How doth it appeare more euidently that God hath ioyned these together A. By that which the Prophet saith Esa 59 That he will make this couenant with his people that his spirit shall be vpon them and that his words which he Esay 59. 21. hath put into their mouth shall not depart out of their mouth nor out of the mouth of their seeds seed for euer Q. VVhat learne you hereby A. That no man is to content himselfe with this fancy that he hath the spirit and so neglect the Word because ordinarily they goe together Yea alwaies where God vouchsafeth to giue his word Q. VVho are by this condemned A. The Anabaptists Papists and Libertines which ascribe to the spirit that which they lust though it haue Iohn 14. 26. no warrant from the word whereas the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the Word Q. VVhat other sort of men is here condemned A. The Stancarists who esteeme the word to be fit Mark 4. 1. 2. c. compared with Esay 2. 1. 2. c. 2. Pet. 3. 15. 16. Dan. 9. 2. to catechize and initiate or enter vs in the rudiments and first beginnings of Religion but too base to exercise our selues in afterward whereas the Prophets and Apostles most excellent men did notwithstanding continually exercise themselues in the Scriptures Q. Are none saued without hearing of the word A. Yes for first children which are within the Gen. 17. 7. 1. Cor. 7. 14. Couenant and belong to Gods Election are saued without the ordinarie meanes of the Word and Sacraments Secondly some also of age who are in places Mat. 2. 1. Heb. 11. â—1 where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as they which are deafe borne c. which by the way serueth to shew that God is not tied to the meanes but can and sometimes doth when and where it pleaseth him worke without them Yet here wee must take heed of Mat. 13. 3. 1. Cor. 3. 6. 1. pet 1. 23. presuming for if God vouchsafe the meanes and giue capacity for the vse of them and we shall despise them we haue no more cause to expect saluation by Christ then the husbandman a haruest that despiseth to plow and sow his ground CHAP. 35. Of the speciall working of Gods spirit in the Church by the Word Gods spirit worketh things Common to the wicked and godly concerning the couenant of Grace as to 1. Vnderstand and consent to the truth of the doctrine 2. Delight in it haue a glimpse of the life to come To haue some care to keepe it Workes as 1. Terrour of conscience 2. Contrition or sorrow for sinne 3. Confession of sinne 4. Doing many outward duties restitution c. 5. Desire to die the death of the righteous Proper to the godly as Receiuing the seed that is the promise of saluation by Christ into a good heart Bringing forth fruit with patience MATTH chap. 13. vers 3. to the 9. and 18. to the 24. 3. And he spake many things vnto them in parables saying Behold a sower went forth to sow 4. And when he sowed some seeds fell by the waies side and the foules came and deuoured them vp 5. Some fell vpon stonie places where they had not much earth and forthwith they sprang vp because they had no deepnesse of earth 6. And when the Sunne was vp they were scorched and because they had no root they withored away 7. And some fell among thornes and the thornes sprang vp and choked them 8. But other fell into good ground and brought forth fruit some an hundred fold some sixtie fold some thirtie fold 18. Heare ye therefore the parable of the sower 19. When any one heareth the word of the kingdome and vnderstandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is hee which receiued seed by the way side 20. But hee that receiued the seed into stonie places the same is he that heareth the word and anon with ioy receiueth it 21. Yet hath he not root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended 22. He also that receiued seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choke the word and he becommeth vnfruitfull 23. But he that receiued seed into the good ground is hee that heareth the word and vnderstandeth it which also beareth fruit and bringeth forth some an hundred fold some sixtie some thirtie Q. TO proceed to speake more specially of the word of God and of the diuers working of Gods spirit in his Church by the same word What doth Gods spirit worke by the word A. First it worketh things common to the godly with the wicked Secondly things proper to the godly as is clearly taught by the parable Mat. 13. 3. Q. What are the things common to both A. First such as concerne the couenant of grace secondly such as concerne the couenant of workes Q. What are the things common to both concerning the couenant of grace which it worketh A. First some vnderstanding of the word of grace and some kind of consent vnto the same Q. If they vnderstand it how is it that one sort are said not to vnderstand A. Not that they haue no vnderstanding at all but they are said to haue none because it is not effectuall for they come without affection and goe away without care Q. What learne you from hence A. First to take heed that we deceiue not our selues in a bare profession or light knowledge of the word and that we heare it with zeale and depart from the hearing thereof with care to profit Secondly to beware also of the great subtilty of Satan who as a swift and rauenous bird snatcheth the word out of vnprepared hearts euen as theeues vse to take away whatsoeuer they finde loose and carelesly laid vp Q. What second thing is common to both A. To haue some kind of delight in the word and a glimpse of the life to come Q. What difference is there betweene this kind of delight and the ioy of the godly A. This is like the blaze of a fire and is neither lasting Psal 4. 7. nor firme whereas the ioy of the godly is solid and sound and aboue that which the worldly man hath in gold and siluer Secondly the wicked's delight Psal 119. 33. 34 ariseth from a wrong end and motiue as to satisfie some humorous desire to know somthing more then other c. wheras the ioy of the godly is to know further to the end they may practice Q. Why is it said they haue no root A. Because they vnderstand the things but are not rooted and grounded in the truth
notwithstanding more then 1600. yeeres are past since that promise came out A. The shortnesse of the time must not bee measured 2 Pet. 3. 8. by our estimation because wee are of small endurance here in this world but it must bee measured by the iudgement of God with whom a thousand yeers are but as one day Q. Howbeit it seemeth that hee should hasten that day more then hee doth for the aduantage of those that bee his considering that they are euill handled here in the world A. There are two causes of this delay one that all that is prophecied especially in the booke of Reuelation may be fulfilled the other that none of the elect should perish so that it is for the aduantage of those who are his that their Lord maketh no more hast which ought to make vs patiently to wait for his comming Q. Is there yet any further reason for the confutation of that godlesse opinion A. Yea for in that our Sauiour Christ hath declared that his comming should bee sudden as the thiefe in Mat. 24. 42. 44. the night that errour is confuted for it would not bee so if things should decay by little and little CHAP. 54. Of the day of Iudgement in speciall and of Antichrist Touching the day of Iudgement in speciall note the Tokens of the same Remote that is the Apostasie vnder Antichrist where of the Head Members Nearer Iudgement it selfe 2. THES chap. 2. vers 3. to the 13. 3. Let no man deceiue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition 4. Who opposeth and exalteth himselfe aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himselfe that he is God 5. Remember ye not that when I was yet with you I told you these things 6. And now ye know what withholdeth that hee might bee reuealed in his time 7. For the mysterie of iniquitie doth already worke only he who now letteth will let vntill he be taken out of the way 8. And then shall that wicked be reuealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his comming 9. Euen him whose comming is after the working of Satan with all power and signes and lying wonders 10. And with all deceiueablenesse of vnrighteousnesse in them that perish because they receiued not the loue of the truth that they might be saued 11. And for this cause God shall send them strong delusions that they should beleeue a lie 12. That they all might bee damned who beleeued not the truth but had pleasure in vnrighteousnesse 13. But we are bound to giue thankes alway to God for you brethren beloued in the Lord because God hath from the beginning chosen you to saluation through sanctification of the spirit and beleefe of the truth Q. VVHat haue we to consider in this Iudgement more specially A. First the tokens going before secondly the Iudgement it selfe Q. What are the tokens going before it A. They are either further off or nearer vnto it Q. What are the tokens further off A. A generall Apostasie vnder the Antichrist of 1. Tim. 4. 1. Rome as the Apostle teacheth 2. Thessal 2. 3-13 Q. VVhat was the occasion of this doctrine of the Apostle A. It may seeme some of the Thessalonians misconstrued these words in his former Epistle viz. That we which liue and remaine at the Lords comming shall not preuent them that are dead as if the Thessalonians to whom Paul wrote should liue till then which bred this errour among them that the day of Iudgement was at hand and this in his second Epistle hee confuteth by putting them in mind that first there must bee a generall Apostasie or falling away from the truth of the Gospell Q. VVas it not a tolerable errour considering that therby they might be stirred vp vnto greater care and watchfulnesse A. No for God will haue iust things done iustly and no truth can bee well builded vpon falshood Besides this a subtill practice of Satan appeareth in it that when they had long looked for the day and saw no alteration of things nor other appearance of it they might fall into a flat vnbeleefe that no such thing should come to passe at all Q. Is it meant that the whole Church shall fall from Christ A. No for it is impossible that a perfect head should be without a body at any time Q. Why is it then called generall A. Because the Gospell hauing been vniuersally preached throughout the world both whole nations did fall from it and the most part also euen of those nations that kept the profession of it howbeit still there remained a Church although the estate thereof was not publikely knowne to the world Q. VVhat are the parts of this Apostasie A. The head and members the head of this Apostasie is Antichrist the members his subiects and vassals for as Christ is the head of the true Church which is his body so is Antichrist the head of those which shall fall away and they his body Q. Who is this Antichrist and his body A. The Pope and the Church of Rome vnder him as by the Apostles description following doth euidently appeare Q. Then this Apostasie is as large and generall as Poperie But how is it likely that the Lord should suffer so many nations as liued vnder Poperie and that so long to fall away A. Why not and that most iustly for if the whole body of the Gentiles were reiected when the Church was onely in Iurie for some fourteene hundred yeers and seeing euen of the Iewes ten tribes were reiected and of the remainder but a few were of the Church with great reason hath the Lord reiected those nations and people for so many ages seeing they reiected Gods grace in falling away from the Gospell which the Lord most graciously reuealed vnto them passing by their fathers that were before them Q. How is this Antichristian head described vnto vs A. First he is described what he is towards others and then what he is in himselfe Q. What is he towards others A. That is declared by two speciall titles of the man of sinne and sonne of perdition declaring hereby not so much his owne sinne and perdition which is exceeding great as of those that receiue his marke whom he causeth to sinne and consequently to fall into perdition as Ieroboam who is often branded with the marke of causing Israel to sinne and hee is so much more detestable then he by how much both his Idolatry is more execrable and hath drawne more Kingdomes after him then Ieroboam did Tribes Q. In what respect is hee called the man of sinne A. In that he causeth many to sinne and this the Pope doth in a high degree iustifying sinne not by ouersight but by lawes aduisedly made not only commanding some
2. 5. Exod 29. 38. worke whereby Christ sitting at the right hand of God his father taketh away the pollution that cleaueth to our good workes which dependeth vpon the merit of his passion Hitherto of the Priesthood of Christ Q. What is the kingdome A. That n Luk. 1. 32. 33. Ezech. 34. 34. whereby his Priesthood is made effectuall vnto vs yea without the which all the actions of his Pristhood are to vs void and fruitlesse Q. What haue we to consider in his kingdome A. First the gouernment of his Church in this o 1. Cor. 15. 25. 26. 27. 28. Mat. 25. 24. 31. 33. 4. 5. world Secondly his last Iudgement in the world to come from which all the meanes of applying and making effectuall vnto vs Christ and all his benefits doe come Q. Wherein consisteth his gouernment in this world A. In p 1. Thess 5. 19. 20. Act. 10. 44. things and in persons Q. What are the things A. Partly inward and partly outward Q. What are the inward A. The q Gal. 3. 2. 3. 1. Tim. 1. 14. spirit of God which is giuen by the outward Q. What doth the spirit of God worke in the godly A. r Ephes 2. 8. Faith whereby they take hold of Christ with all his benefits Q. What is faith A. A Å¿ Act. 16. 21. Gal. 2. 20. 3. 26. John 6. 15. perswasion of the fauour of God towards me in Iesus Christ Q. How doe you know that you haue true faith A. By the fruits thereof t Rom. 5. 1. 2. 3. 8. 1. 2. 3. 4. Ephes 2. 6. Col. 2. 1. 2. 3. Reconciliation and Sanctification which haue been already declared So much of the Inward Q. What are the outward things whereby the spirit is giuen A. They are either those which God giueth vs or which wee hauing receiued from God giue vnto him againe Q. What are the things which God giueth vnto vs A. The word of grace before named and the dependants thereon Q. What is the summe of the word of grace A. u Mark 9. 23. Act. 16. 31. 32. 33. Rom. 3. 28. Beleeue in Christ and thou shalt be saued by which God bestoweth the spirit of adoption Q. What are the dependants of the word A. The Sacraments 1. Cor. 10. 1. 2. 3. 4. and the x Mat. 18. 15. 1. Cor. 5. censures Q. VVhat is a Sacrament A. A mysticall signe and effectuall instrument wherby Christ with all his benefits is offered to all in the Church and receiued also of those that are faithfull Q. How many Sacraments are there A. Two Baptisme 1. Cor. 10. 1. 2. 3. and 12. 13. a Rom. 4. 11. Gen. 17. 11. 12. Mat. 26. 26. 28. 19. and the Lords Supper Q. VVhat is Baptisme A. b Mat. 28. 19. Act. 8. 27. A seale of our entrance into Christianity Q. What is the Lords Supper A. A c Mat. 26. 26. 1. Cor. 11. 23. seale of our growth and continuance in Christianitie So much of the Sacraments Q. What are the Censures A. They are iudgements giuen for ratification of the Word and Sacraments abused Q. Of how many sorts are they A. Two either in word or in deed d Mat. 18. 15. 16. 1. Cor. 5. Q. VVhat are they in word A. They are Christian admonitions or rebukes of e 1. Cor. 16. 22. Iam. 1. 14. 2. Tim. 4. 14. the Church for sinne and they are either f Mat. 18. 15. 16. Leuit. 18. 17. priuate by one first and then by two or three at the most wherof hee that first admonisheth must bee one or g 1. Tim. 5. 20. Mat. 18. 17. publike by the whole Church Q. VVhat are they in deed A. The h Numb 12. 14. Exod. 33. 6. 7. suspension from the Sacraments or i Mat. 18. 17. 1. Tim. 1. 20. excommunication from all the benefits and society of the Church So much of the outward things that God giueth vs. Q. What are the outward that we hauing receiued giue to God againe A. They are vowes and prayers i Psal 50. 13. 14. 66. 13. 14. Q. What is a vow A. A solemne promise to God of some lawfull thing that is in our power for the confirmation of our faith and testifying our thankfulnesse to God Q. What is Prayer A. It is a calling vpon God in the name of Christ for the more ample and ful fruition of the good things we haue need of Q. What is annexed to prayer A. An holy fast or feasting Q. What is an holy fast A. It is an abstinence from all earthly comforts so farre as necessity and comelinesse will permit to the 1 Leuit. 23. 27. 28. 29. Ioel 2. 12. end that our selues being humbled and cast downe we may more feruently call on God either for the obtaining of some singular benefit or to auoid some speciall punishment Q. What is an holy feast A. A n Zach. 8. 19. Hest. 9. 17. 18. 20. 21. 22. 30. 31. solemne thanks-giuing for some notable benefit obtained of God specially when wee haue obtained it by a fast before Q. Are wee limited and bound in certaine how and wherein to pray A. Not alwayes but wee haue a perfect patterne of prayer of all kinds in the o Mat. 6. 9. Luk. 11. 2. Lords prayer Q. What be the parts of the Lords prayer A. Two The preface The prayer it selfe Q. What is the Preface A. Our Father which art in heauen Q. What are we taught in the preface A. To come to God as to a father with boldnesse and yet with reuerence of his Maiesty that filleth the heauens Q. VVhat doth the prayer containe A. A forme of request and thankes-giuing Q. What are the parts of the request A. They are of two sorts whereof the first three being of the first table doe concerne God the other three being of things that concerne the second Table belong to our selues and our neighbour Q. VVhat is the first of those three that concerne God A. Hallowed be thy name Q. What is the summe of this Petition A. That in all things God may bee glorified in his children Q. VVhat is the second A. Thy kingdome come Q. VVhat is the summe of this A. That the kingdome of our Lord Iesus Christ both by the inward working of his spirit and also by the outward meanes may bee enlarged daily vntill it be perfected at the comming of Christ to iudgement Q. VVhat is the third A. Thy will be done in earth as it is in heauen Q. VVhat is the summe of it A. That obedience be giuen to God by vs as it is by the holy Angels So much of these that concerne God Q. How are they diuided that concerne our selues and our neighbour A. Into two sorts 1. Touching things of this life 2. Touching things of the life to come Q. VVhat is the Petition concerning the things of this life A. Giue vs this day our daily bread Q.
A TREATISE OF CHRISTIAN RELIGION OR THE WHOLE BODIE AND substance of Diuinitie By T. C. BY WISDOME PEACE BY PEACE PLENTY AT LONDON Imprinted by FELIX KYNGSTON for THOMAS MAN 1616. TO THE CHRISTIAN READER MAny haue bin sorrie good Reader to see some writings of this learned and godly Author come forth in publike since his death with so many defects and maimes To giue an instance hereof there is an exposition of the Epistle to the Colossians published vnder his name wherein hee hath had very much wrong done to him it being nothing else but a bundle of raw and imperfect notes taken by some vnlearned hearer neuer perused or so much as seene by the Author himselfe Wherein there is scant any good coherence of matter to be found or any perfect periods and sentences handsomly knit together or sutably depending one vpon another This Treatise of Religion now reprinted was the first whereof of there was much expectation and desire as of that which would be of more generall vse to all sorts of people in which respect the Author himself was known to make more account of it and would if God had prolonged his daies to haue perfected the same according to his own wishes haue giuen fuller satisfaction to his iudicious and impartiall Reader His purpose was to set downe in most plaine and familiar manner all the necessarie points of positiue Diuinity whereunto God in a gratious measure hath inabled him as may appeare euen by the first impression though it were published with many wants and imperfections What paines and faithfulnesse hath been vsed in this second edition for the supply of defects and amendment of the faults of the former will appeare to them that shall take time and paines to compare them together His helpe was principally vsed herein who was well acquainted with the Author and his purpose and who hath done no more herein in effect then what he had helpe in either from the Authors owne little Catechisme or from some directions in the best and last copie that he left behind him or which the necessitie of the method which he propounded did require The first edition as appeares wanted a beginning by meanes whereof the whole worke was as the trunke of a body without the head the reason whereof was the transposing of the doctrine of the Scripture wherewith he first began the Treatise into a more fit place this as neare as can bee according to the Authors mind and speciall direction is supplied in the first Chapter the like transposition of other particulars not well vnderstood by his seruant that copied forth the booke afterwards was a cause of the multitude of other errours also which wee hope are now sufficiently amended all particulars being brought to their proper places Only there is in the exposition of the last petition of the Lords Prayer a large discourse of Gods gouernment concerning sinne which were to bee wished had been brought backe to the tenth Chapter which is the first and fittest place for that argument to bee handled in and also whether by the Printers negligence or his that writ the copie there is one whole question and answere which belongs to the latter end of the seuenteenth Chapter placed out of order and set in the beginning of the eighteenth Chapter There are also to my griefe many other verball faults which the Printer and the transcriber must diuide betweene them which though they may bee easily discerned by the iudicious and aduised Reader yet may make others to stumble and therfore I earnestly pray thee good Reader which thou easily maiest doe that thou wouldest amend them in the first place according to the direction following Further thou art to be entreated that hereafter thou esteeme nothing to bee his but what shall bee published or approued by them to whom by his last will and Testament hee committed the perusall and examination of his writings Farewell W. B. THE CONTENTS OF THE SEVERALL CHAPTERS Ch. 1. Of Christian Religion and the parts thereof pag. 1. 2. Of the Essence of God 3. 3. Of the Attributes and properties of God 6. 4. Of the Trinitie 15. 5. Of the kingdome of God especially his Decree 18. 6. Of the execution of Gods Decree where of the creation in generall and speciall 22. 7. Of the creation of man 31. 8. Of Gods gouernment in generall 38. 9. Of his speciall gouernment and of the fall of man 42. 10. Of Originall and actuall sin and the guilt thereof 63. 11. Of the punishment of sinne 70. 12. Of the word of God 73. 13. Of the parts of Gods word and of the Couenant of Workes in generall 80. 14. Of the Couenant of workes in speciall 85. 15. Of the first Commandement 91. 16. Of the second Commandement 95. 17. Of the third Commandement 103. 18. Of the fourth Commandement 107. 19. Of the second table in generall 120. 20. Of the fifth Commandement 122. 21. Of the sixth Commandement 133. 22. Of the seuenth Commandement 140. 23. Of the eighth Commandement 147. 24. Of the ninth Commandement 153. 25. Of the tenth Commandement 157. 26. Of the summe of the Law 162. 27. Of the Couenant of grace 166. 28. Of Christs person 169. 29. Of the office of Christ 174. 30. Of his Propheticall office 179. 31. Of his Priestly office 182. 32. Of his Kingly office 187. 33. Of the excellency of his Kingly office in speciall 192. 34. Of the parts of Christs Kingdome 200. 35. Of the speciall working of Gods spirit in the Church by the word 205. 36. Of the Sacraments in generall 211. 37. Of Baptisme 218. 38. Of the Lords Supper 225. 39. Of Ecclesiasticall discipline 233. 40. Of Prayer or Inuocation 241. 41. Of fasting 247. 42. Of feasting 251. 43. Of the rule of Prayer and of the Lords prayer in generall 255. 44. Of the first Petition 261. 45. Of the second Petition 263. 46. Of the third Petition 267. 47. Of the fourth Petition 270. 48. Of the fifth Petition 274. 49. Of the last Petition 280. 50. Of thankes-giuing the second part of the second prayer 289. 51. Of Vowes 292. 52. Of the Church Militant 296. 53. Of the day of Iudgement in generall 308. 54. Of the day of Iudgment in speciall and of Antichrist 311. 55. Of the nearer signes before the day of Iudgement 327. 56. Of the Iudgement it selfe 341. Of the sentence of the Iudge 349. 57. Of the execution of Gods Iudgement 354. A TREATISE OF CHRISTIAN RELIGION CHAP. 1. Of Christian Religion in generall and the parts thereof Christian Religion treateth of the Nature of God therin of the Vnity of the God-head Where Of his Essence Chap. 2. Of his Attributes Chap. 3. Trinitie of Persons Chap. 4. Kingdome of God Chap. 5. IOH. Chap. 17. vers 1. 2. 3. 1. These words spake Iesus and lift vp his eyes to heauen and said Father the houre is come glorifie thy Sonne that thy Sonne also may glorifie thee 2. As thou hast
of it wast thou taken for dust thou art and vnto dust shalt thou returne 20. And Adam called his wiues name Eue because shee was the mother of all liuing 21. Vnto Adam also and to his wife did the Lord God make coates of skinnes and clothed them 22. And the Lord God said Behold the man is become as one of vs to know good and euill And now lest hee put forth his hand and take also of the tree of life and eate and liue for euer 23. Therefore the Lord God sent him forth from the garden of Eden to till the ground from whence he was taken 24. So he droue out the man and he placed at the East of the garden of Eden Cherubims and a flaming sword which turned euery way to keepe the way of the tree of life Q. HAuing spoken of the generall gouernment of of God it followeth to speak of the speciall which concerneth Men and Angels wherin doth it consist A. First in the fall of certaine Angels and of all mankind from that estate wherein they were created Secondly in the meanes of mans recouerie the former of which two points is laid downe in the 3. Chapter of Genesis Q. What is the summe of that Chapter A. The fall of the reasonable creatures especially of mankinde and the wretched estate hee threw himselfe and all his posterity into Q. How consider you of the fall of the reasonable creatures A. First in the fall of certaine Angels then of Man Q. How is the fall of the Angels considered out of this place A. It appeareth by this place that it was the Serpent that deceiued Eue but the Serpent was onely an instrument of the diuell as appeareth in that hee is called the old Serpent and also said to haue been a murtherer from the beginning who being an Angel as the Scriptures often testifie this place sheweth that the Angels had fallen before Q. What doe you consider in the fall A. The causes of the fall and the fall it selfe Q. Which be the causes A. The cause in Angels is very briefly and in generall implied because God leaueth them in their condemnation but the causes in man are set downe more at large to the end that in the due deep consideration of his fall hee might more clearly see the rich mercy of God in restoring him againe and bee more effectually stirred vp to lay hold vpon it Q. What then were the causes of the fall of Man A. They were either from things from without man or from man himselfe Q. Which are those that were from without him A. Either principall as the Diuell or instrumentall as the Serpent in and by whom the Diuell spake Q. What obserue you in the principall A. First the cause of his attempt that was his hatred to mankind and his enuie of his happie estate in Iohn 8. 44. which respect our Sauiour saith hee was a murtherer from the beginning Q. What gather you from thence A. That Satan is most busie to assaile them in Luk. 22. 31. whom the Image of God in knowledge and holines doth appeare not labouring much about those which either lie in ignorance or haue no conscience of walking according to knowledge as those that are his already Q. What note you secondly A. The instrument he vseth therunto viz. the Serpent which was wiliest of all the beasts of the earth Q. Why did he vse the Serpent rather then any other A. Because it of all other was the subtilest and by reason of his subtiltie and wilinesse the fittest Q. If there were craft and wilinesse before the fall then it seemeth there was sinne A. Craft in beasts is no sinne and the word heere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed signifieth a nimblenesse and slinesse to turne and winde it selfe any way in which respect also it seemeth the Diuell chose this beast that he might creepe into the garden vnseene of Adam who was to keepe the beasts out of it and to remaine there without being espied of him and creepe out againe when he had done his feate Q. What learne you from thence A. That the Diuell to worke his mischiefe is exceedingly cunning to make his choyce of his instruments Mattb. 7. 15. 2. Cor. 11. 13. 14. 1. Tim. 2. 14. according to the kinde of euill hee will solicite vnto Q. But we doe not see that he commeth any more in the body of Serpents A. Hee may and in the body of any other beast Ephes 6. 12. which the Lord will permit him to come in howbeit Reuel 2. 10. our case in this is more dangerous then Eues was Now Satan vseth commonly for his instruments men like vnto vs and familiar with vs which hee could not doe before the fall Q. What note you thirdly here A. The person or subiect he assaileth the woman Luk. 5. 30. Mark 2. 16. Matth. 9. 11. 2. Tim. 3. 6. which is the weaker vessell which is his continuall practice Q. Let vs now come to the Diuels speech which is the cause of sinne What is it A. It is this Is it euen so that God hath said ye shall not eate of the fruit of the garden Q What note you from hence A. First that it is likely there had been some communication before betweene the diuell and the woman and that Satan had asked why they did not eate of the forbidden fruit seeing it was so goodly and pleasant to behold and that the woman had answered that they were forbidden or somewhat to that effect whereupon he inferreth this that Moses setteth downe Q. What learne wee from hence for our direction when we are tempted A. By Eues wants wee learne as wee are taught Ephes 6. 14. Iude 9. 1. Pet. 5 9. Mat. 4 ◠10. else-where that we are to resist Satan by strong faith and to vse against him the sword of the spirit which is the word of God and to turne our selues to God desiring him to command him away at whose commandement only he will depart Q. What learne you hence A. To take heed lest for want of some one thing Philip. 4. 6. 1. Thess 5. 18. which God withholdeth from vs which wee gladly would haue wee bee not vnthankfull to the Lord for his great liberality and enter further into a mislike of him for that one want then into the loue and liking of him for many his benefits wee enioy especially it being for our good that hee withholdeth it and it being not good for vs which we desire Q. What learne you out of the answere of Eue A. That she began to slip at the first for notwithstanding so farre she answered truly in that shee saith that God had forbidden them to eate of the fruit of that tree and telleth also the punishment truly that would follow thereof yet that she saith they were forbidden to touch it it is more then the Lord did make mention of And seemeth thereby to insinuate some rigor
or both Doctrinall and foretelling things to come as the Psalmes Q. What are they that are written in Prose A. They are either Historicall or Doctrinall and foretelling things to come called the Prophets Q. What are the Historicall A. Iosuah Iudges Ruth the 2. bookes of Samuel the 2. bookes of the Kings Ezra Nehemiah Hester and the 2. bookes of Chronicles Q. What are the Doctrinall and which foretell things to come A. They are called either the greater Prophets as Esay Ieremie Ezechiel and Daniel Or the smaller as Hoseas Ioel Amos Abdias Ionas Micheas Nahum Habakkuk Zephanie Aggei Zacharie and Malachy Q What are the bookes of the New Testament A. They are Historicall or Doctrinall Q. VVhat are the Historicall A. Either such as write of Christ as Matthew Marke Luke and Iohn or of the Apostles as the History of the Acts. Q. What are the Doctrinall A. They are such as are either only Doctrinall or Propheticall also Q. What are they that are Doctrinall onely A. The Epistles of Paul to the Romans the 1. and 2. to the Corinthians to the Galathians Ephesians Philippians Colossians the 1. and 2. to the Thessalonians the 1. and 2. to Timothie to Titus Philemon the Hebrewes the Epistle of Iames the 2. Epistles of Peter the 3. Epistles of Iohn the Epistle of Iude. Q. VVhat is that which is Propheticall also A. The booke of the Apocalyps or Reuelation Q. How may these bookes bee discerned to bee the word of God A. By these considerations following First they Prou. 8. 8. 30. 5. Psalm 12. 7. 19. 8. are perfectly holy in themselues and by themselues whereas all other writings are prophane further then they draw holinesse from these which yet is neuer such but that their holinesse is imperfect and defectiue Secondly they are perfectly profitable in themselues Jam. 1. 21. to instruct to saluation and all other are vtterly vnprofitable thereunto any further then they draw from them Thirdly there is a perfect concord and harmonie Act. 26. 22. in all these Bookes notwithstanding the diuersity of persons by whom places where and times when and matters whereof they haue been written Fourthly there is an admirable a Psalm 19. 7. Heb. 4. 12. force in them to incline mens hearts from vice to vertue Fifthly in great b 1. Cor. 1. 17. 18. 21. 24. 2. 15. 1 Tim. 5. 21. plainenesse and easinesse of stile there shineth a great Maiesty and authority Sixthly there is such a gracious simplicity in the writers of these Bookes that they neither spare their friends nor themselues but most freely and impartially set downe their owne faults and infirmities as well as others Lastly Gods owne Spirit working in the harts of his children doth assure them that these Scriptures are the word of God Q. Is it agreed vpon that these Bookes are alone in account of the Bookes of Scripture A. Concerning the Bookes of the New Testament it is generally agreed that all they and that they alone are of that account But the Church of Rome holdeth that diuers other books called Apocrypha doe belong to the Old Testament and are of the same authority with the other that haue been named Q. By what reasons may this errour of theirs bee ouerthrowen A. By these First they were not written at the first in the Hebrew tongue in which all the authenticall Bookes of the Old Testament were originally written Secondly the Iewes to whom the Oracles of God Rom. 3. were committed vnder the Old Testament haue acknowledged and kept these onely as Canonicall and the Oracles of God and not the other Thirdly these onely were read and expounded in Act. 13. 15. their Synagogues and not the other Fourthly the Primitiue Churches after the Apostles both Greek and Latine did receiue these Books onely for Canonicall Scripture Q. VVhat worthie vse and effect of these bookes of holy Scripture doth the Apostle set forth in this place A. This that they are able to make a man wise to 2. Tim. 3. 16. 17. Saluation through faith in Iesus Christ Q. How doth that appeare A. First for that God is the Author of them who is for his wisdome able for his loue to his Church willing to set downe such a Rule as may guide them fully and perfectly to eternall Life Secondly for that it is profitable to teach all true doctrine and to confute the false to correct all disorder priuate and publike and to informe men throughly in the way of righteousnesse Thirdly for that the Minister of the Word is said thereby to be made compleat and perfect to euery dutie of the Ministerie Q. How doth this last reason hold A. Very strongly for more being required of a Minister that is to bee the eye and mouth of the people then of the people themselues if it be sufficient to make him perfect it is much more able to giue them sufficient Instruction And seeing the Minister is Act. 20. 27. bound to disclose the whole Counsell of God to his people may be therunto fully furnished out of the treasurie of the Word of God it followeth that they also out of the Scriptures may be abundātly taught to Saluation need not elsewher to seek for any supply Q. VVhat other things doe you gather from these causes properties and effects of Scripture A. First that it alone being able and sufficient to Mat. 23. 8. Ioh. 5. 39. Matth. 15. 9. make vs wise to Saluation we need no vnwritten Verities no Traditions of men no Canons of Councels or Sentences of Fathers much lesse Decrees of Popes to supply any supposed defect of the written Word of God or to giue vs a more perfect direction in the way of life then is already set downe expressely in the Canonicall Scriptures Q. VVhat else learne you from thence A. I learne further especially from this that they Iohn 12. 48. Galath 1. 9. they are inspired of God 1. That they are of diuine authority 2. That they are the rule the line the squyre and light wherby to examine and trie all iudgements and sayings of men and of Angels whether they bee such as God approueth yea or no that they are not to be iudged or sentenced by any And therfore that the Church of Rome who hangeth the credit and authority of the Scriptures on the Churches sentence doth therein offer horrible iniurie and indignity vnto God making thereby the Churches word of greater credit and authority then the Word of God Q. What further doe you learne from hence A. I learne from hence and especially in that it is Matth. 5. 18. Psalm 19 9. said to be a rule and a line that it is firme and stable and changeth not and therefore is as a rule of steele and not as the Church of Rome blasphemously affirmeth like a rule of lead which may be bowed euery way at mens pleasures Q. But it seemeth the Scriptures are darke
b Psal 32. 1. 2. happinesse to haue our sinnes couered and not imputed it must needs bee extreame miserie to haue them reckoned and imputed vnto vs. Therefore the transgressors of this Commandement the more free that vsually they are from the iudgements and punishments of men the more heauie plagues and vengeance will surely light vpon them from God except they repent Q. What is summarily required in this Commandement A. The setting apart of a speciall day euery weeke Neh. 13. 15. 23. Esay 58. 13. wherein we are to separate our selues from our worldly businesses and ordinarie callings concerning this life that we may wholly attend to the seruice and worship of God alone Q. What need is there of one whole day in a weeke to serue God in seeing we may serue him euery day A. To the end that wee should not plunge our selues so deepely into the affaires of the world as that we should not recouer our selues the wisdome of God hath thought it good that one day in seuen there should bee an intermission from them that wee might wholly separate our selues to the seruice of God and with the more freedome of spirit performe the same Secondly for that a whole day is needfull for the performance of all the parts of Gods worship as hearing of publike Prayer and the Word preached Catechizing administration of the Sacraments exercise of holy Discipline consideration of the glory of God in the creatures Thirdly If Adam in his perfection had need of this helpe much more haue we who are so grieuously corrupted Q. Is there any one speciall day of the weeke set apart by God himselfe A. Yea. Q. What day is that A. The first day in the week called the Lords day 1. Cor. 16. 2. Reuel 1. 10. Act. 20. 7. Q. VVas this day set apart thereunto from the beginning A. No for from the first Creation till the Resurrection of Christ the last day of the weeke commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly obserued Q. And why so A. Because vpon that day God ceased from the Gen. 2. 2. worke of Creation Q. How came this day to be changed A. By Diuine Authority Q. How doth that appeare A. First by the a Ioh. 20. 19. 26. Act. 2. 1. 20. 7. practice of our Sauiour Christ and his Apostles which should be a sufficient rule vnto vs b 1. Cor. 16. 1. especially the Apostles hauing added a commandement thereunto Secondly there is no reason why it should bee called the Lords day but in regard c Reuel 1. 10. of the speciall dedication thereof to the Lords seruice For otherwise all the daies of the weeke are the Lords daies and hee is to bee serued and worshipped in them Q. What was the cause why the day was changed A. Because it might serue for a thankfull memoriall of Christs Resurrection for as God rested from his labour on the last day of the weeke so Christ ceased Mat. 28. 1. Gen. 2 1. 2. from his labour and Afflictions on this day as the one therefore was specially sanctified in regard of the Creation of the world so was the other in respect of the restauration and Redemption thereof which is a greater worke then the Creation it selfe Q. Cannot this day then be altered A. No not by the power of any creature in heauen or earth Q. But doth not this Commandement directly require the seuenth day from the Creation A. No but the seuenth day in generall Q. But doth not the reason annexed where the Lord is said in sixe daies to make heauen and earth and to rest the seuenth and therefore to hallow it confirme so much A. No not necessarily for it doth not thence follow that we should rest the same day the Lord rested but that wee should rest from our workes the seuenth day as he rested from his which seuenth as vnder the Law hee appointed to bee Saturday so nothing hindreth but that by his speciall appointment vnder the Gospell it may bee Sunday and yet the substance of the Commandement nothing altered Q. Why doth not the New Testament specially mention this change A. Because there was no question moued about the same in the Apostles times Q. Is not this Commandement Ceremoniall A. No First if it were so then the Morall Law should consist but of nine words or Commandements which is a Deut. 4. 13. contrarie to Gods word Secondly this Commandement amongst the rest b Exod. 31. 18. was written by the finger of God whereas no part of the Ceremoniall Law was Thirdly it as well as the other was written c Deut. 5. 22. in Tables of stone to signifie the continuance of this Commandement as well as the rest Fourthly d Gen. 2. 3. it was before any shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law haue respect vnto Q. But it sometime shadowed our a Coloss 2. 16. 17 Exod. 31. 13. Eternall Rest and is therefore Ceremoniall A. That followeth not for the ceremoniall representation of our Eternall Rest came after the Commandement of the Rest and therfore is accessorie and accidentall for which cause b Dan. 9. 27. Matth. 11. 13. Act. 15. 6. Coloss 2. 13. 14. Heb. 10. 14. Gal. 5. 2. the time of correction and of abolishment of ceremonies being come that vse may well fall away and yet the Commandement remaine it being not of the substance of the Commandement Q. Haue you yet any further reason to confirme the perpetuitie of the Rest of the seuenth day A. Our Sauiour Christ willing his followers which Matth. 24. 20. should liue about 40. yeeres after his ascension to pray that their flight might not be vpon the Sabbath to the end that they might not be hindred in the seruice of God doth thereby sufficiently declare that he held not this Commandement in the account of a ceremonie Q. When doth this our Sabbath begin A. At the dawning of the day for Christ rose in the dawning thereof whereby is put a difference betweene the Iewish and the true Christian Sabbath for as the Iewish Sabbath began in that part of the day in which the Creation of the world was ended and consequently in the euening so the celebration of the memorie of Christs Resurrection and therin of his Rest from his special labors being the ground of the change of that day into this it also by the same proportion of reason is to begin when the Resurrection began which was in the morning Q. Can you shew this by example A. Yea Paul being at Troas after hee had preached Act. 20. 7-10 a whole day vntill midnight celebrated the Supper of the Lord the same night which was a Sabbath daies exercise and therefore that night following the day was a part of the Sabbath for in the morning he departed hauing stayed there seuen daies
Priesthood and secondly his kingdome Q. VVhat is his Propheticall office A. It is the first part of his mediation whereby hee is our Prophet Doctor or Apostle Q. How is he our Prophet Doctor or Apostle A. In that hee hath opened the whole will of his Iohn 1. 18. Deut. 18. 18. Father concerning all things necessarie to saluation Q. How doth that appeare A. By his owne testimonie Ioh. 15. 15. I call you no more seruants because the seruant knoweth not what his master doth But I call you friends because all which I haue Esay 61. 1. Matth. 17. 5. heard of my Father I haue made knowne vnto you Q. What learne you from thence A. What a foule errour it is in thē that thinke that our Sauiour Christ deliuered not al things pertaining to the instruction and gouernment of his Church but left them moreouer to the traditions and inuentions Act. 20. 20. 27. of men Q. VVhat further A. That the Ministers of the Word should not vtterly suppresse in silence any truth that Christ hath reuealed And that the people should content themselues with that which Christ hath taught reiecting whatsoeuer else the boldnesse of men shall obtrude vpon them Q. Did his office of Doctor-ship then first begin when he came into the world A. No for he at the first opened his Fathers will vnto vs by the a Luk. 1. 70. ministery of his seruants the Prophets and after he came into the world he opened the same doctrine more Ephes 4. 10. 11 plainly and fully by the Apostles and Euangelists Q. VVhat difference is there betweene the teaching of Christ and of the Prophets and Ministers sent of him A. First Christ taught with another maner of authority Mat. 7. 28. 29. Mark 1. 22. Mat. 22. 28. 32. 34. 44. then euer did any other Minister before or after him for Christ taught in his owne name and by his owne authority though for the more cleere conuincing of the Iewes hee often alleaged the testimonies of Moses and the other Prophets Secondly by vertue of his Prophetical office he did not onely bring an outward sound vnto the eare but wrought as hee did before his comming and as hee doth now by the Ministery of his word an alteration in the mind Q. What haue wee to learne of this that Christ taught and teacheth by the Prophets Apostles and Euangelists A. In what estimation we ought to haue the books Heb. 4. 12. 2. Cor. 2. 16. of the Old Testament sith the same spirit spake then that speaketh now and the same Christ also Q. What effect hath the carelesse and fruitlesse hearing of Gods word A. It hardeneth men to further iudgement for it is a two edged sword to strike to life or to death it is either the sauour of life to life or the sauour of death to death Q. How doth he in this text aggrauate the refusall of this office of our Sauiour against the Israelites A. First by the time of 40. yeeres vers 9. Secondly by the place the wildernesse vers 8. and thirdly by the multitude of his benefits Q. What force hath the office of his prophecie in vs A. We thereby are in some sort made partakers of that office For by the knowledge of his will wee are made able to exhort one another to goodnesse and to dehort from euill 1. Ioh. 2. 27. Rom. 15. 4. CHAP. 31. Of the Priesthood of Christ In the Priesthood is to be considered the Quality of the person Out of himselfe In himselfe Manner of his execution HEBR. chap. 7. vers 13. to the end 13. For he of whom these things are spoken pertaineth to another tribe of which no man gaue attendance at the Altar 14. For it is euident that our Lord sprang out of Iudah of which tribe Moses spake nothing concerning Priesthood 15. And it is yet farre more euident for that after the similitude of Melchisedech there ariseth another Priest 16. Who is made not after the Law of a carnall commandement but after the power of an endlesse life 17. For he testifyeth Thou art a Priest for euer after the order of Melchisedech 18. For there is verily a dis-anulling of the commandement going before for the weaknesse and vnprofitablenesse thereof 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh vnto God 20. And in as much as not without an oath hee was made Priest 21. For those Priests were made without an oath but this with an oath by him that said vnto him The Lord sware and will not repent Thou art a Priest for euer after the order of Melchisedeck 22. By so much was Iesus made a surety of a better Testament 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because he continueth euer hath an vnchangeable Priesthood 25. Wherefore he is able also to saue them to the vttermost-that come vnto God by him seeing he euer liueth to make inter cession for them 26. For such an high Priest became vs which is holy harmlesse vndefiled separate from sinners and made higher then the heauens 27. Who needeth not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples for this he did once when he offered up himselfe 28. For the Law maketh men high Priests which haue infirmitie but the word of the oath which was since the Law maketh the Sonne who is consecrated for euermore Q. HItherto of the Prophetical office of Christ what is his Priesthood A. That part of his mediatorship whereby he a Mat. 5. 17. fulfilled the Law and offered himselfe a b Rom. 3. 24. 1. Ioh. 2. 2. propitiatorie sacrifice to his Father and thereby fully satisfied the Iustice of God for the sinnes of the c Rom. 8. 33. Heb. 7. 24. 25. Elect. Q. How did he offer himselfe A. By submitting himselfe to manifold miseries especially a Mat. 20. 28. 26. 27. the shamefull and cursed death vpon the Crosse enduring chiefly vpon the same both in soule and body the wrath of God till hee had fully satisfied the iustice of his Father for our sinnes Q. In what place of Scripture is this office principally treated of A. Hebr. 7. 13. c. Q. What is the summe of this text A. The declaration of the Priesthood of Christ by comparing it with the Priesthood of Aaron Q. What are the parts of this declaration A. Two first what manner a one he ought to be that hath this office and secondly how he executeth it In both which he shewes the difference betweene his Priesthood and the Priesthood of Aaron Q. What manner of person ought he to be that is to haue this office A. The Apostle sheweth this by declaring certain qualities partly without him and partly within him Q. VVhat are the qualities without him A. First that
be gathered A. A doctrine of great comfort to the children of God seruing to stirre them vp to abound in good workes seeing notwithstanding their defects they are acceptable to God in Christ Iesus for where men know any thing to bee delightsome to their Prince they will with all endeauour striue for it how much more ought we to bee pricked forward to the seruice Mat. 12. 20. of God who quencheth not the smoaking flaxe nor breaketh the bruised reed yea who forgetteth not a Mat. 10. 42. cup of cold water giuen in faith and for his sake Q. VVhat other reasons are there to stirre vs vp to good workes A. Wee ought to remember Gods benefits bestowed vpon all his children as our Election Creation Psal 103. 2. 105. 44. 45. Redemption Calling Iustification Sanctification continuall Preseruation and then particularly such blessings as God hah seuerally bestowed vpon euery one of vs. Q. Are not the iudgements of God also to be thought vpon for furtherance to this dutie A. Yes verily to make vs feare to offend in our Gen. 18. 17. 18. Jer. 3. 8. waies Q. Remaineth there yet any more A. Good companie which with Dauid we must Psal 119. 63 79 Prou. 13. 20. cleaue vnto not the noblest or of greatest account but the godliest for if we will auoid any kind of sinne we must auoid all company that delight therin which is no lesse dangerous then good cōpany is profitable Q. What gather you of this A. That whosoeuer maketh no choyce of his companie maketh but small conscience of sinne as those that dare keep companie familiarly with Papists thinking that they may keepe their conscience to themselues Q. What are the parts of sanctification A. Two Mortification and Viuification or a rising to righteousnesse Q. What is Mortification A. Mortification is a continuall dying vnto sinne Rom. 6. 3. 6. Gal. 5. 24 or a daily slaying killing or deadning of sinne proceeding from the vertue of Christ his death and buriall Q. What is the sinne that must be mortified A. First our naturall corruption or the old man called Originall sinne viz. that naturall readinesse and pronesse that is in vs to all that is euill and that frowardnesse and backwardnesse to that which is good called also flesh or the body of sinne Secondly the fruits thereof which are called the members of that body Coloss 3. 5. Q. What is sinne compared vnto in this regard A. Vnto base ragges and filthie stained clothes Esay 64. 6. Coloss 3. 5. Zach. 3. 3. which we cannot endure to looke on and which we vse to cast off and fling from vs with hatred Q. What is Viuification or quickening or rising to righteousnesse A. It is a rising to newnesse of life proceeding from Rom. 6. 4. 5. the power of Christ his resurrection Q. So much of Sanctification what is Redemption A. A deliuerance from all the enemies of our faluation which happie estate shall bee fully accomplished at the last day CHAP. 34. Of the parts of Christs Kingdome Christs Kingdome hath two parts his gouernment Till the last day consisting in meanes by which the former fruits are effected Inward Outward things which God giues to vs as 1. word in Generall Speciall Chap. 35. 2. Sacraments Chap. 36. Discipline We giue to God Chap. 39. Persons Chap. 40. At the last day Chap. 53. 1. THES chap. 5. vers 19. 20. 19. Quench not the spirit 21. Despise not prophecyings Q. HItherto of the excellency of Christs Kingdome What are the parts thereof A. First his gouernment till the last day Secondly his gouernment at the last day Q. How doth he gouerne till the last day A. By bestowing those meanes whereby the former fruits are effected Q. What are those meanes A. Two inward and outward as appeareth 1. Thess 5. 19. 20. both which are ordinarily ioyned together Q. What are the inward meanes A. His Spirit Q. VVhat meane you by the Spirit of God in this place A. That power of God which worketh in the hearts of men things which by naturall reason cannot be comprehended Q. How may we come to some vnderstanding and apprehension of this worke of the Spirit A. By the things whereunto it is compared in the Iohn 3. 8. Act. 2. 2. Hebr. 1. 9. 1. Ioh. 2. 27. Iohn 4. 14. Ezech. 30. 25. 27. Mat. 3. 11. Act. 2. 3. Scriptures as first it is compared to winde to shew the maruellous power thereof in operation Secondly to oyle that is of a hot and moist nature and therefore pierceth and suppleth Thirdly to water that cooleth scoureth and cleanseth Fourthly to fire that seuereth good mettall from the drosse Q. How doth the Spirit worke in the hearts of men A. Diuersly in diuers respects It mortifieth quickeneth woundeth healeth terrifieth comforteth enlighteneth softeneth c. Q. Hitherto of the inward meanes what are the outward by which the Spirit worketh A. They are either things or persons Q. What are the things A. They are either such as God giueth to vs or such as we giue to him Q. What are the things which God giueth to vs A. Those things which are heere comprehended vnder the word Prophecying Q. What is meant by the word Prophecying A. First the word of God preached and interpreted which is the principall and that which is properly and principally meant by Prophecying Secondly herein also by a figuratiue speech is meant all other outward meanes wherby God vseth to giue his holy spirit and by meanes whereof it ordinarily worketh as the Sacraments and the discipline of the Church Q. Before we enter into this matter there are some difficulties to be cleared in the words of the text And first tell me why the Apostle hath set the Spirit before the preaching of the Word meant by prophecie considering that by and after the preaching of the Word the Lord giueth his Spirit A. Because the Spirit is the chiefe of the two the word being but the instrument whereby the spirit of God worketh And secondly for that the worke of the spirit is more generall and reacheth to some to whom the preaching of the word cannot reach Lastly for that the word is neuer profitable without the spirit but the spirit may bee profitable without the word as after will appeare Q. Another difficultie is this It may seeme by these words that the spirit of adoption and sanctification proper to the faithfull may be lost seeing hee exhorteth that wee should not quench the spirit A. Nothing lesse but as God doth assure the faithfull of their continuance in him so hee doth declare by these exhortations that a speciall meanes whereby John 4. 14. 1. Pet. 1. 23. hee will nourish this holy fire in vs is by taking heed vnto the preaching of the word Q. Come then to the matter Is it not lawfull to separate these meanes A. In no case for that which God hath ioyned Matth. 19. together no man may separate Q.
thereof by sauing faith Q. What else is common to both A. To haue some care to keepe that which they haue heard it may be with some suffering of persecution and yet the thornes of couetousnesse or of worldly delights may ouergrow the good seed and make it vnfruitfull Q. VVhat learne you from thence A. That to haue suffered persecution for the truths sake ought not to make vs secure and carelesse of proceeding for of them that suffer some may fall away and perish as did Alexander the Copper-smith c. Q. So much of things common to both pertaining to the couenant of grace Now declare the like in those things which are common to both concerning the couenant of workes A. First the wicked by meanes of the word may Exod. 9. 29. Act. 24. 25. 1. Sam. 24. 17. Mark 6. 20. Numb 23. 10. bee brought to confesse their faults Secondly they may be pricked in conscience with a terrour of them Thirdly they may bee sorie for them Fourthly they may doe many things that are taught Fifthly they may desire to die the death of the righteous and all these onely for feare of iudgement whereas the godly confesse their sinnes are stricken with remorse and 2. Cor. 7. 10. sorrow for them because they haue offended a louing God and a gracious Father and endeauour to doe not some things but all that they are commanded and desire to be saued to the end they may glorifie God Psal 119. 6. Philip. 1. 20. Q. May we conclude from hence that three parts of foure in the Church are likely to be condemned by this parable A. No in no case for though of foure sorts of men there be three sorts wicked but one sort good yet it will not follow that the wicked in the Church are thrice as many in number as the good and to affirme the same is both curious and vncomfortable Q. So much of the things common to the godly with the wicked What are things proper to the Godly A. Two things first the receiuing of the seed into a good heart secondly the bringing forth of fruit with patience Q. What is here meant by receiuing of the seed into a good heart A. By the seed is meant especially the word of promise whereby God hath said he will be mercifull vnto vs in Christ if we repent and beleeue By the receiuing into a good heart is meant the receiuing of it by faith in Christ Q. What is faith A. A perswasion of my heart that God hath giuen Galath 20 20. his Sonne for me and that he is mine and I his Q. What hath a man a good heart before he receiueth that seed A. No doubtlesse for naturally all men are alike corrupt and as the face answereth to the face in the Prou. 27. 19. glasse so one of the sonnes of Adam is like another in that nature which they haue receiued from their parents Q. Why then are they said to haue a good heart Iam. 1. 21. A. It is called a good hart in respect of Gods changing of it by the ingrafted word and by these words he putteth difference betweene the fruites of the former and the fruites of this last for that there is no difference in the outward shew of fruites but onely in regard that those fruites proceeded from an vncleane heart and this from a heart which is cleansed Q. How must wee approue our selues that wee bee good ground A. By good fruites Q. What are those fruits A. First free accesse to God Secondly the loue Rom. 5. of God shead into our hearts Thirdly a feeling of peace with God Fourthly the spirit of adoption that assureth vs to be the sonnes of God wherof ariseth that we call God Father hope for the inheritance with patience which is a patient waiting for the performance of Gods promises Fifthly repentance which 1. Thess 5. 23. Gal. 5. 6. is a changing of all the powers and faculties of the soule and members of the body effected by that loue which proceedeth from true sauing faith CHAP. 36. Of the Sacraments in generall The Sacraments are to be considered In generall wherein is shewed First What a Sacrament is What be the parts 2. What bee the persons 1. By whom it is instituted 2. By whom they are to bee Administred Receiued In speciall Chapter 37. ROM chap. 4. vers 10. 11. 10. How was it then reckoned when he was in circumcision or in vncircumcision not in circumcision but in vncircumcision 11. And he receiued the signe of circumcision a seale of the righteousnesse of faith which he had yet being vncircumcised that he might be the father of all them that beleeue though they be not circumcised that righteousnesse might be imputed vnto them also Q. HItherto of the word of God which is the principall outward meanes what other outward meanes are there where by the Spirit worketh A. There be two the Sacraments and Censures of the Church Q. What is to be considered in a Sacrament in general A. First what it is and what be the parts thereof Q. What is a Sacrament A. It is a signe seale of the couenant of grace or an action of the Church wherein by outward things done according to the a 1. Cor. 11. 23. Gen. 17. 7. 10. 11. Exod. 12 6. Luk. 1. 59. ordinance of God inward things being betokened Christ and his benefits are offered to all and exhibited to the faithfull for the strengthening of their faith in the eternall Couenant Q. Why call you it an action A. Because it is not a bare signe alone but a work 1. Cor. 11. 24. 25. Q. Why call you it an action of the Church A. Because it is a a Exod. 12. 6. 47 2. Chron. 30. 5. 13. Mat. 3. 5. 6. Luk. 1. 59. 3. 21. 1. Cor. 11. 33. publike action and appertaineth to the whole Church and it is as great or a greater indignitie for the Sacraments to bee administred in priuate corners as for ciuill iudgement b Amos 5. 15. which ought to be open and publike Also the sacrifices vnder the law were not so excellent as these yet was it not c Deut. 6 11. 13. Leuit. 17. 34. lawfull to offer them in priuate houses Hence it appeareth that the Sabbath is the fittest time for the celebration of the Sacraments when the Church is assembled together to performe the other parts of Gods worship Q. What are the parts of a Sacrament A. The visible creatures ordained for signes and figures of Christ and the inuisible things signified and represented thereby Q. Why are visible creatures ordained hereunto A. They are ordained to this end that by comparing and conferring them with the things which are inward they might helpe first our vnderstanding in which regard they are a Gal. 3. 1. as it were images or glasses 2. Our remembrance in b Luk. 22 19. 1 Cor. 11. 24. which respect they are
his maladie and yet notwithstanding is nourished so is it in such faithfull ones as doe not so sensibly feele 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 fruits thereof we shall be able to discerne of our profiting thereby CHAP. 37. Of Baptisme The Sacraments in speciall are Baptisme wherein note the First the Description Parts Persons that are to receiue They that are of yeeres of discretion The children of the faithfull The Lords Supper Chap. 38. MATTH chap. 3. vers 5. 6. 5. Then went out to him Hierusalem and all Iudea and all the region round about Iordane 6. And were baptized of him in Iordane confessing their sinnes MATTH 28. 19. 19. Goe ye therefore and teach all nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Q. HOw many Sacraments are there A. To omit how many there were vnder the Law vnder the Gospell there are but two onely viz. Baptisme and the Lords Supper Q. How may that be proued A. First because we reade of no other Sacraments instituted by Christ in the new Testament a Mat. 3. 15. 21. 25. but onely these two Secondly these two doe sufficiently and fully seale vnto vs b 1. Cor. 12. 13. 10. 1. 2. 3. 1. Tim. 6. 8. Gal. 3. 27. 1. Cor. 10. 16. the couenant of grace and all the benefits that God offereth therein as our regeneration and ingrafting into Christ and of our growth and continuance in him Thirdly vnder the Law when the number of Sacraments might haue been of more vse there were but two fixed and ordinarie Sacraments viz. Circumcision and the Passeouer vnto which Baptisme and the Lords Supper doe answere And those other Sacraments of the old Testament which were temporarie and extraordinarie haue also a correspondence with these for a Gen. 7. 6. the passing the floud b Exod. 14. 22. through the red sea and the c Exod. 13 21. staying vnder the cloud were but a kind of Baptisme And Manna d Exod. 16. 14. 15. from heauen and water e Ioh. 6. 31. Exod. 17. 6. 1. Cor. 19. 1. 2. 3. out of the Rocke were but answerable to the Supper of the Lord. Fourthly Christ hath giuen precepts to his Ministers for the a Mat. 28. 19. 1. Cor. 11. 23. administring of these and hath not appointed the administration of any other Neither did Christ himselfe partake of any other therefore those fiue other of the Church of Romes addition viz. Matrimony Orders Penance Confirmation and extreame Vnction the three first whereof though they bee diuine ordinances yet are not of the nature and number of Sacraments and the two latter are meerly coyned by the Papists as they are vsed by them Q. What is Baptisme A. It is the first Sacrament of the Gospell wherein Tit. 3. 5. Gal. 3. 17. Mat. 28. 19. by the washing or sprinkling of our bodies with water into the name of the Father Son and holy Ghost our regeneration or new birth or our entrance and ingrafting into Christ into the body of Christ which is his Church is represented and sealed vnto vs. Q. Why call you it the first Sacrament A. Because our Sauiour Christ requireth of his Matth. 28. Exod. 12. 48. Disciples in that commission which he gaue them to teach all nations that after they haue taught men to beleeue they should bee baptized and thereby as it were be enrolled amongst those of the houshold of God or entred into the number of the Citizens and burgesses of the heauenly Ierusalem Secondly to note an abuse of the ancient Church who vpon an erroneous conceit that those which fell after Baptisme could not repent and so bee saued deferred Baptisme till the houre of their death Thirdly to note that it ought to be administred but once onely at our first admittance into the visible Church of Christ For first it is said the Church continued Act. 2. 42. in prayer and breaking of bread not in baptizing Secondly it is a pledge of our new birth now as a man being borne once hath no need to be borne againe so hee that is once baptized needs not to bee baptized any more and although in the Epistle to the Hebrewes mention bee made of the doctrine of Baptismes yet thereby is not meant that Christians were then taught to be often baptized but that they were to acknowledge and seeke for a double Baptisme the one outward of water the other inward of the spirit both which the faithfull receiue at one and the same time Q. Why is it required that we be baptized into the name Mat. 28. 19. of the Father the Sonne and the holy Ghost A. Because by Baptisme wee are consecrated to Mat. 28. 19. Act. 11. 26. Gen. 48. 16. Esa 4. 1. God to beare his name as a wife beareth the name of her husband or as a child beareth the name of his father Q. Is it necessarie that we that are baptized should bee ingrafted into Christ A. Yea for being naturally after the fall cut off from God wee must needs bee ingrafted into him againe as new plants if we looke to liue by him euerlastingly Q. What force hath Baptisme in this ingrafting A. It is a seale and a pledge of it and not that by which the ingrafting or incorporation it selfe is effected considering that wee are baptized in the right onely of being members of Christ before Besides ordinarily such of Gods elect as are baptized at yeeres Mat. 3. 6. Act. 8. 36. 37. 38. of discretion are so farre as man can iudge actually ingrafted into Christ before they receiue this Sacrament and such of them as are baptized in their infancie liuing till they come to yeeres of discretion are ordinarily ingrafted into Christ afterwards by the spirit through faith gotten by the hearing of Gods word Q. What fruit ariseth from this ingrafting into Christ A. A new birth of which also this Sacrament is a seale and pledge and wherof we being once partakers can neuer be depriued Ioh. 3. 5. Q. VVhat are the outward signes in Baptisme A. Water and the washing or couering with water the partie baptized Q. VVhat doth the water signifie and represent A. The spirit and the blood of Christ applied by the spirit in the worke of our Regeneration Q. VVhat doth the washing or couering with water signifie A. Our Regeneration and putting on of Christ the couering of our sinnes through the imputation of Gal. 3. 27. Christs death our Righteousnesse by Christs obedience Rom. 6. 3. 4. Coloss 2 12. 1. Cor. 10. 2. in the fulfilling of the Law The buriall of the old Adam with our Sauiour Christ and as after the water is applied to the body and it taken out of it the body appeareth white and cleane and as it were raised againe from the dead so Gods
in the word Father A. That in prayer wee come to the Father the first person in Trinitie by his Sonne through assistance of the holy Ghost although it be also lawfull to pray vnto Act. 7. 59. 2. Cor. 13. 13. Christ or to his blessed spirit particularly and by name so that in our vnderstanding wee doe conioyne all the three persons as those that cannot be separated in any action concerning vs either belonging to the life to come or pertaining to this life Q. VVhat further A. That we are to come with confidence of obtaining our sutes and desires as young children vse to Deut. 33. 3. Heb. 11. 6. Psal 103. 13. come vnto their fathers bosome so we by prayer if it be with faith doe as it were creepe into the Lords bosome he being our mercifull father whose bowels are larger in pitiful affectiō to wards vs thē any parēts yea thē the mother towards her tenderest child for if Esay 49. 15. Mat. 7. 11. parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting Q. What further is to be considered in these words A. That we are to pray to God onely in the name of Christ in whom alone hee is our father and therefore to come in any other name is vnlawfull which truth as it was a Exod. 19. 24. 24. 2. Leuit. 16. 17. figured vnder the Law so is it more cleerely taught by the b 1. Tim. 2. 5. Apostle and therefore it is abominable to come vnto God in prayer by or in the name of Saints or Angels as in Poperie they doe Q. What is to be considered by these words Our Father A. First that in prayer wee are to apply vnto our Ioh. 20. 28. Iam. 1. 6. Mat. 27. 46. selues by faith the loue and fauour of God in Christ hauing this confidence that he is our father and therfore that we are deare in his eyes Secondly that albeit our Sauiour alone is the naturall sonne of God yet that wee are his sonnes also by grace and adoption Thirdly that in our prayers we are not onely to be Psal 51. 1. 18. 1. Tim. 2. 8. Mat. 5. 23. Esay 1. 15. mindfull of our selues but of our brethren and to pray for them as for our selues and together with our selues comming also with such loue and affection as one brother beareth towards another and therefore we are to reconcile our selues if there be any breaches betweene vs. Q. May not then one in prayer say my Father A. Yes and that with warrant of our Sauiours Mat. 26. 39. owne example Q. What are we to learne by these words which art in heauen A. First that in prayer we are to come with reuerence Eccles 4. 16. 5. 1. Nehem. 1. 5. of his Maiesty hee being in the highest heauen and we but wormes creeping vpon the earth therefore we are to vse reuerent behauiour in this seruice and not to haue our minds carried away with wandring thoughts Secondly that wee are to haue our hearts and affections in the time of our prayer lifted vp from the earth to heauen and heauenly things and that heauenly gifts are specially to bee desired and earthly so farre as they may be a meanes of heauenly Thirdly that God as he is willing to help vs so being Psal 115. 3. 2. Chron. 20. 6. Psal 103. 19. in heauen is able to doe it Q. Why is he said to be in heauen who is in all places and whom all the world is not able to containe A. For two causes one is for that there hee doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately The other because hee communicateth himselfe and his goodnesse more plentifully with them then with vs and so in the like respects God is said to be present a Psal 11. 4. in the Temple b 2. Cor. 6. 16. and in the elect Q. What are we to learne out of these words ioyntly A. A speciall argument that God onely is to bee prayed vnto for although there bee other fathers besides Rom. 10 4. Psal 73. 25. God and other in heauen besides him yet there is none which is our father in heauen but God alone and therefore he alone is to be prayed vnto this being a perfect patterne of all prayers and therefore all our prayers as in other points so in this must be framed according to it Q. VVhat are the parts of this prayer A. Petition and thanks-giuing Q. VVhat is taught hereby A. a Phil. 4. 6. Col. 4. 2. Ephes 5. 20. That whensoeuer we come vnto God in petition we are also to giue him thanks as a duty not to be seuered from prayer a b Gen. 32. 9-11 meane to make way for further graces and benefits to be obtained and c Luk. 17. 17. 18 therfore that it is our great fault that when we are distressed we are ready to go to God in petition but are slacke to returne thanks-giuing for the benefits receiued Q. How many sorts of petitions are there A. Two one sort is of those things that belong to Gods glory the other sort doth concerne our owne and our neighbours good Q. VVhat is generall to bee considered in those petitions that concerne Gods glory A. That wee are to seeke the seruice and glory of God before our owne affaires as also the Commandements Mat. 2◠37. 38. Rom. 9. 3. teach vs which being diuided into two tables the first concerneth the worship of God the second our selues Q. VVhat learne you from this A. Our great and vsuall hypocrisie for were it not for our selues and for our owne wants we would not come at all in prayer vnto God Whereas this word Thy in all these petitions doth shut forth the consideration of our selues to the end that we might haue our minds altogether fastened vpon the seruice and glory of God Q. How are the petitions that concerne Gods glory diuided A. Into two the first concerneth Gods glory it selfe the other two the meanes whereby God is glorified CHAP. 44. Of the first Petition The glory of God it selfe in the first petition of which 1. The meaning of the words 2. The speciall graces we pray for MATTH 6. 9. Hallowed be thy name Q. WHat is the first petition concerning Gods glory it selfe A. Hallowed be thy name Q. VVhy is this Petition set in the first place A. Because that which is required therein is that Prou. 16. 4. 1. Cor. 10. 31. Ioh. 12. 27. which ought to be dearest vnto vs that vnto which all things else ought to be referred Q. VVhat is to be vnderstood by the word NAME A. Whatsoeuer he getteth vnto himselfe glory by as first a 1. King 5. 5. Act. 1. 15. his Godhead or Essence subsisting in three persons the Father Sonne and holy Ghost
outward meanes we pray for A. Those whereby the spirit is conueyed viz. the word and the dependances thereof the Sacraments and discipline of the Church Q. What pray we for concerning the word A. That it being a Psal 110. 1. Esay 11. 4. Mark 1. 14. the scepter of Christs kingdome b Mat. 13. 19. and called the word of the kingdom and the kingdome of heauen c Mat. 9. 38. 2. Thess 3 1. 2. may be plentifully and freely preached euery where And that that onely hauing place all traditions and inuentions of men may be reiected Q. What pray we for concerning the Sacraments A. That as they are the seales of Gods promises and of the couenant of grace so they may bee both ministred and receiued in that purenesse and sincerity which is according to his word and that all false Sacraments and sacrifices may bee put vnder foot and abandoned out of the Church Q. What pray wee for concerning the discipline of the Church A. First that not onely priuate persons but the whole Church may bee ruled by the line of Gods word that so well doers may bee aduanced and euill doers censured and corrected according to the degree of their fault and therefore that all impunitie or tyrannous tortures of consciences may be taken away Secondly that God would furnish his Church Rom. 12. 68. Ephes 4. 8. 11. 12. with all such officers as he appointeth that being endued with speciall gifts may be both able and willing to execute their charge diligently and faithfully Thirdly that where these things are onely begun they may bee perfected and that euery Church may be polished and garnished that Sion may appeare in her perfect beautie and a Rom. 10. 1. 11. 12. 15. so the Iewes may bee called and so many of the Gentiles as belong vnto Christ and b Mat. 5. 44. Deut. 33. 11. the contrary enemies may bee either conuerted or confounded Q. With what affection ought wee to pray for the kingdome of grace A. With a sorrowfull heart out of the sense and feeling of our spirituall bondage vnder Satan and sin b euen as poore captiues are alwaies labouring to bee freed of their bolts and to be at liberty Q. What pray you for concerning the kingdome of glory A. That we may haue our title and interest therin and that Christ would hasten his comming for the elect sake who with singular loue and affection long for Reuel 21. 20. 2. Tim. 1. 8. it saying Come Lord Iesus come quickly Which day vnto the wicked is a day of darknesse wrath and vengeance Amos. 5. 18. Reuel 6. 16. 2. Thessal 1. 8. and therefore there is no cause why they should desire it but to the godly a day of comfort Luk. 21. 33. Luk. 2. 29. CHAP. 46. Of the third Petition The second meanes of hallowing Gods name is the third Petition wherein we pray First To know Gods will To doe the same Secondly to doe it willingly and readily MAT. 6. 10. Thy will be done in earth as it is in heauen Q. THus much of the second Petition which concernes the first meanes whereby the name of God is hallowed the third Petition concerning a second meanes followeth What is that Q. Thy will be done in earth as it is in heauen Q. What is here meant by the will of God A. The will of God is diuersly vnderstood first it is taken for his a Psal 33. 11. Ephes 1. 11. Matth. 10. 26. most wise counsell and absolute determination of all things This will is alwaies b Esay 46. 10. done and all creatures euen the diuels themselues doe fulfill and accomplish the same and c Rom. 9. 19. it cannot bee resisted and from this will a man may d Act. 16. 7. Luk. 19. 41. sometime dissent and yet not sinne e Act. 4. 28. 29. and fulfill the same and yet sinne and therefore we need not pray for the fulfilling thereof any further then that whatsoeuer it is wee may with patience submit our selues thereunto and in all euents acknowledge his good pleasure and will and the holinesse Coloss 1. 12. thereof and that nothing may displease vs that shall please him Secondly the will of God is taken for that which he propoundeth to vs and requireth of vs to imbrace and entertaine in our wils and affections that is that law and rule by which our willes are to bee framed if we looke that he should blesse vs. And this will is Iohn 4. 34. 7. 17. 1. Thess 4. 3. Rom. 12. 2. reuealed vnto vs in the Law Gospell and is cōtained in al the precepts b Deut. 29 19. threatnings exhortations c Iohn 6. 29. Act. 22. 19. promises therof This will may be and daily is resisted and opposed And this is that will which either onely or principally is meant in this precept Q. What doe we then more specially pray for in this Petition A. First a Ephes 5. 17. Col. 1. 9. 10. Rom. 12. 2. Psal 67. 2. that we may know and vnderstand his wil without the which we cannot doe it Secondly b Ephes 4. 1. 2. Thess 1. 11. that as good subiects we may be obedient vnto the reuealed will of God c Mat. 6. 33. which is also called the righteousnesse of Gods kingdome so that there is a mutuall relation betweene this petition and the former for there we pray that God may rule and gouerne here that his rule and gouernment may bee obeyed Thirdly that our owne willes may bee suppressed Psal 51. 10. Gen. 6. 5. 8. 21. Ephes 2. 1. Mat. 26. 24. Iohn 1. 13. subdued and renounced which are by nature opposite to the reuealed will of God and are as apt and prone to all sinne as is a match to take fire which is implied in the word Thy. Fourthly that wee may not onely intend and endeauour but a Phil. 2. 13. Act. 20. 24. accomplish his will although with griefe and smart and against our owne willes and seeing wee cannot doe it by our owne naturall strength that God would assist and helpe vs to doe it by power of his grace Fifthly that we a Psal 40. 8. 110. 3. 119. 60. Cant. 1. 3. should performe our obedience to his will most willingly readily patiently cheerfully and perfectly not by the halues doing one duty and leauing another vndone but so to doe it b Psal 103. 20. Mat. 18. 10. Esay 6. 2. as the Angels and Saints in heauen do it throughly so that here we pray against all vnwilling forced and idle obedience and c Ezech. 1. 7. all murmuring and d Phil. 2. 14. repining against the will of God Sixthly a Psal 40. 8. 110. 3. 119. 60. Cant. 1. 3. that wee should performe our obedience and seruice vnto God most willingly readily cheerfully patiently and wholly not doing one duty and leaue another vndone b Psal 103. 20.
our vowes A. First those things or actions that are in our choyce and in our owne power to giue or performe it being a folly to promise that vnto God which wee are not able to performe as the Papists doe in vowing perpetuall abstinence from marriage c. Secondly things lawfull it being a double indignity to God to promise to doe that which he hateth and forbiddeth to be done as the Iewes did that vowed Matth. 14. 7. Act. 23. 14. to kill Paul Thirdly those things which are of some worth and acceptance and not base and vile or contemptible matters such as neither God nor man maketh any account of it argueth a base esteeme of God to promise vnto him by way of speciall thankfulnesse any vile or contemptible matter And what thankfulnesse can it bee vnto God to pay such a vow or what comfort in his trouble can any man take by a purpose of the performance thereof Such things as imply no contempt or light regard of any of those creatures of God which he hath made and appointed both in his wisedome and goodnesse for our vse as when the cause of such and such meats either alwaies or vpon such and such dayes are abiured in our vowes Fifthly those things which are either parts of Gods worship in themselues or furtherances thereof or of any part of his Law as founding of Lectures building of Colledges and Schooles for maintenance of true religion learning and building Almes-houses and such like workes of mercie and piety for the reliefe of the poore and that with some straine of our ability Q. What is the end of vowes A. First in generall the glory of God and the aduancement of his worship or the profit of our neighbour Secondly in speciall either to testifie our speciall thankfulnesse to God for blessings receiued Gen. 28. 20. Iosh 6. 10. or to chastise our selues to preuent Gods wrath 1. Cor. 11. 31. or to make vs more warie heedfull of those sins that we haue formerly fallen into or to bind our selues the more strongly to obedience or to strengthen the weaknesse of our faith and hope c. Q. What is the dutie of those that haue vowed A. First to haue a diligent care to performe their Eccles 5. 4. Psal 76. 11. vowes else wee deale worse with God then wee dare deale with many men Secondly not to delay the performance of them Gen. 35. 1. Deut. 22. 21. Eccles 5. 3. Q. Is the necessity of performing vowes so great that it may not be omitted or put off in no case A. No for to the end that a greater and more necessarie Ier. 35. 9. 10. 11. duty may bee performed a man may omit his vow for a time and after returne to the obseruation thereof and yet be no vow-breaker as the Rechabites for safety of their liues came and dwelt in Ierusalem notwithstanding a former vow that they would not dwell in any house and yet God witnesseth that their vow was not broken therby so to help our neighbours in some present necessity wee may Mat. 12. 7. cease from any vowed duty at that time and not sin Wherein the Papists greatly faile who hauing vowed vnlawfully yet think they may not intermit the same Q. If a man in vowing doe not consider sufficiently of the greatnesse of the matter may be not breake that vow if he hath not so aduisedly made it A. No the vow being otherwise lawfull in this Psal 15. 4. case his rashnesse is to bee repented but the vow must be kept Q. What are we to learne of all this A. That we be aduised what we vow and not after we haue made them to find some starting hole where to get out but either let vs not vow at all or remember our vowes and diligently performe them in their due time CHAP. 52. Of the Church Militant The persons which are the second sort of outward meanes appertaining to the kingdome of Christ are the Church militant Before the comming of Christ After the comming of Christ Vniuersall Particular MATTH chap. 28. vers 15. to the end 15. So they tooke the money and did as they were taught And this saying is commonly reported among the Iewes vntill this day 16. Then the eleuen Disciples went away into Galilee into a mountaine where Iesus had appointed them 17. And when they saw him they worshipped him but some doubted 18. And Iesus came and spake vnto them saying all power is giuen vnto me in heauen and in earth 19. Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the holy Ghost 20. Teaching them to obserue all things whatsoeuer I haue commanded you and lo I am with you alway euen vnto the end of the world Amen 1. Cor. chap. 12. vers 6. to the 28. 6. And there are diuersities of operations but it is the same God which worketh all in all 7. But the manifestation of the spirit is giuen to euery man to profit withall 8. For to one is giuen by the spirit the word of wisedome to another the word of knowledge by the same spirit 9. To another faith by the same spirit to another the gifts of healing by the same spirit 10. To another the working of miracles to another prophecie to another discerning of spirits to another diuers kinds of tongues to another the interpretation of tongues 11. But all these worketh that one and the selfe same spirit diuiding to euery man seuerally as he will 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 13. For by one spirit are we all baptized into one body whether we be Iewes or Gentiles whether we be bond or free and haue been all made to drinke into one spirit 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body 16. And if the eare shall say Because I am not the eye I am not of the body is it therefore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God set the members euery one of them in the body as it hath pleased him 19. And if they were all one member where were the body 20. But now are they many members yet but one body 21. And the eye cannot say vnto the hand I haue no need of thee nor againe the head to the feet I haue no need of you 22. Nay much more those members of the body which seeme to be more feeble are necessarie 23. And those members of the body which we thinke to bee lesse honourable vpon these we bestow more abundant honour and our vncomely parts haue more abundant comelinesse 24. For our comely parts