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
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
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
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.
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
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.
of the Lord forbidding euen the touch of the fruit Q. Wherein else is she to be blamed A. For her manner of expressing the punishment which was threatned for the eating of the forbidden fruit for that where the Lord had most certainly pronounced that they should die if they ate of the fruit she speaketh doubtfully of it as if they should not certainely die saying lest ye die Q. What learne you from hence A. That albeit men are oft perswaded they sinne yet they are not so perswaded of the Iustice of God against it as they ought to be whereby a doore is opened to sinne which is to spoyle God of his Iustice as if hee were so all mercy as hee had forgotten to bee iust when hee is as well Iustice as Mercy as infinite in the Exod. 34. 7. Deut. 6. 16. one as in the other who notwithstanding the satisfaction made by the death of Christ correcteth sharply the sinnes of such as he will saue Q. What obserue you in the reply of the Serpent A. First his craft in applying himselfe to the woman for seeing her to be in doubt of the punishment he is bold to draw her on further and to assure her she shall not die Q. What learne you from thence A. That the Diuell proceedeth by degrees and wil not at the first moue a man to the grossest as in Idolatry he will moue vs first to be present after to kneele onely with the knee keeping his conscience to himselfe Numb 25. 2. lastly to the greatest worship In Whoredome first to looke then to dallie c. and therfore let vs resist 2. Sam. 11. 2. 4. euill in the beginning Q. What else note you out of this reply A. That he is a Cauiller or slanderer whereof hee Or Calumniator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name Diuell and therefore an interpretor of all things to the worst that it is no maruell though hee depraue the actions of good men seeing hee dealeth so with God surmising that God hath forbidden Iob. 1. 9. to eate of the fruit lest they should know as much as hee and therefore is he not without cause called the Reuel 12. 10. Accuser of Gods children Q. What more A. That knowing how desirous men are by nature especially they of best spirits of knowledge hee promiseth vnto them hopes of a great encrease therof Whereas wee ought to remember that which Moses saith that the secrets of the Lord are to himselfe and that Deut. 29. 29. the things he hath reuealed are to vs and to our children that our ignorance in such things is the best knowledge Reuel 2. 24. Q. Hauing heard of the outward causes of the Fall what were the causes that did rise from our first Parents themselues A. They were either outward things of the body or the inward affections of the mind moued by them Q. What are the outward things of the body A. They are the abuse of the tongue and of the eares whereof hath been spoken or of the eyes and of the taste which are here mentioned For in that it is said it was delectable to looke on the eyes are made an occasion and meanes of this sinne and in that it was said it was good to eate the taste also is made to bee an instrument of it and an inducement to it Q. How could Eua tell it was good to eate which neuer had tasted it A. She might collect so much by the beautiful colour or smell thereof for if we be able in this darknes we are fallen into to discerne commonly by the sight of the fruit whether it bee good and especially the Simplists in Physick by the colour and smell onely of the herbe to tell whether it bee hot or cold how much more were Adam and Eue who had the perfection of the knowledge of those things more then euer Salomon himselfe Q. What learne you from this hurt they receiued by these outward instruments of the body A. That which the Apostle warneth that wee beware Rom. 6. 13. that wee make not the parts of our bodies weapons of iniquitie for if without a circumspect vse of them they were instruments of euill before there was any corruption or inclination to sinne how much more dangerous will they bee now after the corruption vnlesse they be well looked vnto Q. What more particularly learne you out of them A. That as the tongue as it is a singular blessing of God whereby man excelleth all the creatures vpon the earth so the abuse of it is most dangerous because it setteth on fire the whole course of nature and is it Iam. 3 6. selfe set on fire of hell Q. What of outward senses A. That they are as it were windowes whereby sinne entred into the heart when there was no sinne and therefore will much more now the heart being corrupted Q. What learne you from thence A. First that we must shut them against all euill and vnlawfull vse of their obiects and open them to the vse of good things and make a couenant with them as Iob did with his eyes by a strong painfull resistance Iob 31. 1. of the euill that commeth by the abuse of them as it Matth. 5. 29. were cut them off and throw them away as our Sauiour giueth counsell Secondly that as the senses are more noble as the hearing and sight called the senses of learning so Psal 119. 37. Mark 4. 24. there should be a stronger watch set vpon them those being the senses that Adam and Euah were specially deceiued by Q. VVhat obserue you of that it is said Shee saw that it was desirable for knowledge A. That it was her errour which she hauing begun to sip of by communication with the Diuell did after drink a full draught of by beholding of the beautie of the fruit and receiuing the delicate taste thereof Q. VVhat learne you from thence A. First that we are apt and cunning by nature to heape vp reasons true or false to perswade vs to the following of our owne pleasures Secondly that the heart enclining to errour doth draw the senses to an vnlawfull vse of them and that the abuse of the senses Mark 7. 22. 23. doth strengthen the heart in errour Q. VVhat was the effect of all these outward and inward meanes A. The eating of the forbidden fruit which was the sinne that brought the fall Q. VVhat obserue you in that she gaue it also to Adam to eate A. The holy Ghost thereby by a speciall word of amplification also doth aggrauate the sinne against her Q. VVhat learne you from thence A. First the nature of sinners which is to draw others Prou. 4. â—6 to the condemnation they themselues are in as Satan Euah and Euah her husband euen those that are nearest them whose good we should procure Secondly that we should take heed of that the Apostle 1. Tim. 5. 22. warneth vs
by which it is euident that that which was done was vpon the Lords day Q. Is the Lords day only to be separated to Gods seruice A. No for of this nature also are a Leuit. 23. 27. Ioel 2. 12. holy Fasts obserued for the auoiding of some great euill present or eminent and holy b Zach. 8. 19. Hest 9. 17. 18. 19. Feasts for the thankfull remembrance of some speciall memorable mercies obtained Q. How is the Commandement set forth A. First in a short summe and after declared by parts Q. What is the short summe A. Remember the Sabbath day to keepe it holy Q. What is to be obserued in the word Remember A. That although all the Commandements are needfull diligently to be remembred yet this more specially Q. Why so A. First because this Commandement hath least light of nature to direct vs to the obseruation of it Secondly for that we are naturally most negligent in the obseruation of this suffering our selues to bee withdrawne by our worldly businesse from Gods seruice vpon the Lords day and therfore such a speciall warning is needfull to be added Q. What is it that wee should heere remember for the better sanctifying of the Sabbath A. That we so compasse all our businesse within the sixe working daies that our worldly affaires enter not or incroch into the possession of the Lords day not onely willingly but not so much as by any forgetfulnesse as when through want of foresight or fore-casting the payment of money due by obligation or any such businesses that might bee preuented shall fall out on that day Q. What are the parts of the Commandement A. They are two the first sheweth what works we are to decline vpon this day the other what duties we are to performe Q. What are the workes that we must decline and leaue vndone on the Lords day A. Not onely the works of sinne which we ought Mark 3. 4. Ezech. 23. 37. 38. Numb 15. 32. 33. Exod. 31. 13. 14. 34. 21. Neh. 13 15. c. Esay 58. 13. to leaue vndone euery day but also the workes of our ordinarie callings concerning this life and all bodily exercises and labours which vpon other daies are lawfull and necessarie to be done Q. Is it vnlawfull to do any bodily worke or worldly businesse on the Lords day A. Yea excepting those workes which belong to Luk. 13. 15. 16. common honesty and are necessarie for the preseruation of life health and goods which otherwise would be in great danger to perish if they were not saued on that day or those which are requisite for the performance of Gods seruice Q. Are we as strictly bound to forbeare all worldly labour vpon this day as the Iewes A. Yes verily so far as the Commandement reacheth and more then they because of the greater measure of Gods graces vpon vs aboue that which was vpon them Q. What doe you say to the making of a fire and dressing Exod. 35. 3. 16. 23. of meate vpon the Lords day for neither of these were lawfull to the Iewes A. Not to make a fire or dresse meate on the Sabbath were proper to the Pedagogie or manner of gouernment of the children vnder the Law as may appeare by this that there was no such thing commanded before the Law was giuen by Moses and therefore it followeth that this was Ceremoniall and not Morall Q. Why is there so particular a rehearsall of the Persons in this Commandement are forbidden to worke A. To take away all excuses from all persons for the Lord did see that such was the corruption of men that if they themselues did rest vpon this day from lalour they would thinke it sufficient not caring how they toyled out and wearied their seruants at home with continuall labour as many doe so that it were better to bee such mens oxen then their seruants so small care they haue of their soules Q. VVhat is the speciall vse of this rehearsall A. To teach vs that all sorts and degrees of persons are bound to yeeld a duty vnto God in sanctifying the Sabbath Q. Was not this ordained to this end that beasts might sometime rest and that seruants especially might haue some time for honest recreation without which they could not otherwise continue A. Some thinke so but there is little or no ground for such an opinion for the wearying and toyling out of seruants and beasts is against the sixth Commandement And worke is here forbidden that men might be the more free for the worship of God and therefore though seruants had neuer so much rest and recreation vpon other daies yet they ought to rest vpon this day in that regard Q. Why doth hee then make mention of the Rest of the Beasts in this Commandement A. Because Beasts cannot bee trauelled or vsed in any worke vpon that day vnlesse man be withdrawne from Gods seruice yea though the beast could labour without mans attendance yet his minde would some way or other be so carried away and distracted thereby that it would not bee so fit as it ought to bee for Gods seruice Q. But to whom specially is the charge of this Commandement directed A. To House-holders and Magistrates Q. What is the charge of the Hous-holder A. That not onely himselfe keepe the Lords day but his wife children and seruants as much as may be for as they serue him in the weeke so must hee see that they serue God on the Sabbath Q. What gather you of this A. That a Housholder should at least bee as carefull of the Lords busines as of his owne and if he will not keepe such a seruant as is not faithfull in his ordinarie worke much lesse should he keepe any that will not be carefull in the Lords worke how skilfull soeuer hee be in his owne Q. What is the Magistrates part A. To see that all within his gates keepe the Lords Neh. 13. 15. c. Iosh 24. 15. day euen strangers though Turkes and Infidels causing them to cease from labour and restraining them from all open and publike Idolatrie or false worship of God much more all his owne subiects whom hee ought to force to heare the word 2. Chron. 34. 33. Q. So much of the first part of the Commandement what workes wee are to decline the second part followeth What workes are to be done on the Lords day A. We must wholly a Amos 8. 5. Mal. 1. 13. and without wearisomnes exercise our selues in the holy seruice of God partly publikely in the Church which is the speciall worke and proper vse of the Sabbath and partly priuately out of the Church and in the family both before the publike exercises in the Church the better to performe them and after the more to profit by them Q. What must we doe in the Church A. Heare the word preached pray with the congregation Luk. 4. 16. Act. 13. 14. 15. 15. 22. 1. Cor. 16. 2.
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
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
the Counsellor Q. What is here generally to be obserued A. That whereas in the gouernment of a Kingdome Esay 9. 15. 2. Sam. 20. 16. Eccles 9. 16. counsell and wisedome are chiefe and preferred euen to strength we may assure our selues that in the Kingdome of Christ all things are done wisely nothing rashly Hence in the Reuelation of Iohn he is described thus To be in the middest of the golden Candlesticks clothed with agarment downe to the foot such as Counsellors vse to weare and that his head and haires are white as white wooll and as snow whereby is noted such a person as for grauity and great experience is fit to giue counsell Q. What is further to be gathered hence A. Matter of great comfort for vs that are the children of God in that our Sauiour Christ is our Counsellor who is able and willing to giue vs all sound aduice in whatsoeuer concerneth our good Q. What are we here further to learne A. That when we are in any perplexitie and know not which way to turne vs we seeke vnto our Sauiour Christ for aduice and direction who is giuen vs for a Counsellor Q. By what meanes may we come to him for aduice A. By humble Supplications and prayers made vnto him Q. How may we receiue aduice from him A. By the doctrine of God drawne out of his holy word and testimonies which therefore Dauid calleth Psal 119. 24. his Counsellors or the men of his Counsell Q. What followeth A. That hee is wonderfull in might and the strong God Q. What haue we here to learne A. First that as hee is wise to aduise and foresee things pertaining to the good of his Church so hee is of power to execute and effect all that hee aduiseth wisely Secondly that as there is in vs no aduice of our selues so there is in vs no found strength to keepe vs from any euill but that as hee giueth good aduice to his so doth he by his owne power performe and effect Phil. 2. 13. it And therefore although we be as the vine of all other trees the weakest or as the sheepe of all other beasts the simplest yet wee haue for our gardiner and for our sheepheard Christ Iesus the mightie strong God Thirdly that we should take heed how we depart from his obedience for he both can and will do what pleaseth him Q. What other property followeth A. Two other which are as it were the branches and effects of the former first that hee is the father of Eternities secondly the Prince of peace Q. Doth not this title The father of eternities argue a confusion of the Diuine persons A. In no case for it is a borrowed speech signifying that he is the author of eternitie Q. What doe you learne from hence A. That where other Kingdomes alter and come Dan. 2. to an end his is euerlasting Q. What doctrine is to be gathered from thence A. First that the Kingdome of our Sauiour Christ being perpetuall hee dasheth and crusheth in pieces all other Monarchies and Regiments how mighty soeuer that rise vp against him and his Kingdome and therefore that his Church and subiects generally and euery particular member need not feare any power whatsoeuer Secondly that whatsoeuer wee haue by nature or Esay 40. 6. 1. Pet. 1. 24. 25. industrie it is momentanie like vnto the grasse that fadeth away and whatsoeuer durable thing wee haue we haue it from Christ Q. VVhat is the second property arising out of the former A. That he is the Prince of peace that is the procurer cause and ground of peace that procureth peace for his subiects and causeth them to continue in quietnesse Q. Of what nature is this peace A. It is spirituall for first wee haue peace with Rom. 5. Ephes 2. 14. God secondly wee haue peace in our consciences thirdly there is peace betweene men which ariseth out of both the former Q. Where is this peace established A. Vpon the throne of Dauid that is in the Church of God Q. Are not we also in some measure partakers of this honour of his Kingly office A. Yes verily as well as of his Priests office For we Rom. 6. 12. Rom. 16. 20. Reuel 1. 6. are Kings to rule and subdue our stirring and rebellious affections and to tread Satan vnder our feet Q. What is the cause of all this A. The loue and zeale of God breaking through all lets either inward from our selues and our owne sinnes or outward from the enmitie of the diuell and world CHAP. 33. Of the excellency of Christs Kingdome in speciall It consisteth First in Wisedome Righteousnesse or Iustification parts Forgiuenesse of sinnes Imputation of righteousnesse Secondly in Sanctification parts Mortification Viuification Redemption 1. COR. 1. 30. But of him are ye in Christ Iesus who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption Q. VVHerein more specially doth the excellencie of Christs Kingdome consist A. In certaine speciall treasures brought vnto vs by his Propheticall and Priestly office and made effectuall vnto vs by his Kingly office Q. What are those treasures A. They are certaine speciall fruits mentioned by the Apostle 1. Cor. 1. 30. Q. What is the first he here nameth within vs A. That he is made vnto vs Wisedome Q. Is this necessarie to our saluation A. Yea for hauing absolutely lost all godly and sauing Prou. 30. 2. 3. wisedome wherein we were first created it is to be repaired againe ere we can be partakers of life eternall Q. VVhy haue we not wisedome enough of our owne by nature to bring vs to eternall life A. No verily for although wee haue wisedome naturally engrafted in vs to prouide in some measure for this present life and sufficient to bring vs to condemnation in the life to come yet wee haue not one graine of sauing wisedome to inable or direct vs so much as to make vs step one foot forward to life eternall Q. VVhere is this wisedome to be found 2. Tim. 3. 15. Psal 19. 7. A. In the Word of God Q. How come we to it A. By Christ for God dwelleth in Light which 1. Tim. 6. 16. John 1. 18. no man hath approched vnto only the Sonne which was in the bosome of his Father hee hath reuealed him Q. VVhat is the second fruit the Apostle nameth A. That Christ is made vnto vs Righteousnesse Q. VVhat is meant here by Righteousnesse A. Our Iustification before God whereby we are deliuered from the guilt and punishment of all sinne and are accounted righteous euen by the righteousnesse of our Sauiour Christ imputed vnto vs by meanes whereof we are restored to a better righteousnesse then that which we lost in Adam Q. This doctrine that a man should be made righteous by the righteousnesse of another is it not as absurd as if a man should bee said to be fed with the meate another eateth or to be warmed with
by reproch through such seeing godlesse persons would thereby take occasion to open their mouthes against the truth Q. How in regard of men A. That is of two sorts first in regard of other men for if such remaine in the Church and bee not banished other men would bee in danger to bee infected with those sinnes and not feare to offend whether the Apostle compareth a scandalous person to leauen for as a little leauen will sowre the whole batch so one wicked man will infect the whole Church Likewise the weake would thereby take occasion of falling away from the truth and others yet without would hereby be holden from comming into it Q. Which is the other regard A. It is in regard of the person excommunicated for the bringing of him to repentance as the Apostle saith of the incestuous person that he should bee cut off for the destruction of the flesh 1. For the subduing of his naturall corruption and for sauing the spirit that is The inward man and regenerate 1. Cor. 5. 5. 1. Tim. 1. 20. Q. Thus farre of medicinall Censures Which is the Censure of reuenge and punishment A. It is the most fearfull thunder-clap of Gods iudgement pronounced by the Church against one which after knowledge of the truth is a blasphemer of Gods word a railor a despiser a persecutor of Christ in his Church euen such a one as our Sauiour affirmeth to haue sinned against the holy Ghost Gal. 1. 8. 1. Cor. 14. 22. Gal. 5. 12. Q. What is this curse called A. Saint Paul sets it forth in these words Anathema 1. Cor. 16. 22. Maran atha that is cursed vntill the comming of our Lord or euerlastingly Q. Hitherto of the kinds of the Churches Censure what is their authority A. That is confirmed by our Sauiour Christ in this text when he saith Whatsoeuer ye binde on earth meaning according to his rule shall be bound in heauen and whatsoeuer ye loose on earth shall bee loosed in heauen and it is as much as if a Prince should giue authority to one of small reputation and say vnto him Execute Iustice and I will beare you out Q. VVhat is gathered hereof A. That all sorts and degrees of men are to subiect themselues to the iudgement of God in his Church Q. How is the authority of the Church further confirmed A. By that which our Sauiour Christ saith If two or three shall agree vpon any thing and shall aske it in my name it shall be granted how much more shall he ratifie that which the Church shall doe in this kind according to his owne will Q. VVhy is it said And shall aske it in my name A. To declare that by prayer to God in the name of our Sauiour Christ al the censures of the Church but especially Excommunication should bee vndertaken CHAP. 40. Of Prayer or Innocation In prayer is to bee considered The 1. Motiues 2. The parts Petition vnto which are annexed Confession Thankesgiuing The sorts 1. Priuate Publike 2. Ordinarie Extraordinarie wherunto are sometimes adioyned Fasting Chap. 41. Feasting Ch. 42. The rule of prayer Chapter 43. ROM chap. 10. vers 14. How then shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher Q. HItherto of the things which God giueth to vs what are those which we giue to God A. Prayers and Vowes Q. What is Prayer or Inuocation A. It is a calling vpon God alone in the name of Mat. 6. 9. Rom. 10. 14. Psal 50. 15. Act 9. 14. Coloss 3. 17. Christ by the titles where with in the Scripture he is set forth vnto vs as well thereby to doe seruice and homage vnto the Lord as to obtaine all necessary graces Q. What are we generally to consider in Prayer A. First to whom wee are to pray secondly for whom thirdly by what strength and power fourthly by what motiues Q. Vnto whom are we to pray A. Vnto God alone Esa 42. 8. 49. 11. Rom. 10. 14. Q. Why are we to pray to God alone A. First because he onely a Act. 1. 24. Psal 7. 10. 33. 3. 44. 21. knowes our hearts and desires and what we want and what is good for vs. Secondly Prayer is a principall b Deut. 6. 11. Mat. 4. 10. Psal 50. 15. Mat. 6. 9. part of Gods worship and therefore not to be giuen vnto any but God Thirdly he is not onely Almighty and able to giue vs what we aske but most mercifull and gracious and therefore most readie to grant our requests Esa 63. 16. Fourthly because we ought to c Rom. 10. 14. pray only to those in whom we are to beleeue and we are to beleeue only in God Fifthly wee haue neither precept nor example of any Saint that called vpon and prayed to any but vnto God Sixthly the Lords Prayer which is a perfect direction for all prayers directs vs only vnto God Mat. 6. 9. Q. What followeth here-vpon A. That the communicating of this honour with Saints and Angels is detestable and abominable Q. For whom are we to pray A. For our selues and others euen all a 1. Tim. 2. 1. 2. sorts and degrees of men Magistrates b Ephes 6. 19. Coloss 4. 3. Ministers yea c Mat. 5. 44. our very enemies Q. Are no sort of men excepted A. None but those which haue committed the 1. Ioh. 5. 16. vnpardonable sinne against the holy Ghost Q. By what power and strength doe we pray A. Not by the power and strength of our owne naturall gifts if our prayers bee good and acceptable Psal 109. 7. 51. 15. Phil. 4. 6. Iud. 20. vnto God but by the power and motion of the spirit of God sanctifying our hearts and drawing from them this holy seruice Q. What motiues haue wee to stirre vs to this dutie of Prayer A. First God hath a Mat. 7. 7. 1. Thes 5. 7. commanded this seruice and that it should be performed b Mat. 7. 7. Luk. 11. 13. Psal 34. 16. 140. 18. continually that is daily at set times without intermission Secondly he hath appointed prayer as a meanes vnto which he hath tied the procuring and obtaining of those graces which he intendeth to bestow vpon vs so that it is as a key to open therewith the store-houses of all Gods treasures and as it were the onely hooke whereby wee reach all the blessings of God which otherwise would be out of our reach So that as the couetousnesse of Popish Priests gaue occasion of a reprochfull prouerbe No pennie no prayer the truth of God on the contrary side doth teach vs No prayer no pennie Thirdly without prayer the vse and enioying of all things we haue is vnlawfull For as when we take any 1. Tim. 4. 5. thing that is our neighbors without asking him leaue we are theeues and vsurpers so
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