to be sin What be the unlawfull conjunctions of man and woman that are lesse contrary to nature They are either betwixt strangers or betwixt man and wife What be the kinds of the former Fornication and Adultery Heb. 13. 4. What is Fornication When two single persons come together out of the state of Matrimony Deut. 22. 28. Eph. 5. 3. What is Adultery When a man or a woman wherof the one at least is contracted in marriage commit filthinesse together How manifold is this Adultery Either single or double What call you single Adultery When the one person is single and the other married or espoused What is the double When two persons married or contracted doe company together which is a most high degree of offence as being committed against foure persons What is the unlawfull conjunction betwixt man and wife It is either betwixt one and many or betwixt one and one What is the former Polygamy and the having of many wives at once which was ever unlawfull in conscience howsoever for a time it was borne with of God in regard of the increasing of the World and Church and not punished by the positive Law Gen. 4. 23. Levit. 18. 18. Malach. 2. 15 16. 1 Cor. 6. 16. and 7. 2. What is the latter When the holy Lawes of Matrimony and the order which God hath appointed in his Word are observed What be those Lawes and Orders They doe either concerne the entrance into Marriage or the holy use thereof after it is consummated VVhat is required in the entrance 1. That the persons to be joyned in wedlocke meditate of the ends of Matrimony that it is ordained for procreation sake and for their owne mutuall comfort and preservation not for fulfilling of lust only 2. That they use Prayer for a blessing upon them 3. That they looke to the degrees of Consanguinity and Affinity prescribed 4. That they looke that either of them be free from any former Contract 5. That they be of the same Religion 6. That they have consent of Parents and those which have charge over them for Parents have as great interest in their children as in any of their goods 7. That there be due consent and liking betwixt themselves where Parents must
to our weaknesse 3. What miserable men they are that refuse the Sacraments Repeat the principall ends for which God hath instituted the Sacraments To help our insight as cleare glasses to releeve our memories as lasting monuments and to confirme our faith as most certain seales and pledges from whence they become our bonds of obedience and the markes and badges of our profession so the ends for which they are appointed are these foure 1. The clearing of our knowledge 2. The helping of our memories 3. The strengthening of our faith 4. The quickning of our obedience How may we more clearly consider of those things which are ministred in the Sacraments By considering distinctly the things given and received and the persons giving and receiving What are the things given and received They are partly outward and partly inward What are the outward The visible creatures ordained for signes and figures of Christ as under the time of the Gospel Water Bread and Wine Why hath God made choice of these creatures Both in respect they are for their naturall properties most fit to represent the spirituall things as also for that they are most generally used of all Nations of the world What are we to learne from hence The wonderfull wisdome of God that hath chosen base and common things for so high and singular mysteries whereas he might have chosen things more rare and of greater price to set out such excellent benefits as are offered to us in the Sacraments wherein there is great difference between the time of the Law and of the Gospel What are the inward things The invisible and spirituall graces namely Christ with all his benefits What learne you of this Not to stick to the outward elements but to lift up our hearts unto God accounting the elements as a Ladder whereby to climb up to those celestiall things which they represent So much of the things what are the persons The Giver and Receiver How many Givers are there Two the outward giving the outward and the inward giving the inward things Who is the inward giver God himself even the holy Trinity God the Father God the Son and God the holy Ghost What are the actions of God in a Sacrament They are principally two 1. To offer and reach forth Christ and his graces 2. To apply them to the hearts of the faithfull Communicant Who are the outward Givers The Ministers especially representing unto us the Lord whose Stewards they are 1 Cor. 4. 1. What is the Ministers office herein To consecrate the elements and then to distribute them Wherein consisteth the consecration of the elements Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer unto God First in praising God who hath ordained such means for the reliefe of our weaknesse Then in suing to God that he would be pleased to make those meanes effectuall for which end they were ordained Is not the substance changed of the elements by this consecration No verily onely the use is altered in that they are separated from a common to a holy use which change and alteration continueth onely while the action is in hand Doth the Minister with the signe give the thing signified also No he onely dispenseth the signes but it is God that giveth and dispenseth the things signified Matth. 3. 11. Is God alwayes present to give the thing signified to all them that the Minister giveth the signe No not to all for some in receiving the signes receive together with them their owne judgement 1 Cor. 11 29. yet he is alwayes ready to give the thing signified to all those that are fit to receive the Sacraments and to such persons the signes and things signified are alwayes conjoyned Who are the persons that are to receive the Sacraments All Christians that are prepared thereunto Is there any speciall preparation required to the receiving of the Sacraments Yes verily for seeing men ought to come with preparation to the hearing of the Word alone they ought much more to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to us What is the preparation that is required in them that come to receive the Sacraments There is required in those that are of yeares of discretion to a worthy participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospel Seeing no man is able to attaine to the knowledge of the Law and the Gospel perfectly much lesse the simple and common people tell me how farre is this knowledge faith and feeling necessary First concerning the Law it is necessary that the receiver of the Sacraments be able to understand and beleeve the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of everlasting death due thereunto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospel that he be able in some measure to understand the Covenant of Grace which God in Christ hath made with the sons of men and then that by faith he be able in some measure to apply the same to himself VVhat ariseth from this knowledge faith and feeling to a further preparation thereunto A true and earnest desire to be made partaker of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiving VVhat duties in the action of receiving are to be performed First a grave and reverent behaviour befitting such holy Mysteries Secondly an attentive heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat duties are to bee performed after the partaking of the Sacraments If we have a sense and feeling of the gracious work of God by them we are to rejoice with thanksgiving if not we are to enter into judgment with our selves and to humble our selves for our want thereof And though we ought to be humbled if we feel not the work of God in us in or after the Sacraments as that which argueth want of preparation before or attention in receiving of them yet ought we not therefore to be altogether dismayed for as the sick man feeleth not the nourishment of his meat because of his malady and yet notwithstanding is nourished so it is in such faithfull ones as doe not so sensibly feel the working of God in and by the Sacraments through the weaknesse of their faith and although wee cannot feele it immediately yet after by the fruites thereof wee shall bee able to discern of our profiting thereby Hath the administration of the Gospel been alwaies after the same manner For substance it alwayes hath been the same but in regard of the manner proper to certain times it is distinguished into two kindes the Old and the New Heb. 11.