Secondly it serueth both for a spurre to doe well considering that God is able to saue and a bridle to restraine from euil seeing he hath power to destroy Q. What is Gods Goodnesse A. It is an Attribute of God whereby is noted Mark 10. 18. Iam. 1. 17. that hee is infinitely good in and of himselfe and consequently that he is the Chiefest Good Q. Is nothing then good but God A. Nothing of it selfe howbeit all creatures haue their being and many good things which are not of themselues but from God Q. What learne you hereby A. That hee is the fountaine from which all goodnesse doth streame and that whatsoeuer hee doth is good yea perfectly good whatsoeuer men iudge of it yea that by this goodnesse of his hee vseth all things well and seeing God is good to vs we ought to be good one towards another Q. What is his Iustice A. It is an Attribute whereby is noted that God Psal 119. 137. 145. 17. is iust in himselfe and of himselfe and exerciseth iustice towards all creatures Q. VVhat is the rule of this Iustice A. His will for because he willeth it therefore Ephes 1. 11. Psal 115. 3. Matth. 20. 15. it is iust not because it is iust therefore hee willeth it and these things may be applied to other the properties of God Q. VVhat learne you from hence A. Not to call into question or to murmure and repine at or to refuse to doe any thing that hee willeth seeing that cannot but be most iust equall which proceedeth frō his will how hard vnreasonable soeuer it may seeme to our naturall dispositiō Q. VVhat is the Graciousnesse of God A. It is an Attribute whereby hee is of himselfe Exod. 34. 6. Ioel 2. 13. most gracious and amiable Q. Is he onely Gracious A. Onely in and of himselfe for whatsoeuer else is gracious and amiable it is so from him Q. VVhat learne you from this A. That wee ought to loue and reuerence God aboue all For seeing gracious and amiable men doe winne loue and reuerence from others in whose eyes they appeare gracious and amiable who is able more to winne this at our hands then God who is the fountaine of all graciousnesse and amiablenesse Q. VVhat is his Loue A. It is an Attribute of God whereby is noted that he loueth himselfe aboue all others for himselfe Q. VVhat learne you from hence A. That we should loue him dearly and all other things for him Q. Seeing his Mercy followeth of his Loue what is his Mercy A. It is an Attribute of God whereby he is ready Iudg. 2. 18. 10. 16. meerely of himselfe to helpe them that be in misery Q. VVhat learne you from hence A. In all our miseries and distresses to seeke vnto him who is infinite in Mercy and Compassion and able to helpe vs and therefore will assuredly doe it Q. VVhat is his Holinesse A. It is an Attribute generally noting the Vertues Exod. 15. 11. Psal 145. 17. of God as his Truth Iustice Mercy c. Q. VVhat learne you from hence A. First that as euery one commeth nearer vnto him in holinesse so they are best liked and loued of him and consequently it should breed a loue in our hearts of holinesse and hatred of the contrary Secondly that this ought to kill in vs all euill thoughts and opinions concerning God which rise in our hearts seeing that in him that is Holinesse it selfe there can be no iniquitie Q. You haue shewed me the first Attributes of God now tell me what Attributes arise from thence A. Two Perfection and Happinesse Q. VVhat is Perfection A. Perfection is an Attribute of God wherby whatsoeuer is in God is perfect Q. VVhat learne you from hence A. That he is to seeke his owne glory and not the glory of any in al that he willeth or willeth not Prou. 16. 4. Rom. 11. 36. doth or leaueth vndone whence they are confuted who thinke that God is moued to will or nill things in respect of the creatures as men who seeing a miserable man are moued to pitie whereas God of himselfe and in himselfe is moued to saue It is to be vnderstood of reprobation not of condemnation or reiect to receiue some and to cast away others Whence also is to be noted that all which hee doth is perfect howsoeuer he deale with vs. Q. Hitherto of the Perfection of God what of his Felicity A. It is the Attribute of God whereby hee hath all fulnesse of delight and contentment in himselfe and needeth nothing out of himselfe to make him blessed and happie Q. VVhat learne you hence A. To expect and looke for happinesse onely in our vnion with him and fruition of him and not in any thing else whatsoeuer CHAP. 4. Of the Trinitie The Trinity is the Father Sonne Holy Ghost 1. IOH. 5. vers 7. For there are three that beare witnesse in heauen the Father the Word and the holy Ghost and these three are one Q. THE Essence and Attributes of God being already spoken of what remaineth to be spoken of touching God A. The Trinitie of the Persons subsisting in the vnitie of the God-head which is a mysterie in it selfe most incomprehensible Q. VVhat is a Person A. It is a distinct subsistence hauing the whole Iohn 11. 22. 14. 16. God-head in it Q. How is it distinguished A. Into the Father and of the Father Iohn 14. 9. Coloss 2. 3. 9. Q. VVhat is the Father A. He is the first Person in the Trinitie who hath Iohn 20. 17. by communication of his Essence eternally begotten his only beloued Sonne of himselfe Q. VVhat is of the Father A. The Sonne and Holy Ghost Q. VVhat is the Sonne A. The Person begotten by the Father who is also called the Word John 1. 1. Q. VVhy is the Sonne and second person called the VVord A. First because hee is so often spoken of and promised in the Scriptures and is in a manner the whole subiect of the Scriptures Secondly because as man doth make knowne his will to man by word so doth God make knowne his will to man onely in and by his Sonne Q. VVhat is the holy Ghost A. The Person proceeding from the Father and the Sonne Q. VVhy is the third person called the holy Spirit more then the Father and the Sonne which are Spirits as well as he and infinitely holy as he A. Because he is as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Q. VVhy is he called Holy rather then the Father and the Sonne A. Because hee sanctifieth and maketh holy the children of God Q. Why doth not the Father and the Sonne sanctifie also A. Yea verily but they doe it by him mediately and he from them immediately and therfore he hath the title of Holy peculiarly attributed vnto him otherwise the Father and the Sonne are equally
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
of our Sauiour Christ what is to be said concerning the vnion of these two natures A. The manhood of our Sauiour Christ is inseparablie vnited to the person of the God-head and therin it subsisteth making but one person which neare vnion with the nature of man is so much the more wonderfull in that the very Angels which are much greater in glory then men are a Esa 6. 2. not able to abide the presence of God And indeed it is such b 1. Tim. 3. 16. a mysterie as neither Angels or men are able to comprehend Q. Then Christ though he consist of two natures is but one person A. It is truth he is true God and true man in one and the same person of the Deitie Luk. 1. 35. Ioh. 1. 14. Mat. 3. 17. Ephes 4. 10. Galath 4. 4. Q. Did not the inseparable vnion of the Humane nature to the person of the Deitie change the person thereof A. No verily but hee is the very same person that he was from all eternitie Q. Is it not said in the text that the WORD .i. the second person in Trinity was made flesh may it not seeme then that the God-head was turned into the Humane nature A. Nothing lesse no more then it can be said hee was turned into sinne or into a curse because it is said 2. Cor. 5. 11. Galath 3. he was made sinne or made a curse Q. Can you proue directly by the Scriptures that Christ after the vnion of the man-hood with the God-head is true God A. Yea verily for first the Scripture as hee is Christ the Messias absolutely calleth him God and giueth vnto him the name of Iehouah 1. Tim. 3. 16. Ioh. 20. 28. Act. 20. 28. Rom. 9. 5. 1. Ioh. 5. 20. Esa 9. 6. Ierem. 23. 2. Secondly the proper workes of God are attributed vnto him as the creation and gouernment of the world Ioh. 1. 3. 5. 17. Coloss 1. 16. Hebr. 1. 2. 3. The searching of harts Mat. 9. 4. Mark 2. 8. c. Thirdly the Essentiall Attributes of the Diuine nature are giuen to him he is said to be eternall Ioh. 1. 1. 17. 5. Micah 5. 2. Almighty in all places the King of Kings c. Ioh. 3. 31. Math. 18. 20. Apocal. 19. 16. Fourthly the Scriptures assigne Diuine honour vnto him Psalm 72. 11. Rom. 15. 12. Esa 11. 10. Ioh. 14. 1. Act. 7. 59. Q. But is not the God-head and man-hood at least mingled and confounded A. No by no meanes For then he should bee neither God nor man for things mingled doe not retaine the name of their simples as honey and oyle mixed together can neither be called honey nor oyle Further the properties of the two natures are such as cannot be mingled and confounded For neither can the Humane nature remaining a true humane nature partake or communicate of the properties and perfections of the Deitie or the Deitie of the defects of the Humanitie So that as the God-head cannot hunger thirst or be shut vp and circumscribed within the bounds of a place no more can the Humanity be infinite or in more places then one So that though the humane nature be no person of it selfe and hath no subsistance but in the person of the Deitie yet it continueth still distinct in substance properties and actions from the Deitie and both natures so vnited make but one Christ Q. Why was it necessary that Christ should bee both God and man in one person A. It was necessarie he should be man because he could not suffer as hee was God a Heb. 2. 14. 2. 16. 7. 4. 15. and it makes most for the glory of Gods Iustice to exact satisfaction from that nature that had sinned Secondly it was necessarie he should be God also that he might bee able to beare and ouercome all that was to be inflicted vpon him for our sinnes Thirdly it was necessarie also that the humane nature should in manner aforesaid be vnited to the person of the Deitie that the obedience which hee performed might bee of infinite merit as being the obedience of God Act. 20. 28. Q. What further fruit haue we by this coniunction A. That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of some thing that his mind and vnderstanding can in some sort reach vnto If it consider God in the second person in the Trinitie as he hath taken our nature and whereby God is after a sort reuealed in the flesh he hath whereupon in some sort to stay his mind Q. How did then the Iewes before his comming which could not doe so A. They might propose to themselues the second Gen. 18. 1. 2. 19. 1. 2. person that should take our nature and the same also that had appeared sundry times in the shape of a man albeit herein our priuiledge is greater then theirs wee beholding him as he is whereas they did behold him as he should be Q. Haue men onely benefit by this vnion of the two natures or doth it reach also to the Angels A. It seemeth to reach no further then to man for God neuer meant to saue those angels that fell seeing they fell maliciously into rebellion against God without tentation contrary to the cleare light of nature reuealed in their Creation And if he had purposed either to saue them or to haue benefited the elect Heb. 2. 12. 16. Angels any otherwise then by confirming them hee would haue taken their nature vpon him Q. But why then is it said that God by Christ doth reconcile all things vnto himselfe whether in earth or heauen Coloss 1. 20. A. By things in heauen is there to be vnderstood not the Angels but the Saints then in heauen For although God did elect the Angels to eternal glory yet Christ did not redeeme them but onely the seed of Heb. 2. 16. Abraham Q. Hitherto of the person and natures of our Sauiour Christ is there any such great necessity that Christians should be grounded in the truth of this doctrine A. Yea else Satan would neuer haue laboured as he hath done to corrupt and depraue the same by raising vp so many damnable heresies about the same Q. Why what heresies hath hee raised vp about this point A. The heresie first of Macedonius and the Valentinians who maintained that Christ brought with him out of heauen a heauenly body Secondly of Apelles that held hee had an aëriall bodie and that hee passed through the Virgin onely as water through a pipe Thirdly of the Manichies who made him to haue onely an imaginarie body Fourthly of Apollinaris who denied that Christ had a reasonable soule and who held that his Diuinitie was in stead of a soule Fifthly of Eunomions who affirmed that Christ was a meere man and the Sonne of God onely by adoption Sixthly of Ebion who held that Christ was
holy with him and not one more holy then another Q. Not to stand vpon the old Testament what testimonies are there for the proofe of the God-head of these three persons out of the New ioyntly A. Where the Father from heauen witnesseth of Matth. 28. 19. the Sonne the holy Ghost appearing in the likenes of a Doue And in that we are to bee baptized into the name of the Father the Sonne and the holy Ghost Also where wee are required to pray to the Father to send the holy Ghost and this testimony we haue in hand Q. Hauing shewed the proofes of their God-head ioyntly let vs also heare the proofes of euery one of them apart What therefore are the proofes that the Father is God A. Wee are a Matth. 6. 6. 9. 11. 25. 27. directed to pray to him and hee is said to reueale mysteries and to b Mat. 5. 45. make his sunne to shine on the euill and on the good The Apostle saith c Rom. 1. 7. Grace and peace from God the Father and Christ himselfe saith d Iohn 17. 3. This is life euerlasting to know thee to be the only true God and Iesus Christ whom thou hast sent Q. What proofes are there that the Sonne is God A. That he is called Iehouah and that the essentiall Esay 25. 9. Zach. 2. 10. 11. Prou. 8. 22. Iohn 1. 1. Heb. 1. 10. properties workes and actions of God are giuen to him Q. How proue you that the holy Ghost is God A. For that the Name Properties and actions of Act. 3. 4. Gen. 1. 2. Esay 61. 1. God are giuen to him also as to the Father and the Sonne Q. How are these being three said to be but one A. They are one in Being and Essence but three Persons in subsistence Act. 20. 28. 1. Cor. 12. 4. 5. Deut. 6. 4. Mark 12. 32. 1. Cor. 8. 4. 5. 6. Q. What learne you from this that the Apostle saith That they are three A. That the word Trinity although it be not expressely set downe in the word yet hath it a sufficient ground from thence Q. What learne you from this that they are said to bee three Witnesses A. A Great assurance of the truth of al things that God speaketh whether they be promises or threats seeing all is confirmed by three witnesses against whom no exception lieth Q. What doe they witnesse A. That God hath giuen eternall life vnto vs and that this life is in that his Sonne And thus much of the first part of Diuinity which is of the Nature of God It followeth to speake of his kingdome which is the second Part. CHAP. 5. Of the Kingdome of God and specially of his Decree The Kingdome of God hath two parts his Decree whereof Predestination consisting of Election Reprobation Execution thereof Chap. 6. PSAL. 99. vers 1. 2. 3. 4. 1. The Lord raigneth let the people tremble hee sitteth betweene the Cherubims let the earth be moued 2. The Lord is great in Zion and hee is high aboue all the people 3. Let them praise thy great and terrible Name for it is holy 4. The Kings strength also loueth iudgement thou doest establish equitie thou executest iudgement and righteousnesse in Iacob Q. VVHat learne you from these words the Lord reigneth A. That God alone hath and exerciseth soueraigne and absolute empire ouer all and that hee admitteth no fellow-gouernour with him Q. What is the Kingdome of God A. It is an eternall kingdome appointed and ruled Esay 9. 7. Dan. 3. 33. Esay 40. 13. Rom. 11. 34. 35. 36. Ephes 1. 11. Esay 44 24. 45. 7. 48. 11. Eph. 1. 12. 14. Psal 97. 5. Prou. 16. 4. Rom. 11. 36. by the counsell of his owne will Q. Wherewith doth he raigne and rule A. Principally by his owne powerful Spirit which none can resist Q. What end doth hee propound vnto himselfe in his Kingdome A. His owne glory Q. What is that about which his Kingdome is occupied A. All things visible and inuisible Q. When shall it end A. Neuer either in this world or in the world to Psal 145. 13. come Q. What manner of Kingdome is it A. A righteous Kingdome Q. What instruction learne you from this that God Psal 45. 7. 97. 2. raigneth as is aforesaid A. First that therefore all Nations and sorts of men tremble and stand in greatest awe of him for that he alone is able to saue and to destroy For if men tremble vnder the regiment and kingly rule of men how much more ought we to tremble vnder the powerfull Kingdome of God who hath more power ouer the greatest Monarches then they haue ouer their basest subiects Q. This trembling doth it stand only in feare A. No but in Reuerence also that that which we Psal 2. comprehend not in this kingdome with our reason we reuerence and adore Q. What learne you thereby further A. That we subiect our selues to his Kingdome erected amongst vs that we presume to know nothing concerning the same but that hee teacheth vs to will nothing but what hee commandeth or alloweth to loue hate feare and affect nothing but as hee requireth Q. What other fruites are there of his Kingdome A. That he ought to be magnified because hee is great and fearfull and yet holy and holinesse it selfe vers 3. Q. What comfort learn you from this that God reigneth A. First that when we are wronged and oppressed by tyrannie of men wee may haue our recourse to the iust and righteous Iudgement of God which is the Ecclesiast 5. 7. 3. 16. 17. righteous Iudge of the world and that it is not in the power of any tyrant to keepe vs from him Secondly that although all the world roare and Psal 93. 10. 11. 97. 1. fret yet we should not feare because the Lord is greater and more powerfull then they all Q. What learne you of that the Prophet saith He is high aboue all people A. That which himselfe teacheth vers 5. that wee extoll him with praises Psal 145. 12. Q. What are the parts of his Kingdome A. Two 1. His decree 2. The execution of his decree ver 4. Q. What is Gods decree A. It is an action of his most perfect will whereby Ephes 1. 11. from all eternity hee hath freely determined of all things that euer haue been are or shall be which maketh the thing he decreeth perfectly good Q. Seeing his Decree is defined by his will what must we consider therein A. We must not subiect it to our shallow and base Rom. 11. 33. 34. capacity to measure it by our reason considering that the wil of God from whence the Decree commeth is vnsearchable Q. What gather you from that fourth verse A. That hee hath not onely decreed the things Act. 27. 20. 21. 22. 23. 24. 25. 26. 27. 31. 32. 34. 44. themselues but also their circumstances of place and time so
that they shall not come to passe in any other place or time then hee hath ordained and then and there they shall come to passe necessarily Q What is the Decree of God in the things he hath ordained for his glory A. That which is of the good or euill of men or Angels which is called Predestination Q. What is Predestination A. It is the Decree of God touching the euerlasting state of men and Angels especially of men Q. What are the parts of Predestination A. Two Election and Reprobation Q. What is Gods Election of them A. It is his Predestination of certaine men and Angels Ephes 1. 4. 5. 1. Thess 5. 9. to euerlasting life to the praise of his glorious grace Q. What is Reprobation A. It is his Predestination of certaine men and Angels 2. Pet. 2. 8. Iude 4. to destruction to the praise of his glorious iustice Rom. 9. 22. Q. What is the cause why these are chosen and these refused A. The meere will and pleasure of God Rom 9. 18. 21. 22. CHAP. 6. Of the Execution of Gods Decree where of the Creation in generall and speciall The Execution of the Decree is the Creation of things Spirituall Angels Men. Corporal whole masse or Chaos furniture Bodies Simple Compound without sense Earthly Heauēly with sense Brutish Reasonable Man Chap. 7. Gouernment Chap. 8. GENES Chap. 1. vers 1. 2. 3. c. to the 26. 1. In the beginning God created the heauen and the earth 2. And the earth was without forme and void and darkenesse was vpon the face of the deepe and the Spirit of God moued vpon the face of the waters 3. And God said Let there be light and there was light 4. And God saw the light that it was good and God diuided the light from the darknesse 5. And God called the light Day and the darkenesse he called Night and the euening and the morning were the first day 6. And God said Let there be a firmament in the middest of the waters and let it diuide the waters from the waters 7. And God made the firmament and diuided the waters which were vnder the firmament from the waters which were aboue the firmament and it was so 8. And God called the firmament Heauen and the euening and the morning were the second day 9. And God said Let the waters vnder the heauen bee gathered together vnto one place and let the dry land appeare and it was so 10. And God called the dry land Earth and the gathering together of the waters called he Seas and God saw that it was good 11. And God said Let the Earth bring forth grasse the herbe yeelding seed and the fruit tree yeelding fruit after his kind whose seed is in it selfe vpon the earth and it was so 12. And the earth brought forth grasse and herbe yeelding seed after his kind and the tree yeelding fruit whose seed was in it selfe after his kind and God saw that it was good 13. And the euening and the morning were the third day 14. And God said Let there be lights in the firmament of the heauen to diuide the day from the night and let them bee for signes and for seasons and for daies and yeeres 15. And let them be for lights in the firmament of the heauen to giue light vpon the earth and it was so 16. And God made two great lights the greater light to rule the day and the lesser light to rule the night hee made the starres also 17. And God set them in the firmament of the heauen to giue light vpon the earth 18. And to rule ouer the day and ouer the night and to diuide the light from the darknesse and God saw that it was good 19. And the euening and the morning were the fourth day 20. And God said Let the waters bring forth abundantly the mouing creature that hath life and foule that may flie aboue the earth in the open firmament of heauen 21. And God created great whales and euery liuing creature that moueth which the waters brought forth abundantly after their kind and euery winged foule after his kind and God saw that it was good 22. And God blessed them saying Be fruitfull and multiply and fill the waters in the Seas and let the foule multiply in the earth 23. And the euening and the morning were the fifth day 24. And God said Let the earth bring forth the liuing creature after his kind cattell and creeping thing and beast of the earth after his kind and it was so 25. And God made the beast of the earth after his kind and cattell after their kinde and euery thing that creepeth vpon the earth after his kinde and God saw that it was good Q. HItherto of the Decree of God What is the execution of it A. It is an Action of God working all things effectually according to his decree Q. What are the parts of the Execution A. Two the Creation of the world And the Gouernment thereof Q. VVhat is Creation A. It is the execution of the Decree of nothing making all things very good Q. Where is this taught A. In sundry places of the Scripture but especially in Genesis 1. and 2. chap. Q. VVhat are the generall things considered in all this matter of the Creation A. First the Creator of all these things which is God the Father the Sonne and the holy Ghost Secondly his omnipotencie that he made all by his word that is by his onely will who calleth things that Rom. 4. 17. are not as though they were Thirdly that he made not all at once and in a moment but in six daies Q. VVhy did hee make them in six daies which could haue perfected all in a moment A. First that wee might thereby more easily conceiue that the world was not made confusedly or by chance but orderly and by counsell Secondly that all men from the beginning of the world to the end thereof might haue in God himselfe an example of labouring in their vocations sixe daies in this life and resting the seuenth Q. How many sorts of creatures are there A. Two Spirituall and inuisible Corporall and visible Q. What are the things Spirituall and inuisible A. The Angels and Soules of men Q. Why is not mention made of the Creation of the Angels more expresly especially being creatures in glory passing all others A. They are not expressely mentioned because Moses propoundeth heere to set forth the things that are visible and corporall But that they were in one of the six daies created it is euident enough Psal 103. 20. 22. 148. 2. 5. Coloss 1. 16. Q. What are the visible and corporall things A. Two first the masse or matter of the world made as is probable the first night wherin all things were contained and mingled one in another And secondly the beautifull frame thereof which he made the rest of the six daies and nights Q. What are the parts of that masse A.
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
he was of the tribe of Iudah this of the tribe of Lemi Secondly that the Priests of Leui were Heb. 7. 20. 21. appointed by the Law of the fleshly CommandemeÌ„t where Christ was appointed by the power of endlesse life Thirdly in that hee was appointed of his Father by an oath for euer to bee a Priest after the order of Melchizedeck Whereas the Priests of the Law were made without an oath Q. VVhat benefit ariseth to vs in that this was confirmed with an oath A. It serueth to assure vs that all the parts of his Priesthood shall be performed vnto vs and that hee consequently paid the ransome for our sinnes Q. VVas not the word of God sufficient for the performance of this promise without the binding of it with an oath A. Yes doubtlesse but the Lord in this promise Heb. 6. 17. hauing to deale with man and willing more abundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an oath Q. VVhereby is the perpetuitie thereof confirmed A. In that it did not proceed by succession as from Aaron to Eleazer from Eleazer to Phinâ—es and so by descent but is euerlasting alwaies abiding in him which is another difference of his Priestly Office from Aarons Q. VVhat profit commeth to vs by the perpetuitie of his Priesthood A. That he continually maketh intercession for vs to God and of himselfe alone is able to saue vs comming to the father through him Q. So much of the qualities which are without him What are those which are within him A. First that in himselfe he is holy Secondly to others harmelesse and innocent Thirdly vndefiled in himselfe and in regard of others and to speake in a word he is separated from sinners In all which hee differeth from those of Aaron for they are neither holy in themselues nor innocent neither vndefiled but polluting and being polluted by others Q. VVhat is the fruit we gather of this his holinesse innocencie and vndefiledlesse A. That he being holy and innocent vndefiled and so consequently separate from sinners sin is not neither can bee attributed to the faithfull and that these his properties are imputed to them by faith for theirs for whose sake and benefit hee became man and was endued with these properties and therefore he freeth them both from originall and actuall sinne Contrary to the doctrine of the Papists who say that hee deliuereth vs from originall sinne onely and that we must make satisfaction for actuall Q. So much of the manner of his person how doth hee execute this his office A. First whereas they offered first for themselues and then for the people he offered for the people only for for himselfe he needed not Secondly he offered but once they many times Thirdly hee offered himselfe they somthing else then themselues Q. VVhat is the vse of this A. First to proue the absolutenesse perfection and excellencie of this his priesthood Secondly to ouerthrow the Priesthood of the Papists and proue it to be a false Priesthood for first they are not of the tribe of Iudah neither confirmed by an oath and therefore not perpetuall Secondly they are not holy in themselues but vnholy neither innocent nor vndefiled but defiling others and being defiled of them and so not separate from sinners but altogether sinfull and set in sinne Thirdly they offer first for themselues and then for the people likewise many times and Sacrifices which are not themselues and lastly they bring a great disgrace to the Priesthood of Christ by preferring themselues to him they making themselues the Priests and him the Sacrifice whom they say they offer Q. Are there no Priests vnder the Gospell A. None to offer vp a propitiatorie sacrifice otherwise all Christians are Priests to offer vp the spirituall 1. Pet. 2. 5. Reuel 1. 6. sacrifices of Prayers and Almes CHAP. 32. Of the Kingly office of Christ In the Kingly office of Christ is to be considered the Excellencie of his kingdome in General by the Properties expressed 1. Generally 2. Specially Effects of these properties Speciall Chap. 33. Parts Chap. 34. ESAY chap. 9. vers 6. 7. 6. For vnto vs a child is borne vnto vs a Sonne is giuen and the gouernment shall be vpon his shoulder and his name shall be called Wonderfull Counseller The mighty God The euerlasting Father The Prince of peace 7. Of the encrease of his gouernment and peace there shall be no end vpon the throne of Dauid and vpon his kingdome to order it and to stablish it with iudgement and with iustice from hence forth euen for euer the zeale of the Lord of hosts will performe this Q. SO much of the Priesthood of our Sauiour Christ. What is his Kingly Office A. That part of his Mediation whereby his Priesthood is made effectuall vnto vs and without which it is to vs void and fruitlesse Q. VVhat is to bee considered in the Kingdome of Christ A. The excellencie and the parts Q. How doth this Scripture set forth the excellencie of his Kingdome A. First by the properties secondly by the effects of those properties and the cause of those effects Q. How are his properties here expressed A. First generally by comparison shewing the dissimilitude betweene his Kingdome and the regiment of worldly Potentates that where other Kings execute matters by their Lieuetenants and deputies armed with their authority in our Sauiours Kingdome although there bee vsed instruments yet doe they accomplish his will and purpose not only by his authoritie but also by his strength and vertue Q. What doe you learne from hence A. That there is no ministeriall head of the Church which is Christ his Kingdome sith he is himselfe continually present in the same and that most notably by his spirit and more to the aduantage of his Church then when he was bodily present and therefore the Iob. 16. 7. Pope of Rome who maketh claime to be head of the vniuersal Church of Christ doth therin shew himselfe to be that man of sinne 2. Thess 2. Q. How are his properties set forth more particularly A. First that hee should bee called Wonderfull not that it should be his proper name which was only Iesus but that hee should bee as renounedly knowne to be wonderfull as men are knowne by their names Q. How is he Wonderfull A. Partly in his person in regard of the wonderful vnion of God and man in one person as hath been said partly in his workes Q. How is he wonderfull in his workes A. Not onely in the Creation of the world and the preseruation therof but especially in the Redemption of his Church through those wonders which he worketh either in the gathering or preseruing therof whereby he makes himselfe knowne to be the Sauiour and redeemer thereof Q. What is the next that followeth A. It is shewed more particularly wherein hee is wonderfull and first that he is wonderfull in counsel and therefore called
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
to lay our hands vpon any thing that is Gods whose all things are without asking them at his hand is a spirituall kind of fellonie Fourthly by this meanes wee haue the more assurance feeling wrought in vs that those good things that wee enioy or receiue wee haue them from God and not by accident or Fortune Psal 50. 15. Fifthly prayer is a speciall meanes to appease Gods anger towards vs and to make way to his fauour whē by any speciall sinne we haue prouoked him Psalm 6. and 51. Sixthly they are in Gods estimation as Incense and sweet perfumes are to men exceeding gratefull and acceptable Psal 141. 2. Reuel 5. 8. Q. How can God so infinitely wise take any such delight in our weake and simple prayers A. Because in a 1. Pet. 2. 5. Christ he taketh vs for his children as therefore parents take more pleasure to heare their owne children stammer then others to speake eloquently so doth the b Cant. 2. 14. Lord take pleasure in the prayers of his children how weake soeuer Q. Doth not God often bestow his benefits without prayer A. Yea somtimes he bestowes benefits on the wicked either to prouoke them to repent or to make them inexcusable or vpon his children as a louing father vseth because of their ignorance though they bee negligent Q. What are the parts of prayer A. Petition and thanksgiuing Philip. 4. 6. Q. What is Petition A. A part of prayer whereby we desire any thing that may bee prayed for by Gods word and it is either for things of this present life with this exception so farre forth as the same shall be thought good by the wisedome of God or and b that especially for the things of the life to come that without exception Q. With what minde and affections are wee to make our petitions to God A. First with a true sense and feeling of our wants 1. Sam. 1. 10. Dan. 9. 4. 5. 16. Secondly with an earnest desire that God would supply them Psal 130. 1. 143. 6. Thirdly with confidence that if the fault be not in our selues they shall bee supplied 1. Ioh. 5. 14. 15. Mark 11. 24. Q. What is thanksgiuing A. A part of prayer wherein wee magnifie the 2. Sam 19. 25. 26. Mat. 8. 2. 1. Ioh. 5. 14. Luk. 11. 13. goodnesse of God and it is either in praising him for all his goodnesse wisedome power mercy generally shewed in the gouernment of the world especially of his Church or for those particular benefits that by petition or without wee haue receiued from his mercifull hands 1. Thess 5. 18. Ephes 5. 20. Coloss 3. 16. Psal 36. 8. 9. Q. What is annexed vnto both these kinds of prayer A. Confession of sinnes and of the righteous iudgment of God against them at the view wherof we being humbled may come the more prepared to prayer in both kinds Dan. 9. 8. 9. Psal 143. 6. Q. What are the sorts of prayer A. They are publike or priuate both which are also ordinarie or extraordinarie Act. 6. 4. 1. Tim. 2. 12. Mat. 6. 6. Act. 10. 4. Q. What is publike prayer A. That which is made by the congregation solemnly Q. What is priuate prayer A. It is either lesse priuate as when a whole familie ioyneth together in that exercise or more priuate when either one of the members of the family or some few by reason of some special duty ioyntly pray together Ester 4. 15. Nehem. 1. 4. 5. 6. Genes 25. 21. 1. Pet. 3. 7. Q. Is it enough for euery one in the family to make prayers with the rest of the houshold A. No for as euery one hath committed speciall Mat. 6. 6. Zach. 12. 12. Gen. 24. 63. sinnes and hath speciall defects which others in the family happily haue not and may haue receiued speciall fauours which others haue not so in these regards it is meet that he should more specially and priuately resort vnto God in confession petition and thanksgiuing Q. What is ordinary prayer A. It is that prayer which is made daily vpon ordinarie Psal 55 18. Dan. 6. 11. occasions Q. What is extraordinary prayer A. That a Psal 119. 62. which is made vpon some speciall and extraordinarie occasion and b Act. 12. 5. as the occasion fals out to bee more great and extraordinarie so should our prayers be more feruent Vnto which kind of prayers are often annexed a holy fast and a holy feast CHAP. 41. Of Fasting In holy fasting are considered The parts consisting in Bodily exercises as abstinence in general from Food some kind of apparell In speciall from the marriage bed Spirituall Affections Exercises The kinds Publike Priuate LVKF chap. 5. vers 33. 34. 35. 33. And they said vnto him Why doe the Disciples of Iohn fast often and make prayers and likewise the disciples of the Pharisies but thine eate and drinke 34. And he said vnto them Can ye make the children of the bride-chamber fast while the bridegroome is with them 35. But the daies will come when the bridegroome shall bee taken away from them and then shall they fast in those daies Q. WHat is holy fasting A. It is a religious abstinence from a Ion. 3. 7. 8. Ioel 2. 16. Leuit. 23. 28. 30 all comforts of this life so farre as necessity and comlinesse will suffer to the end that thereby in the due consideration of our sinnes and punishment we b Leuit. 23. 27. 29. Mat. 9. 15. Neh. 1. 4. Ioel 2. 12. 13. Judg. 20. 26. being afflicted in our soules may in faith grounded vpon the promises of God c Ioh. 3. 8. Neh. 1. 4. Esay 58. 4. more earnestly call vpon God either d Iudg. 20. 26. Act. 10. 30-32 13. 3. 14. 23. for the obtaining of some speciall fauour we haue need of or e 2. Chron. 20. 3. Est 4. 16. Jon. 3. 7. 8. for the auoiding of some notable iudgement hanging ouer our heads f 2. Sam. 12. 16. 1. Chron. 21. 16. or already pressing vs. Q. What are the parts of fasting A. First an outward bodily abstinence secondly spirituall affections and exercises moued and furthered by the outward abstinence without which the abstinence is nothing acceptable to God but meere hypocrisie Q. Wherein doth this outward abstinence consist A. First in an vtter forbearing of all meates and Ester 4. 16. Io. 3. 7. drinkes during the time of the fast and not in a sober vse of them onely which ought to be at all times This is noted here in the text in that it is said The Disciples of Iohn and the Pharisies fast but thine eat and drinke And this kinde of abstinence the word noteth and from it the whole exercise hath the name Q. What is here to be considered A. Anotorious abuse in Poperie for the greater sort of people amongst them in the day of their fast fill their bellies with bread and drinke and the richer sort with
Secondly the properties and attributes of God as his Iustice Mercy Wisdome c. which in the b Esay 26. 8. Prou. 18. 10. Micah 4. 5. Exod. 3. 14. 6. 3. Scripture also are called the Name of God Also his Names and titles as Iehouah c. Thirdly the actions c Psal 8. 1. and workes of God as the Creation and gouernment of the world his speciall mercies and iudgements c. Fourthly all the holy d Act. 9. 15. Psal 22. 22. Iohn 17. 6. 1. Tim. 6. 1. Leuit. 22. 2. ordinances of God as his Word Sacraments discipline c. Q. VVhat is meant by hallowing A. The setting of any thing apart from either a Exod. 20. 11. 29. 33. 34. 30. 31. 22. prophane and vnholy or common and ciuill vse to a holy and religious vse Q. Can we adde holinesse vnto the name of God A. No but then wee are said to hallow the name of God when we a Psal 96. 8. acknowledge and repute his name to bee holy and are so affected therewith in our owne soules that we breake out in all praises thereof both to God and men Q. VVhat speciall matters doe wee aske in this Petition for our selues and others A. First the a Psal 67. 2. 3. knowledge of God and of the means whereby wee should glorifie him as his word and workes Secondly b Ioh. 3. 33. faith to beleeue his word to behold that glory of God which cannot bee beheld with the eye of flesh wherefore c Numb 20. 12. Moses and Aaron are said not to haue sanctified the name of God because they beleeued not contrariwise d Rom. 4. 20. Abraham glorified God in beleeuing Thirdly Grace to acknowledge both to God and man his infinite Wisedome Iustice Holinesse mercy and whatsoeuer else tendeth to the glory of God Fourthly to loue and feare the Lord alone and not Esay 8. 12. 13. 1. Pet. 3. 14. man any further then it shall stand with the loue and feare of God and be ruled thereby Fifthly that God may get glory by a Mat. 5. 16. our godly conuersation b Psal 103. 1. 2. 20 21. 22. also that we may praise him for his benefits c 2. Sam. 7. 18. Psal 8. 4. 144. 3. Luk. 1. 48. more particularly that he grant the grace of humility to our selues and others without which wee cannot glorifie God as it is meet from whence d 1. Sam. 3. 18. Esay â—9 8. ariseth patience whereby wee doe willingly submit our selues vnto the correcting hand of God as did Ely and Ezekias e Esay 2 11. 12. 1â— 14. 15. 16. 17 We pray also here against all loftie and high things that hinder that God onely be exalted especially the pride of our hearts which wee are to confesse and lament f Psal 104. 1. c. 10â— 1. c. 106. 1. c. 107. 1. c. Lastly which is a singular hallowing of Gods name that we may speake of and praise him for his wonderfull workes in the Creation and gouernment of the world and of the Church especially CHAP. 45. Of the second Petition The meanes whereby Gods name is hallowed viz. his kingdome In this world wherin we pray for those things which coÌ„cern the gouernmeÌ„t of the world the gouernmeÌ„t of the Church In the world to come MATTH 6. 10. Thy Kingdome come Q. HItherto of that Petition which concerneth the glory of God it selfe it followeth to speake of them which concerne the meanes of his glory Which is the first of these A. Thy Kingdome come Q. What is meant by the Kingdome of God A. Either his a Psal 103 9. Dan. 4. 32. generall Kingdome that hee exerciseth ouer all the creatures or his speciall Kingdome whereby he ruleth his elect which is the Kingdome of grace in this world of glory in the world to come Q. Are both these Kingdomes vnderstood here A. Yea but especially the latter Q. What is meant by the word Come A. That we may feele the comfort and benefit of being subiects in this Kingdome Q. What doe wee desire concerning the generall Kingdome A. That as the Lord doth gouerne a Iob. 9. 8. Psal 66. 7. 97. 1. 104. 3. Mat. 6. 13. Ioh. 17. 2. all creatures b Esay 10. 5. 15. Act. 4. 28. euen wicked men and c Iudg. 9. 23. 1. King 22. 22. Iob. 1. 12. the diuels themselues so that this his gouernment d Job 1. 21. 2. Sam. 16. 10. may bee rightly acknowledged by our selues and all men and that a Rom. 8. 28. 1. Cor. 3. 22. thereby all things may bee so ordered as may best serue for his owne glory and the good of his Church Q. What doe wee desire concerning the Kingdome of Grace A. First that it a Esay 2. 2. may here in this world bee inlarged and b Psal 1 22 6. continued in a peaceable estate gouerned by Christ the head of the Church to the perfect saluation of the elect and the vtter destruction of the reprobate whether open rebels or hypocrites and hollow-hearted Subiects and that by such means as himselfe hath appointed Q. What great need is there that wee should pray for the comming of this Kingdome A. Because in regard of the kingdome of Satan Mat. 12. 24. 25. Ephes 6. 1â— Reuel 2. 10. and darknesse which opposeth strongly against this kingdom as also in regard of the world and the flesh that in like manner are opposite thereunto with all their might and strength Galath 5. 16. 17. Rom. 8. 7 Ioh. 15. 18. 19. and 16. 33. Q. Why all men naturally abhorre Satan euen to the very name of him A. They doe in words and shew but when they doe his will liue vnder his lawes delight in his workes of darknesse subiect themselues to Antichrist and other instruments of his a Ioh. 8. 44. Ephes 2. 2. 2. Tim. 2. 26. they are found indeed to loue him as their father honour him as their Prince whom in words they would seeme to abhorre for as they approch vnto God with their lips and haue their hearts farre from him so in their lips they are far from b Mat. 15. 8. Ier. 12. â— Satan but neare him in their hearts Q. What be the meanes by which our Sauiour Christ doth gouerne his Church in this world and which in this petition we pray for A. Inward and outward Q. What be the inward meanes we pray for A. That a Ephes 1. 17. Philip. 1. 19. 1. Thess 1. 5. God would giue his holy spirit as the chiefe and principall worker whereby our Sauiour Christ gathereth and ruleth his Church conueying his spirit of knowledge and of good motions vnto his people and consequently we pray against the motions b Rom. 7. 24. 2. Cor. 12. 8. and tentations of Satan and of our owne flesh Q. What are the
in them wee beate backe or Heb. 12. 6. 7. Reuel 3. 19. ouercome the tentations wee receiue so many vndoubted testimonies of his loue to vs. Q. What is here to bee obserued in regard of the order that this petition is placed in A. In that this petition followeth vpon the former to strengthen our faith for the obtaining of it we must be assured of the former that seeing God hath forgiuen Psal 85. 8. vs our sinnes hee will also mortifie our flesh and quicken our spirit which are the two parts of sanctification desired in this petition and neuer seuered from true iustification Q. What learne you of this A. That wee cannot rightly desire God to forgiue vs our sinnes past vnlesse out of the hatred of them we craue also power to abstaine from the like in time to come So farre are men from being iustified when Psal 51. 9-12 they haue not so much as a purpose to leaue their sin where it is not enough to purpose it vnlesse wee also pray for grace to performe it For who being deliuered from a great disease will returne to it againe and not rather desire a diet whereby hee may bee preserued Prou. 26. 11. 2. Pet. 2. 22. from it Swine indeed after they are washed and dogges after their casting returne the one to their walter and the other to their vomit As also it is the fashion of the Papists who after auricular confession concerning themselues to bee discharged from sinnes past go to their sinnes afresh againe afterward but those that are truly washed with the blood of Christ will neuer giue themselues ouer to their sinnes againe Q. If they cannot returne to their vomit what neede haue they to pray A. Yes very great notwithstanding for God Mat. 26. 41. Ephes 6. 18. hath ordained prayer to be a chiefe meanes of keeping them from reuolt and they ought to bee so much the Luk. 22. 31. 1. Pet. 5. 8. more earnest in prayer as they are more subiect to bee beaten and buffeted with tentations then others Q. What learne you from thence A. Much comfort in tentations in that it is a token of Gods fauour and of pardon of our sinnes that we are tempted Q. What other cause is there to pray that we bee not lead into tentation A. For that the condition of them that are called to Iohn 5. 14. 2. Pet. 2. 20. 22. Mat. 12. 43 45. the hope of life will be worse then the estate of those that neuer tasted of the good word of God if they giue themselues to euill as a relapse in diseases is more dangerous then the first sicknesse was Q. But how agreeth it with the goodnesse of the Lord to leade men into tentation when it is said that God tempteth Iam. 1. 13. none as he is tempted of none A. When all things are of him and by him it Rom. 11. 36. must needs follow that the things that are done are guided and gouerned by him yet in such sort as none of the euill which is in the transgressors cleaueth vnto him Q. But how can that bee without staine of his righteousnesse A. It is a righteous thing with God to punish sinne with sinne and so to cast a sinner into further sinnes by way of iust punishment therefore wee desire God not to giue vs ouer to our selues by withdrawing his spirit from vs as when men doe delight in lies hee giueth them ouer to beleeue lies and for Idolatrie men 2. Thoss 2. 11. Rom. 1. 24. are often iustly punished with corporall filthinesse in the same degree Now being naturally prone to sinne whē this readinesse by the iust iudgement of God is strengthened how rush wee into all euill euen as a horse into the battell to whom we put the spurres or as an Eagle fleeth to her prey Q. How can it be shewed out of the Scripture that God hath a hand whereby he gouerneth euen the transgressions that are done against his holy will A. It is expressely said that God did send Ioseph before Gen. 45. 5. 7. into Egypt and that his brethren did not send him Wherein God is said to haue had a further and a stronger hand in his sending into Egypt then his brethren and therefore it is manifest that God did that well which the Patriarches did sinfully Hitherto is referred that which is said that it was of God that Rehoboam 2. Chron. 10. 15. hearkened not to the people Also that it is said that God had commanded Shimei to curse Dauid and 2. Sam. 16. 10. that the diuell was bidden of God sitting in the seate of his righteous iudgement to bee a lying spirit in the 2. King 22. 19. 20. 23. mouthes of the false Prophets And to bee content with one more amongst many testimonies let vs consider how the vilest and most horrible act that euer was done vpon the face of the earth the Lord God is said to haue wrought most holily For as Iudas the Iewes and Pilate are all said to haue giuen Christ to Act. 2. 23. 4. 28. Rom. 8 32. death so the Father and Christ are said to haue done the same and that in the same words though the manner and purpose be diuers Q. Doth God any more then suffer such things to bee done A. He suffereth them indeed but this is not an idle permission as some imagine but ioyned with a worke Act. 2. 23. 3. 18. 4. 28. of God as in the crucifying of Christ it is said they did nothing but that which the hand of God had determined before Q. But doth not this draw God to some staine of sinne from which he is most free as that which hee hateth and punisheth A. In no wise for God is the author of euery action Act. 17. 28. and the diuell and our concupiscence the authors of the euill in it as he that rideth on a lame horse causeth him to stirre but is not the cause of his halting Q. How can God haue a hand in these things and yet be free from sinne A. As a cunning workman with an ill toole can worke artificially and a skilfull Apothecarie make a soueraigne medecine of the vipers flesh so the Lord can guide and order the poysonfull sinnes of men in such sort as they shall turne to his glory and good of the Church and yet cannot therein be charged with sinne no more then the Apothecary with poysoning in so gouerning the poyson as it doth the contrary by his skill to that which by nature it would haue done And as in painting the blacke colour giueth grace to other the beautifull colours in making them shew better so it is in this worke of God in which the sinne and vntruth of men as by a blacke and darke colour causeth the truth and righteousnesse of God as the white to be more commended and to appeare better Q. But how are these actions of the
in prophecying whereas no Prophet continued alwaies in foretelling Thirdly For that this prophecie consisteth in teaching and exhorting Q. Why is it added that he must doe it to the edification of the Church A. To teach that a Minister in his sermons should 1. Cor. 1. 4. 5. not vse profound speculations of Philosophie strange languages and such like ostentation of learning but that he should so labour to speake that as well hee that cleaueth wood as he that sitteth on the throne euen the simplest should vnderstand and learne what is the good will of God Q. Is it sufficient that the Minister of the word bee able to teach A. No there is further required of them that they 1. Tim. 3. 6. be no new and greene plants in the Church of God but such as by a long abode in the Church may bee as timber well seasoned and therefore fit to beare the stresse and waight of the ministerie in the Church of God Q. What further A. That as in other respects so in regard of the waight of their charge they are to be seuered as much as may bee from all other offices and charges in the Common-wealth And certainly if a man were neuer so well graced of God yet the ministery of the word d 2. Cor. 2. 16. alone if faithfully discharged would be imployment enough for him which requireth the whole strength of a man and if the e Act. 6. 2. 4. Apostles would not attend vpon the Deaconship being so neare to the ministery much lesse is it fitting for any other to intangle themselues with other offices Q. What other things are generall to them A. That as they are Gods mouth in preaching the word to the people so they are the peoples mouth to God in prayer Q. What is the Teachers dutie A. To interpret the Schriptures teaching the people Ephes 4. 14. Tit. 1. 9. 11. Neh. 4. 17. committed vnto him for the establishing of their mindes in the truth of the doctrine of God confuting the contrary errours like to them that reedified the walles of Ierusalem who wrought with one hand and held their swords in the other Q. What is the Pastors dutie A. Out of sound doctrine to exhort and feed his Tit. 1. 9. 2. Tim. 4. 2. people by applying the doctrine to the present vse and necessity of his flocke and so to bring them to the obedience of God Q. How is doctrine applied to the present vse and necessity of the flocke A. a Luk. 12. 42. 1. Cor. 12. 8. 14. 3. By applying it according to their seuerall estates and occasions present and this is that wisedome which ought to bee in the Pastor to comfort the afflicted strengthen the weake beat downe the proud lift vp the humbled heale the broken and b 1. Tim. 5. 1. to know that Magistrates must bee otherwise exhorted then the subiects masters otherwise then seruants and so of the rest Q. What are the other assistants A. Such as a 1. Tim. 5. 17. Act. 14. 23. 1 Cor. 12. 38. Rom. 12. 8. helpe the Ministers either in the ouersight of the behauiours of the seuerall members of the Church and in the administration of discipline or such b Rom. 12. 8. as attend vpon the poore collecting for them and distributing vnto them according to their seuerall conditions and necessities with simplicity of minde without partiall affection CHAP. 53. Of the day of Iudgement in generall 2. PET. chap. 3. vers 3. to the 12. 3. Knowing this first that there shall come in the last daies scoffers walking after their owne lusts 4. And saying Where is the promise of his comming For since the Fathers fell asleepe all things continue as they were from the beginning of the creation 5. For this they willingly are ignorant of that by the word of God the heauens were of old and the earth standing out of the water and in the water 6. Whereby the world that then was being ouerflowed with water perished 7. But the heauens and the earth which are now by the same word are kept in store reserued vnto fire against the day of iudgment and perdition of vngodly men 8. But beloued be not ignorant of this one thing that one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 9. The Lord is not slacke concerning his promise as some men count slacknesse but is long-suffering to vs-ward not willing that any should perish but that all should come to repentance 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a great noyse and the elements shall melt with feruent heate the earth also and the workes that are therein shall be burnt vp 11. Seeing then that all these things shall be dissolued What manner of persons ought yee to bee in all holy conuersation and godlinesse 12. Looking for and hasting vnto the comming of the day of God wherein the heauens being on fire shall bee dissolued and the elements shall melt with feruent heate Q. HAuing spoken at large of the gouernment of Christ in this world what followeth A. His gouernment in the day of Iudgement Q. What is the day of Iudgement A. It is the day appointed of God for the generall Act. 17. 31. Iudgement of all men concerning their euerlasting estate Q. Is there not iust cause giuen to doubt thereof seeing God hath delayed it so long A. No for to take away all doubt thereof out of Reuel 10. 6. our minds our Sauiour Christ hath not onely often told of it but hath also sworne it shall be Q. But if there bee an end of the world then it and the Gen. 8. 21. 2. Pet. 3. 4. things therein should by little and little weare away and consume but they doe not seeme so to decay for that they remaine as they were from the beginning of the Creation therefore it may seeme the world shall haue no end A. So indeed it seemed to some in the Apostles times and seemeth still to vaine and wicked men but we shall bee free from any such wicked and erroneous conceit if we take heed to the words of the Prophets and the commandement of the Apostles of the Lord our Sauiour as the Apostle Peter teacheth here Q. How doth he confute this godlesse conceit out of the Scripture A. First by affirming that the heauens and earth being created by the word and will of God in a small time may also in a small time be changed Secondly by denying that the world hath continued alwaies the same it was at the beginning of the creatiō in as much as the earth by water in the flood was couered in a short time and by the same reason may in a short time be consumed by fire Q. But it seemeth that this promise of his comming faileth for that he hath said he would come shortly when
vnto all the Iewes to the hundred twentie and seuen prouinces of the kingdome of Ahasuerus with words of peace and truth 31. To confirme these daies of Purim in their times appointed according as Mordecai the Iew and Ester the Queene had enioyned them and as they had decreed for themselues and for their seed the matters of the fastings and their cry 32. And the decree of Ester confirmed these matters of Purim and it was written in the booke Q. HItherto of a holy Fast what is a holy Feast A. A day of reioycing before the Lord for some singular benefit especially for some great deliuerance from some notable euill either vpon vs or hanging ouer our heads which ought to be the greater if vpon our humiliation by fasting and prayer God hath granted the same Q. What is the most conuenient time for a holy feast A. That time especially which is nearest vnto the mercy benefit receiued as we may perceiue by this storie where the Iewes that were in the countrey and in the prouinces did celebrate it the fourteenth day of the moneth Adar because they had ouerthrowne their aduersaries the thirteenth day before and the Iewes that were in Susis because they made not an end of the slaughter of their enemies before the fourteenth day was past they celebrated their feast the fifteenth Q. Wherefore is it most conuenient to take the time that is next the deliuerance especially A. Because we vse to be most strongly throughly 2. Chron. 20. 26. affected with the benefit wee receiue at that time that first it is bestowed vpon vs especially as hath bin said before when there is not onely a notable benefit befallen vnto vs but withall we are freed thereby from some notable euill that was vpon vs or neare vnto vs. Q. Wherein consists this holy feast A. Partly in certaine holy duties to God and man and partly in a more liberall vse of food apparell and other comforts of this life so far forth as they may further the said duties Deut. 14. 26. Nehem. 8. 10. Q. What is our duty vnto God in the day of the feast A. First to lift vp our voice in thanks-giuing to God Psa 116-1 4. 103. 1. c. not onely for that speciall benefit which is the occasion of the feast but for other his mercies which that benefit should bring to our remembrance Secondly by a diligent meditation of the present benefit 2. Cor. 1. 10. to confirme our faith and confidence in God that hee that hath so mightily and graciously deliuered vs will also in the same or the like dangers deliuer vs hereafter so farre as the same shall be good for vs. Q. What is the duties we should performe to men A. An exercise of speciall kindnesse and liberality Deut. 12. 17. 18. according to our power out of the feeling of the bountifull hand of God towards vs. Q. How must this be shewed A. By mutuall sending of gifts and presents one Reu. 11. 10. Neh. 8. 10. to another and portions to the poore and needy Q. How many kinds of a holy feast are there A. Two publike and priuate as of a holy fast CHAP. 43. Of the rule of Prayer where of the Lords Prayer in generall The speciall rule of prayer is the Lords praier which consists of A preface and the prayer it selfe which is A forme of petition of things concerning Gods glory which concern The glory it selfe Ch. 40. 44. The meanes Ch. 45. Our selues our neighbours Chap. 47. and of thankes-giuing Chapter 50. Mâ—r. chap. 6. vers 9. After this manner therefore pray ye Our Father which art in heauen hallowed be thy name Q. HItherto of the sorts of Prayer what principall rule are wee to follow for our direction in the matter and manner of our prayers Q. We are herein for helpe of our weaknesse to looke vnto the prayers of the holy men of God set downe in Scripture according as the estate wherein they were at the time of those prayers may best sort with the speciall cases and conditions that wee are in when wee pray But especially and aboue any other yea aboue all of them we are to looke vnto that most absolute prayer a Mat. 6. 9. Luk. 11. 2. which our Sauiour Christ hath taught vs in the Gospell Q. Doe you call that a prayer which of some is thought onely a for me to direct our prayers by A. It is both a prayer which we may and ought to vse and also a forme of prayer whereunto wee are to conforme and by which wee ought to square all our prayers by and therefore as Christ biddeth vs pray Mat. 6. 9. Luk. 11. 2. after this sort so in Luke hee biddeth vs say Our Father c. Q. May there not besides this prayer of the Lord be now vnder the Gospell a set forme of prayer in the Church A. Yes verily and it is conuenient it should bee so so that it be left to the liberty of the Church to alter it Q. Wherefore is it conuenient that there be a set forme of prayer A. First for testifying the consent of all true Churches in the things that concerne the worship and seruice of God which may appeare by such bookes Secondly for direction of the Ministers to keepe in their administration for substance like soundnesse in doctrine and prayer Thirdly to helpe the weaker and ruder sort of people especially and yet so as the set forme make not men sluggish in stirring vp the gift of prayer in themselues according to diuers occurrents it being incident to the children of God to haue some gift of prayer in some measure 〈◊〉 12. 10. Q. VVhat is the Lords prayer A. It is a prayer which the Lord Iesus Christ taught his Disciples which is an absolute prayer in it selfe and a prayer giuing a perfect direction to frame all other prayers by Q. VVhat are we to consider in this prayer A. Two things the preface and the parts of prayer Q. What gather you of this that there is a preface set before the prayer A. That Christian men are not to come rashly vnto Psal 10. 17. Eccles 5. 1. 2. prayer but with preparatioÌ„ for the Angel of the Lord standeth at the entrie to strike with hardnes and blindnesse c. those that come without preparation for if wee come not without preparation before an earthly Prince but bethinke vs of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of heauen and earth Q. How are we to prepare our selues A. Not onely by putting off our euill affections Exod. 3. 5. Psal 26. 6. 1. Tim. 2. 8. but euen our honest and otherwise in their due time necessarie cogitations as the cares and thoughts of our particular vocations as of house or family c. Q. VVhat is the Preface A. Our Father which art in heauen Q. VVhat is to be considered