A TREATISE OF CHRISTIAN RELIGION. OR, THE WHOLE BODY AND substance of Divinity. By T. C. Thomas Orwin printer's device BY WISDOM PEACE BY PEACE PLENTY AT LONDON, Imprinted by FELIX KYNGSTON, for THOMAS man.. 1616. TO THE CHRISTIAN READER. MAny have been sorry (good Reader) to see some writings of this learned and godly Author come forth in public, since his death, with so many defects and maims. To give an instance hereof, there is an exposition of the Epistle to the Colossians, published under his name; wherein he hath had very much wrong done to him: it being nothing else but a bundle of raw and imperfect notes, taken by some unlearned hearer, never perused (or so much as seen) by the Author himself. Wherein there is scant any good coherence of matter to be found, or any perfect periods and sentences handsomely knit together, or suitably depending one upon another. This Treatise of Religion, now reprinted, was the first; whereof of there was much expectation and desire; as of that which would be of more general use to all sorts of people: in which respect the Author himself was known to make more account of it, and would (if God had prolonged his days to have perfected the same according to his own wishes) have given fuller satisfaction to his judicious and impartial Reader. His purpose was, to set down in most plain and familiar manner, all the necessary points of positive Divinity, whereunto God (in a gracious measure) hath enabled him; as may appear even by the first impression, though it were published with many wants and imperfections. What pains and faithfulness hath been used in this second edition, for the supply of defects, and amendment of the faults of the former, will appear to them that shall take time and pains to compare them together. His help was principally used herein, who was well acquainted with the Author and his purpose; and who hath done no more herein in effect, than what he had help in, either from the Authors own little Catechism, or from some directions in the best and last copy that he left behind him, or which the necessity of the method which he propounded did require. The first edition (as appears) wanted a beginning; by means whereof the whole work was as the trunk of a body without the head; the reason whereof was the transposing of the doctrine of the Scripture, (wherewith he first began the Treatise) into a more fit place; this as near as can be, according to the Author's mind and special direction, is supplied in the first Chapter: the like transposition of other particulars, not well understood by his servant that copied forth the book, afterwards was a cause of the multitude of other errors also, which we hope are now sufficiently amended, all particulars being brought to their proper places. Only there is in the exposition of the last petition of the Lords Prayer, a large discourse of God's government concerning sin; which were to be wished had been brought back to the tenth Chapter, which is the first and fittest place for that argument to be handled in: and also whether by the Printers negligence, or his that writ the copy, there is one whole question and answer which belongs to the latter end of the seventeenth Chapter, placed out of order, and set in the beginning of the eighteenth Chapter. There are also (to my grief) many other verbal faults which the Printer and the transcriber must divide between them, which though they may be easily discerned by the judicious and advised Reader, yet may make others to stumble; and therefore I earnestly pray thee good Reader (which thou easily mayest do) that thou wouldst amend them in the first place, according to the direction following. Further thou art to be entreated that hereafter thou esteem nothing to be his, but what shall be published or approved by them, to whom by his last will and Testament he committed the perusal and examination of his writings. Farewell. W. B. THE CONTENTS OF THE SEVERAL CHAPTERS. Ch. 1. Of Christian Religion, and the parts thereof. pag. 1. 2. Of the Essence of God. 3. 3. Of the Attributes and properties of God. 6. 4. Of the Trinity. 15. 5. Of the kingdom of God, especially his Decree. 18. 6. Of the execution of God's Decree; where of the creation in general, and special. 22. 7. Of the creation of man. 31. 8. Of God's government in general. 38. 9 Of his special government, and of the fall of man. 42. 10. Of Original and actual sin, and the guilt thereof. 63. 11. Of the punishment of sin. 70. 12. Of the word of God. 73. 13. Of the parts of God's word, and of the Covenant of Works in general. 80. 14. Of the Covenant of works in special. 85. 15. Of the first Commandment. 91. 16. Of the second Commandment. 95. 17. Of the third Commandment. 103. 18. Of the fourth Commandment. 107. 19 Of the second table in general. 120. 20. Of the fifth Commandment. 122. 21. Of the sixth Commandment. 133. 22. Of the seventh Commandment. 140. 23. Of the eighth Commandment. 147. 24. Of the ninth Commandment. 153. 25. Of the tenth Commandment. 157. 26. Of the sum of the Law. 162. 27. Of the Covenant of grace. 166. 28. Of Christ's person. 169. 29. Of the office of Christ. 174. 30. Of his Prophetical office. 179. 31. Of his Priestly office. 182. 32. Of his Kingly office. 187. 33. Of the excellency of his Kingly office in special. 192. 34. Of the parts of Christ's Kingdom. 200. 35. Of the special working of God's spirit in the Church by the word. 205. 36. Of the Sacraments in general. 211. 37. Of Baptism. 218. 38. Of the Lord's Supper. 225. 39 Of Ecclesiastical discipline. 233. 40. Of Prayer or Invocation. 241. 41. Of fasting. 247. 42. Of feasting. 251. 43. Of the rule of Prayer, and of the Lords prayer in general. 255. 44. Of the first Petition. 261. 45. Of the second Petition. 263. 46. Of the third Petition. 267. 47. Of the fourth Petition. 270. 48. Of the fifth Petition. 274. 49. Of the last Petition. 280. 50. Of thanksgiving, the second part of the second prayer. 289. 51. Of Vows. 292. 52. Of the Church Militant. 296. 53. Of the day of judgement in general. 308. 54. Of the day of judgement in special, and of Antichrist. 311. 55. Of the nearer signs before the day of judgement. 327. 56. Of the judgement itself. 341. Of the sentence of the judge. 349. 57 Of the execution of God's judgement. 354. A TREATISE OF CHRISTIAN RELIGION. CHAP. 1. Of Christian Religion in general, and the parts thereof. Christian Religion treateth of the Nature of God, & therein of the Unity of the Godhead; Where Of his Essence, Chap. 2. Of his Attributes, Chap. 3. Trinity of Persons, Chap. 4. Kingdom of God, Chap. 5. JOH. Chap. 17. vers. 1. 2. 3. 1. These words spoke jesus, and lift up his eyes to heaven, and said, Father, the hour is come, glorify thy Son, that thy Son also may glorify thee. 2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 3. And this is life eternal, that they might know: thee the only true God, and jesus Christ whom thou hast sent. Q. WHat principal matter do you learn out of this Scripture? Answ. I learn, what is the chiefest, & most necessary knowledge. Q. What knowledge is that? A. The Christian Religion, here called the Knowledge of God, and in the Schools commonly called Theology, or Divinity. Q. What is the Christian Religion? A. A holy doctrine concerning God, revealed and taught by Christ, showing the principal means to glorify God, and thereby to come to life everlasting, and true Blessedness. Q. What are the parts of this doctrine concerning God? A. They are two: the first treateth of the Nature of God, the other of his Kingdom. Q. What is the Nature of God? A. An absoluteness of perfection, infinitely excelling all other things. Consisting in unity of Essence, and Trinity of Persons. Q. Is there then but one God? A. No verily, but one only true God. As sufficiently Exod. 20. 2. Deut. 5. 4. Psal. 18. 32. 1. Cor. 8. 4. 5. appeareth by the third verse of this Scripture. This is life eternal, that they might know thee the only true God. And whereas this title is given to more than to one, it is either abusively, to Idols or false gods, which are no gods; or tropically, and by a grace of speech, to Magistrates, who are the special deputies, and Lieutenants of God here upon earth. Q. What are we more specially to consider concerning the Nature of this one only true God? A. His Essence, and Attributes. CHAP. 2. Of the Essence of God. Herein consider his Name Primitive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM. Derivative, JAH. JEHOVAH. Special Essence expressed by that name. EXOD. Chap. 3. vers. 13. 14. 15. 13. And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you: and they shall say to me, what is his Name? what shall I say unto them? 14. And God said unto Moses, I AM THAT I AM, and he said, thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 15. And God said more over unto Moses. Thus shalt thou say unto the children of Israel. The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of jacob hath sent me unto you: this is my Name for ever, and this is my memorial unto all generations. Q. WHat learn you out of this Scripture principally? A. I learn in the first place two general duties, which are to be observed in the question of Moses, vers. 13. One, that we be careful to be instructed in all things concerning our calling, thereby to be able to answer all doubts that may be moved: the other, that being desirous to learn any thing concerning God, we inquire it of God himself: And because now he useth not to speak, but in the Scriptures, 2. Cor. 5. 20. Hos. 12. 10. and by his Ministers, interpreters of the Scriptures; we must have our recourse unto them. Q. What learn you else? A. I learn more specially, what the proper name of God is. Q. What is that? A. I am that I am, or (as the Hebrew soundeth) I will be that I will be; saving that the Hebrews use the future time for the present, as that which noteth a continuance. Q. What is meant by these words? A. Hereby is set forth the manner of the Being and Essence of God, far otherwise then is usual in the proper names of men; which declare either nothing, or very little of their nature and being. Q. Is there nothing of God to be known, besides that which is signified by this Name? A. Nothing, as touching the special manner of his Being, falling under our weak and shallow capacity. Q. What Names of God in the Scripture are derived from these words? A. Two: the name jehovah, and the name jah; both which being drawn from the description of God, do set forth the manner of his Essence and Being. Q. Can you from hence define, what God is? A. He must have the Art and Logic of God himself, that can give a perfect definition of God; but he may in such sort be described, as he may be discerned from all false gods, and all creatures whatsoever. Q. What is that description? A. God is a Spirit, which hath his being of himself. Q. What mean you by that addition, of himself? A. It hath a secret opposition to all creatures, which hath a being, but not of themselves: whereas God alone is he, in whom we live, and move, and Act. 17. 28. have our being: which proveth, that he alone hath his Being of himself; and therefore all other things have no being in comparison: whence the Prophet saith, that all nations before him are nothing, Esa. 40. 17. yea, to him less than nothing: and if men be nothing (for whom the whole world was made) how much more are all other creatures in heaven and earth nothing before him, and to him less than nothing? Hitherto of the Essence of God, it followeth to treat of his Properties and Attributes. CHAP. 3. Of the Attributes and Properties of God. The Properties or Attributes of God, are either First, and they Principal, as Simpleness. Infiniteness, in Quantity, as Immensity, etc. Quality, as Time. Secondary, Life. Knowledge. Will. Power. Goodness. justice. graciousness. love. Mercy. Holiness. Arising from the first Perfection. Happiness. PSAL. 145. 1. I will extol thee, my God, O King: and I will bless thy Name for ever and ever. 2. Every day will I bless thee: and I will praise thy Name for ever and ever. 3. Great is the Lord, and greatly to be praised: and his greatness is unsearchable. 4. One generation shall praise thy works to another, and shall declare thy mighty acts. 5. I will speak of the glorious honour of thy majesty: and of thy wondrous works. 6. And men shall speak of the might of thy terrible acts: and I will declare thy greatness. 7. They shall abundantly utter the memory of thy great goodness: and shall sing of thy righteousness. 8. The Lord is gracious, and full of compassion: slow to anger, and of great mercy. 9 The Lord is good to all: and his tender mercies are over all his works. 10. All thy works shall praise thee, O Lord: and thy Saints shall bless thee. 11. They shall speak of the glory of thy kingdom: and talk of thy power. 12. To make known to the sons of men his mighty acts: and the glorious Majesty of his kingdom. 13. Thy kingdom is an everlasting kingdom: and thy dominion endureth throughout all generations. 14. The Lord upholdeth all that fall: and raiseth up all those that be bowed down. 15. The eyes of all wait upon thee: and thou givest them their meat in due season. 16, Thou openest thine hand: and satisfiest the desire of every living thing. 17. The Lord is righteous in all his ways: and holy in all his works. 18. The Lord is nigh unto all them, that call upon him: to all that call upon him in truth. 19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. 20. The Lord preserveth all them that love him: but all the wicked will he destroy. 21. My mouth shall speak the praise of the Lord: and let all flesh bless his holy name for ever and ever. Q. WHat doth the Prophet here mean by thy Name? A. In that the name of God is distinguished from God himself in this verse, the Prophet thereby setteth forth the things, whereby God doth manifest himself to others, amongst which, the chief and principal are his Attributes. Q. What are the Attributes of God? A. They are essential faculties of God, according to the divers manner of his working, which are uncommunicable with the creatures, notwithstanding that there are some shadows and glimpses of them in Men and Angels. Q. How may they be considered? A. Either in themselves as they are essential; or in their works or effects, which are all perfect. Q. How many sorts of Attributes are there? A. Two, either first, or such as arise from the first: Again the first, are either principal or secondary. Q. What are the principal Attributes in God? A. Simpleness and Infiniteness, which are not joh. 4. 24. only incommunicable themselves, but which make all the other Attributes of God incommunicable. Q. What is Simpleness or singleness in God? A. It is an Attribute of God, whereby is noted, Exod. 33. 19 20. that every thing that is in God, is God himself. And therefore he is uncompounded, without parts, invisible, impassable, all essence: whence it is, that he is not only called holy, but holiness; not only just, but justice, etc. Q. What learn you thereby? A. That he is in no sort mutable, or changeable, Jam. 1. 17. but in all things ever one and the same, without any alterarion, or shadow of change. Q. Is not God in divers places of Scripture said to repent? A. Yea. But this is spoken of God only tropically Gen. 6. 6. and improperly, because upon the change and alteration that is in men, he useth often to change his work, and therein seemeth to do as man doth, when he repenteth; whereas (in truth) he therein never doth any thing, but what he hath determined so to do from all eternity. Q. What do you say of his Infiniteness? A. It is either in quantity and greatness, or in time and eternity. Q. What is his infiniteness in quantity and greatness? A. It is an Attribute in God, whereby is noted, Psal. 139. 7. job 11. 7. Esay 66. 1. 1. King. 8. 27. Esay 40. 12. that he containeth all things, and is contained of nothing that either is or may be imagined. And therefore that he is every where, and in all places present; it being not possible that he, that is infinite in greatness, should be circumscribed or bound within the limits of any finite place. Q. What learn you from hence? A. That seeing God is every where present, that therefore in the whole course of our lives we should walk as in his presence, and fear to do any thing that may offend him: for if it be a sign of contempt unto man to do that before his face, that you know will displease him; it must needs argue a high contempt of the great Majesty of God, to dare to do any thing that he is displeased withal; especially when we can do nothing in secret that can be hidden from him: yea, whatsoever we do, it is done in his face and presence, he looking upon us. Q. What is his Infiniteness in time or eternity? A. It is an Attribute in God, whereby is noted, Revel. 1. 8. 11. Esay 44. 6. Psal. 90. 2. 1. Tim. 1. 17. that he is the first and the last, without beginning, and without end. Q. What learn you hereby? A. We are strengthened hereby in the truth, not only of the immortality of our souls, but also of the immortality of our bodies after the resurrection; considering that he being everlasting, can give continual Being to such of his creatures as he pleaseth. Q. What are the other Attributes of God, which you called secondary? A. They are chief ten; Life, Knowledge, Will, Power, Goodness, justice, graciousness, Love, Mercy, Holiness. Q. What is the Life of God? A. It is an Attribute of God, whereby is noted, Psal. 36. 9 joh. 5. 26. that he liveth of himself. Whence, 1. Tim. 6. 16. it is said, that he only hath immortality, and therefore cannot die. Q. What learn you hence? A. That the lives and deaths of all other things depend upon his good pleasure. Q. What is the Knowledge of God? A. It is an Attribute of God, whereby is noted, that he perfectly knoweth himself; and of, and by himself, all things which are, and which are not. Q. In what manner doth God know all things? A. Not successively, or by discourse, collecting one thing from another, but in one simple and eternal act, knowing and comprehending all things; and therefore neither foreknowledge, nor remembrance are properly in God, all things both past and to come, being present before him. Q. What learn you from hence? A. That he is infinite in wisdom and understanding; and therefore whatsoever he doth, must needs be done most wisely, and no vain act can proceed from him. Q. Is not the knowledge or foreknowledge of God the cause, why all other things are? A. No: but his will. Q. What is the Will of God? A. It is an Attribute of God, whereby is noted, Psal. 139. 11. Heb. 4. 13. john 21. 17. 1. Tim. 6. 16. that of himself most freely he approveth, or disapproveth whatsoever he knoweth. Q. What learn you hereby? A. First, that nothing cometh to pass by mere hap or chance, but as God in his eternal knowledge and just will, hath decreed before should come to pass. Secondly, that whatsoever cometh to pass, though we know no other causes thereof, yet we are to acknowledge the same to be always from God; and though it be never so contrary to our wills, yet we should bear it patiently, and therein submit our wills to the good will and pleasure of God. Q. What is the Power of God? A. It is an Attribute of God, whereby is noted, job. 42. 2. Luk. 1. 37. that he is able to do whatsoever is honourable for him to do: whereby are excluded contradictions, and whatsoever things else are dishonourable, as being not things of power, but of weakness. Q. What instructions do you learn from the power of God? A. First, that we should not despair of the things that God doth promise, either in respect of our own weakness, or in respect of the apparent weakness of the things, that God hath sanctified for our good. Secondly, it serveth both for a spur to do well, considering that God is able to save: and a bridle to restrain from evil, seeing he hath power to destroy. Q. What is God's Goodness? A. It is an Attribute of God, whereby is noted, Mark. 10. 18. jam. 1. 17. that he is infinitely good, in, and of himself; and consequently that he is the Chiefest Good. Q. Is nothing then good but God? A. Nothing of itself; howbeit all creatures have their being, and many good things, (which are not of themselves), but from God. Q. What learn you hereby? A. That he is the fountain from which all goodness doth stream; and that whatsoever he doth is good, yea perfectly good, whatsoever men judge of it: yea, that by this goodness of his he useth all things well: and seeing God is good to us, we ought to be good one towards another. Q. What is his justice? A. It is an Attribute, whereby is noted, that God Psal. 119. 137. & 145. 17. is just in himself, and of himself, and exerciseth justice towards all creatures. Q. What is the rule of this justice? A. His will: for because he willeth it, therefore Ephes. 1. 11. Psal. 115. 3. Matth. 20. 15. it is just, not because it is just, therefore he willeth it: and these things may be applied to other the properties of God. Q. What learn you from hence? A. Not to call into question, or to murmur and repine at, or to refuse to do any thing that he willeth, seeing that cannot but be most just & equal, which proceedeth from his will, how hard & unreasonable soever it may seem to our natural disposition. Q. What is the graciousness of God? A. It is an Attribute, whereby he is of himself Exod. 34. 6. joel 2. 13. most gracious and amiable. Q. Is he only Gracious? A. Only, in and of himself: for whatsoever else is gracious and amiable, it is so from him. Q. What learn you from this? A. That we ought to love and reverence God above all. For seeing gracious and amiable men do win love and reverence from others, in whose eyes they appear gracious and amiable: who is able more to win this at our hands then God, who is the fountain of all graciousness and amiableness? Q. What is his Love? A. It is an Attribute of God, whereby is noted, that he loveth himself above all, & others for himself. Q. What learn you from hence? A. That we should love him dearly, and all other things for him. Q. Seeing his Mercy followeth of his Love, what is his Mercy? A. It is an Attribute of God, whereby he is ready judg. 2. 18. & 10. 16. merely of himself to help them that be in misery. Q. What learn you from hence? A. In all our miseries and distresses, to seek unto him, who is infinite in Mercy and Compassion, and able to help us, and therefore will assuredly do it. Q. What is his Holiness? A. It is an Attribute, generally noting the Virtues Exod. 15. 11. Psal. 145. 17. of God, as his Truth, justice, Mercy, etc. Q. What learn you from hence? A. First, that as every one cometh nearer unto him in holiness, so they are best liked and loved of him; and consequently it should breed a love in our hearts, of holiness, and hatred of the contrary. Secondly, that this aught to kill in us all evil thoughts and opinions concerning God, which rise in our hearts, seeing that in him that is Holiness itself, there can be no iniquity. Q. You have showed me the first Attributes of God: now tell me what Attributes arise from thence? A. Two: Perfection, and Happiness. Q. What is Perfection? A. Perfection is an Attribute of God, whereby whatsoever is in God, is perfect. Q. What learn you from hence? A. That he is to seek his own glory, and not the glory of any, in all that he willeth or willeth not, Prou. 16. 4. Rom. 11. 36. doth, or leaveth undone: whence they are confuted, who think that God is moved to will or nill things in respect of the creatures: as men, who seeing a miserable man, are moved to pity; whereas God, of himself, and in himself, is moved to save It is to be understood of reprobation, not of condemnation. or reject, to receive some, and to cast away others. Whence also is to be noted, that all which he doth is perfect, howsoever he deal with us. Q. Hitherto of the Perfection of God: what of his Felicity? A. It is the Attribute of God, whereby he hath all fullness of delight and contentment in himself, and needeth nothing out of himself to make him blessed and happy. Q. What learn you hence? A. To expect and look for happiness, only in our union with him, and fruition of him, and not in any thing else whatsoever. CHAP. 4. Of the Trinity. The Trinity is the Father. Son. Holy Ghost. 1. JOH. 5. vers. 7. For there are three, that bear witness in heaven, 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 Trinity of the Persons, subsisting in the unity of the Godhead: which is a mystery in itself most incomprehensible. Q. What is a Person? A. It is a distinct subsistence, having the whole john 11. 22. & 14. 16. Godhead in it. Q. How is it distinguished? A. Into the Father, and of the Father. john 14. 9 Coloss. 2. 3. 9 Q. What is the Father? A. He is the first Person in the Trinity, who hath john 20. 17. by communication of his Essence, eternally begotten his only beloved Son, of himself. Q. What is of the Father? A. The Son, and Holy Ghost. Q. What is the Son? A. The Person begotten by the Father, who is also called the Word. John 1. 1. Q. Why is the Son and second person called the Word? A. First, because he is so often spoken of, and promised in the Scriptures, and is (in a manner) the whole subject of the Scriptures. Secondly, because as man doth make known his will to man by word, so doth God make known his will to man, only in and by his Son. Q. What is the holy Ghost? A. The Person proceeding from the Father and the Son. Q. Why is the third person called the holy Spirit, more than the Father and the Son, 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 Son, that is to say, proceedeth from them both. Q. Why is he called Holy, rather than the Father and the Son? A. Because he sanctifieth, and maketh holy the children of God. Q. Why? doth not the Father and the Son sanctify also? A. Yea verily: but they do it by him mediately, and he from them immediately; and therefore he hath the title of Holy, peculiarly attributed unto him; otherwise the Father and the Son are equally holy with him, and not one more holy than another. Q. Not to stand upon the old Testament: what testimonies are there for the proof of the Godhead of these three persons, out of the New, jointly: A. Where the Father from heaven witnesseth of Matth. 28. 19 the Son, the holy Ghost appearing in the likeness of a Dove. And in that we are to be baptised into the name of the Father, the Son, and the holy Ghost. Also where we are required to pray to the Father to send the holy Ghost: and this testimony we have in hand. Q. Having showed the proofs of their Godhead jointly; let us also hear the proofs of every one of them apart. What therefore are the proofs, that the Father is God? A. We are a Matth. 6. 6. 9 & 11. 25. 27. directed to pray to him, and he is said to reveal mysteries, and to b Mat. 5. 45. make his sun to shine on the evil, and on the good. The Apostle saith; c Rom. 1. 7. Grace and peace from God the Father: and Christ himself saith; d john 17. 3. This is life everlasting, to know thee to be the only true God, and jesus Christ whom thou hast sent. Q. What proofs are there that the Son is God? A. That he is called jehovah, and that the essential Esay 25. 9 Zach. 2. 10. 11. Prou. 8. 22. john 1. 1. Heb. 1. 10. properties, works and actions of God, are given to him. Q. How prove 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 given to him also, as to the Father and the Son. 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 learn you from this, that the Apostle saith, That they are three? A. That the word Trinity, although it be not expressly set down in the word, yet hath it a sufficient ground from thence. Q. What learn you from this, that they are said to be three Witnesses? A. A Great assurance of the truth of all things, that God speaketh, whether they be promises or threats; seeing all is confirmed by three witnesses, against whom no exception lieth. Q. What do they witness? A. That God hath given eternal life unto us, and that this life is in that his Son. And thus much of the first part of Divinity, which is of the Nature of God. It followeth to speak of his kingdom, which is the second Part. CHAP. 5. Of the Kingdom of God, and specially of his Decree. The Kingdom 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 reigneth, let the people tremble: he sitteth between the Cherubims, let the earth be moved. 2. The Lord is great in Zion, and he is high above all the people. 3. Let them praise thy great and terrible Name: for it is holy. 4. The King's strength also loveth judgement, thou dost establish equity: thou executest judgement and righteousness in jacob. Q. WHat learn you from these words, the Lord reigneth? A. That God alone hath, and exerciseth sovereign and absolute empire over all, and that he admitteth no fellow-governour with him. Q. What is the Kingdom of God? A. It is an eternal kingdom, 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 counsel of his own will. Q. Wherewith doth he reign and rule? A. Principally by his own powerful Spirit, which none can resist. Q. What end doth he propound unto himself in his Kingdom? A. His own glory. Q. What is that, about which his Kingdom is occupied? A. All things visible and invisible. Q. When shall it end? A. Never: either in this world, or in the world to Psal. 145. 13. come. Q. What manner of Kingdom is it? A. A righteous Kingdom. Q. What instruction learn you from this, that God Psal. 45. 7. & 97. 2. reigneth, 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 save and to destroy. For if men tremble under the regiment and kingly rule of men, how much more ought we to tremble under the powerful Kingdom of God, who hath more power over the greatest monarchs, than they have over their basest subjects? Q. This trembling doth it stand only in fear? A. No: but in Reverence also, that that which we Psal. 2. comprehend not in this kingdom with our reason, we reverence and adore. Q. What learn you thereby further? A. That we subject ourselves to his Kingdom erected amongst us; that we presume to know nothing concerning the same, but that he teacheth us; to will nothing but what he commandeth, or alloweth; to love, hate, fear, and affect nothing but as he requireth. Q. What other fruits are there of his Kingdom? A. That he ought to be magnified, because he is great, and fearful, and yet holy, and holiness itself: vers. 3. Q. What comfort learn you from this, that God reigneth? A. First, that when we are wronged and oppressed by tyranny of men, we may have our recourse to the just and righteous judgement of God, which is the Ecclesiast. 5. 7. & 3. 16. 17. righteous judge of the world: and that it is not in the power of any tyrant to keep us from him. Secondly, that although all the world roar and Psal. 93. 10. 11. & 97. 1. fret, yet we should not fear, because the Lord is greater, and more powerful than they all. Q. What learn you of that, the Prophet saith, He is high above all people? A. That which himself teacheth, vers. 5. that we extol him with praises. Psal. 145. 12. Q. What are the parts of his Kingdom? A. Two: 1. His decree.— 2. The execution of his decree. ver. 4. Q. What is God's decree? A. It is an action of his most perfect will, whereby Ephes. 1. 11. (from all eternity) he hath freely determined of all things that ever have 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 subject it to our shallow and base Rom. 11. 33. 34. capacity, to measure it by our reason, considering that the will of God, (from whence the Decree cometh) is unsearchable. Q. What gather you from that fourth verse? A. That he hath not only decreed the things Act. 27. 20. 21. 22. 23. 24. 25. 26. 27. 31. 32. 34. 44. themselves, but also their circumstances of place and time: so that they shall not come to pass in any other place or time than he hath ordained: and then, and there they shall come to pass 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 evil of men, or Angels, which is called Predestination. Q. What is Predestination? A. It is the Decree of God, touching the everlasting state of men and Angels; especially of men. Q. What are the parts of Predestination? A. Two: Election, and Reprobation. Q. What is God's Election of them? A. It is his Predestination of certain men and Angels Ephes. 1. 4. 5. 1. Thess▪ 5. 9 to everlasting life, to the praise of his glorious grace. Q. What is Reprobation? A. It is his Predestination of certain men and Angels 2. Pet. 2. 8. Jude 4. to destruction, to the praise of his glorious justice: Rom. 9 22. Q. What is the cause why these are chosen, and these refused? A. The mere will and pleasure of God. Rom 9 18.— 21. 22. CHAP. 6. Of the Execution of God's Decree; where, of the Creation in general, and special. The Execution of the Decree is, the Creation of things Spiritual, Angels. Men. Corporal, whole mass, or Chaos. furniture, Bodies Simple. Compound without sense Earthly. heavenvly. with sense, Brutish. Reasonable. man.. Chap. 7. Government, Chap. 8. GENES. Chap. 1. vers. 1. 2. 3. etc. to the 26. 1. In the beginning God created the heaven, and the earth. 2. And the earth was without form, and void; and darkness was upon the face of the deep: and the Spirit of God moved upon 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 divided the light from the darkness. 5. And God called the light, Day; and the darkness he called Night: and the evening, and the morning were the first day. 6. And God said, Let there be a firmament in the midst of the waters: and let it divide the waters from the waters. 7. And God made the firmament; and divided the waters, which were under the firmament, from the waters which were above the firmament: and it was so. 8. And God called the firmament, Heaven: and the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: 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 grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 12. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 13. And the evening and the morning were the third day. 14. And God said, Let there be lights in the firmament of the heaven, to divide the day from the night: and let them be for signs, and for seasons, and for days and years. 15. And let them be for lights in the firmament of the heaven, to give light upon 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: he made the stars also. 17. And God set them in the firmament of the heaven, to give light upon the earth: 18. And to rule over the day, and over the night, and to divide the light from the darkness: and God saw that it was good. 19 And the evening and the morning were the fourth day. 20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and foul that may fly above the earth in the open firmament of heaven. 21. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged foul after his kind: and God saw that it was good. 22. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the Seas, and let the foul multiply in the earth. 23. And the evening and the morning were the fifth day. 24. And God said, Let the earth bring forth the living creature after his kind, cattle, 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 cattle after their kind, and every thing that creepeth upon the earth, after his kind: 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 Government thereof. Q. What 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. What are the general things considered in all this matter of the Creation? A. First, the Creator of all these things, which is God the Father, the Son, and the holy Ghost. Secondly, his omnipotency, that he made all by his word, that is, by his only 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 days. Q. Why did he make them in six days, which could have perfected all in a moment? A. First, that we might thereby more easily conceive, that the world was not made confusedly, or by chance, but orderly, and by counsel. Secondly, that all men from the beginning of the world, to the end thereof, might have, in God himself, an example of labouring in their vocations, six days in this life, and resting the seventh. Q. How many sorts of creatures are there? A. Two: Spiritual and invisible. Corporal and visible. Q. What are the things Spiritual and invisible? A. The Angels, and Souls of men. Q. Why is not mention made of the Creation of the Angels more expressly, especially being creatures in glory passing all others? A. They are not expressly mentioned, because Moses propoundeth here to set forth the things that are visible, and corporal. But that they were in one of the six days created, it is evident enough. Psal. 103. 20. 22. & 148. 2. 5. Coloss. 1. 16. Q. What are the visible and corporal things? A. Two, first the mass or matter of the world, made (as is probable) the first night, wherein all things were contained, and mingled one in another. And secondly, the beautiful frame thereof, which he made the rest of the six days and nights. Q. What are the parts of that mass? A. Heaven and earth (as it were) the centre and circumference: for as the Archbuilders first shadow out (in a plot) the building they intent; and as the Painters draw certain gross lineaments of that picture, which they will after set forth, and fill up with orient colours: so the Lord our God (in this stately building, and cunning painting of the frame of the world) hath, before the most beautiful frame, set out (as it were) a shadow, and a common draft thereof. Q. Whereof was that lump or mass created, of which, after, other things were made? A. Of nothing] that is to say, when as yet there was not any thing whereof it might be made, God, by his Almighty power caused it to be; as appeareth both by the word of Creation, which Moses useth, signifying, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making of a thing of nothing: and that he made this in the beginning, that is, when before there was not any thing but God the Creator, and before which there was no measure of time, by man or Angels. Q. It being without form, and void, how was it kept? A. By the holy Ghost, which ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 2. as a bird sitting over her eggs) kept and preserved it. Q. What were the things that were made of this mass? A. The beautiful frame and fashion of this world, with the furniture thereof. Q. What do you consider in the Creatures of the world? A. Two things: the Elements, which are the most simple substances, by the uneven mixture whereof all bodies are compounded; and the bodies themselves that are compounded of them. Q. What do you generally observe in them all? A. First, that they are all said to be good; which should stop all the mouths of those that speak against any of them. Q. How did he make all things good, when we see there be divers kinds of Serpents, and noisome or hurtful beasts? A. That they are hurtful, it cometh not by the nature of their Creation, in regard whereof they at the first should only have served for the good of man. Q. What other things do you observe generally? A. Secondly, that their names are given them. Thirdly, that their uses and ends are noted. Q. What is the highest of the Elements? A. The fire: for when it is said, he set light in heaven A probable opinion. (which is a quality of the fire) it is to be understood of fire also, which hath that quality. Q. What note you hereof? A. The wonderful work of God, not only making 2. Cor. 4. 6. something of nothing, but bringing light out of darkness, which is contrary. Q. What is the next Element? A. The Air, between the clouds and the earth, distinguishing between water and water: in which, and by means of which, all things that have life do breath, and thereby continue in life. Q. What is the third Element? A. The waters severed from the mass, called the earth, the seas, the floods, the springs, the lakes, etc. Q. What is the fourth Element? A. The earth, called the dry land, which remaineth, all other being separated of God to their proper places. Hitherto of the simple bodies, called the four Elements: now followeth to speak of the mixed and compounded bodies, made of the four Elements, unequally mingled together. Q. What is general in the Creation of the compound and earthly bodies? A. First, that provision is made for the inhabitants of the earth, before they be made, as grass for the beasts, and light for all living and moving creatures; and all for man. Q. What learn you from hence? A. Not to be carking for the things of this life; Mat. 6. 26. Luk. 12. 24. nor to be distracted with the cares thereof, seeing God provided for the necessity and comfort of the beasts, before he brought them into the world; and therefore will much more have care of them (especially of man) seeing now they are. Q. What is general in all the earthly Creatures? A. That God proceedeth from the things that be less perfect, to those that are perfecter, until he come to the perfectest; as from the trees, corn, herbs, etc. which have but one life, that is, whereby they nourish and grow; unto the beasts, which have both an increasing, and feeling, or sensitive life, as fishes, fowls, beasts, etc. and from them to man, which hath (besides both them) a reasonable soul. Q. What learn you from thence? A. That we should therein follow the example of the Lord, to go from good to better, until we come to be perfect. Q. What else is general? A. That they have power and virtue given them, to bring forth the like unto themselves for the continuance of their kind, which is generally given to all those that are expressed in the creation here. And this blessing of multiplication is principal, in the things that have the life of sense, beside the life of increase. And therefore the Lord is brought in, speaking to them in the second person, which he did not to the Plants. Gen. 1. 2●. Q. What learn you from hence? A. That the chief and special cause of the continuance of every kind of creatures, to the world's end, Heb. 1. 3. is this will and word of God: without which, they, or sundry of them, would have perished ere this, by so many means as are to consume them. Q. What is the first Creation of the compound bodies? A. God (having caused the waters to retire into their vessels the third night) in the third day, which followed that night, clad the earth with grass, corn, and trees, for the use of man, and beast, but chief of man. Q. Seeing that the growth of these is from the influence of the heavenly bodies, how cometh it to pass, that he first maketh the grass, corn, and trees, before he made the heavenly bodies of the Sun, Moon, and Stars? A. To correct an error in us, who use so to tie the the increase of these, to the influence of the heavenly bodies, that we do (after a sort) even worship them, therein forgetting the Lord, who hereby showeth, that all hangeth upon him, and not on them: for as much as he made them, when the heavenly bodies were not. Q. What else? A. That the fruitfulness of the earth standeth, not so much in the labour of the Husbandman, as in the power which God hath given to the earth to bring forth fruit. Q. What was made the fourth day? A. The Lights: all which, although they be great in themselves, to the end they might give light to the dark earth, that is far removed from them; yet are they distinguished into great ones, as the Sun, and Moon; and small, as the Stars, all which are (as it were) certain vessels, whereinto the Lord did gather the light, which before was scattered in the whole body of the heavens. Q. Why doth Moses call the Sun and Moon the greatest lights? A. First, because they are greatest in their use, giving us more light than all the Stars beside, and exercising more virtue upon these terrestrial bodies. Secondly, for that they seem so to us: it being the purpose of the holy Ghost, by Moses, to apply himself to the capacity of the unlearned. Q. What is the use of them? A. First, to distinguish the times, as Spring, Summer, Gen. 1. 14.— 18. & 9 1. Psal. 136. 8. 9 Autumn, and Winter, from whence their work and natural effect upon the earthly creatures is gathered: also to distinguish the night from the day, the day from the month, the month from the year: last of all, to give light to the inhabitants of the earth. Q. Have they not operation also in the extraordinary events of singular things, and persons, for their good and evil estate? A. No verily, there is no such use taught of them in Esay 47. 12. 13. jerem. 10. 2. the Scriptures. Q. What was the work of the fifth day and night? A. The creation of the Fishes and Birds. Q. What were the fishes made of? A. Of all four Elements, but more (as seemeth) of the waters, than other living things. Q. What were the birds made of? A. Of all four Elements, yet have more of the Gen. 2. 19 earth; and therefore that they are so light, and that their delight is in the air, it is so much the more marvelous. Q. What is the work of the sixth night and day? A. In the night thereof (as is probable) he made the beasts of the earth, both tame and wild, going and creeping. CHAP. 7. Of the Creation of man.. Wherein note Generally, of the image of God, and therein the Parts, Inward. Outward. Effect. More specially the Creation of the Man, his Body. Soul. Woman, the End of her Creation. Manner GENES. Chap. 1. vers. 26. 27. 26. And God said, Let us make man in our Image, after our likeness: and let them have dominion over the fish of the sea, and over the foul of the air, and over the cattle, and over all the earth, and over every creeping thing, that creepeth upon the earth. 27. So God created man in his own Image, in the Image of God created he him; male and female created he them. GENES. chap. 2. vers. 7. and vers. 18. to the end. 7. And the Lord God form man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 18. And the Lord God said, It is not good that the man should be alone: I will make him an help meet for him. 19 And out of the ground the Lord God form every beast of the field, and every foul of the air, and brought them unto Adam, to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 20. And Adam gave names to all cattle, and to the foul of the air, and to every beast of the field; but for Adam there was not found an help meet for him. 21. And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh in stead thereof. 22. And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. 23. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man. 24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 25. And they were both naked, the man and his wife, and were not ashamed. Q. WHat was made the sixth day? A. Man in both sexes, that is, both man and woman. Q. Why was he made last of all? A. First, because he is the end, for whose use unreasonable creatures were made; and therefore that he might glorify God for all. Secondly, for that he would have him first provided for, ere he brought him into the world; whereby we may gather, that if he had such care of man before he was made; much more will he care for him being created. Q. What is to be observed in his Creation? A. That here, in regard of the excellency of the work, God is brought in (as it were) deliberating Gen. 1. 26. with himself, the Father with the Son and the holy Ghost, and they with him: for where the other creatures were made suddenly, man was (as we shall see) not so, but with some space of time. Hitherto also belongeth, that the holy Ghost standeth longer upon his Creation, then upon the rest. Q. What learn you from thence? A. That we should mark so much the more, the wisdom and power of God in the Creation of him, thereby to imitate God, in using most diligence about those things which are most excellent. Q. Wherein doth his excellency stand? A. In the perfection of his nature, endued with excellent gifts, which is called the Image of God. Q. Wherein doth that Image consist? A. In that which is inward, and that which is outward. Q. Wherein standeth that part of the Image of God, that is inward? A. First, in knowledge of all duties, either concerning Coloss. 3. 10. God, his neighbour, or himself; unto which knowledge may be referred wisdom, to use knowledge, to discern when, where, and how every thing should be done; conscience to accuse or excuse, as his doings should be good or evil: memory to retain; providence to foresee what is good, to do it; what is evil, to avoid it. Reason to discuss of the lawfulness or unlawfulness of every particular action of a man's own self. Hitherto refer the knowledge of the natures of the creatures, whereby he was able to name them according to their nature. Secondly, in holiness of mind and will: whereof it is that God saith, Be ye holy, as I am holy. Thirdly, in justice, or uprightness of desires and affections. Q. So much of the inward gifts, what is the outward Image of God? A. That God set such a grace and majesty in the person, especially in the face of man, as all the creatures could not look upon, without fear and trembling: as appeareth, when they all came before man to receive their names. From all which both inward and outward, riseth the dominion that God gave him over all the creatures, of which dominion, the authority to name them was a sign. Q. Having heard before of God's counsel and deliberation touching the making of man in that excellency, as we have heard; let us now consider of the execution of that counsel. And therein first of the Creation of the Man, and then of the woman; therefore I ask you, when was man made? A. The sixth day, howsoever the story of his creation more at large, is placed after the Lord's rest in the seventh day. Q. What parts doth he consist of? A. Of two parts: of a body and of a soul. Q. Whereof was his body made? A. Of the very dust of the earth: in which respect the work of God in making him, is set forth by a similitude of the Potter, which of the clay maketh his pots. Rom. 9 21. Q. What learn you from hence? A. That seeing it pleased God to make man's body Gen. 18. 27. jer. 22. 29. (more principally) of the basest Element, that thereby he would give man to understand, of what base matter his body was framed, that so he might have occasion to be lowly, and humble in his own sight, according as the Scripture itself directeth us to this instruction. Q. What else learn you? A. The absolute authority that God hath over man, Rom. 9 21. as the Potter hath over his pots, and much more. Q. How was the soul made? A. His soul was made a spiritual substance, which Gen. 2. 7. Mal. 2. 15. God breathed into that frame of the earth, to give it a life, and such a life, as had the excellency before spoken of. Q. Why is it said, that God breathed into his face the breath of life? A. Because he made it immediately, not of any of the Elements, as he did all other creatures: that being a thing free from composition, it might be immortal, and free from the corruption, decay, and death, that all earthly creatures are subject unto. And therefore as it had life in itself, when it was joined to the body, so it retaineth life, when it is separated from the body. Q. Hitherto of the Creation of the Man; now followeth the Creation of the woman: How doth God say, It is not good for man to be alone? A. When he saith, It is not good for man that he should be alone, he meaneth, that it is not convenient and comfortable. Q. What is meant by these words, as before him, vers. 18. A. That she should be like unto him, and of the same form for the perfection of nature, and gifts inward and outward. Q. What is the end, why she was made? A. To be a help unto man. Q. Wherein? A. In the things of this life, and of the life to come. Q. How in the things of this life? A. By continual society, 1. Pet. 3. 7. and for the procreation of children, Gen. 1. 28. Q. How for the life to come? A. She is to be a companion with him in the service of God, 1. Pet. 3. 7. And a remedy to him against sin; though this latter was not from the beginning, but since the fall, 1. Cor. 7. 2. Q. What reason is brought to prove, that God was to make a woman for a help unto man? A. Because (as in every other kind) the male had his female to help him: so it was most convenient for Adam to have a help of his own nature, for the propagation of mankind. Q. What learn you from thence, that the Lord would have Adam see and consider, that in every other kind of creature, there was male, and female: so raising in him a desire to have a helper also in his kind and nature? A. To teach us, that ere we enter into marriage, we should have feeling of our own infirmity, and need of a wife: whereby that benefit may become more sweet, and we more thankful unto God. Q. What else? A. That it is a perverse thing to love any creature so well as mankind; against those men, that make more of their horses, and hounds, then of their wives; and against those women, which make more of a monkey, or of a parot, or of a spaniel, then of their husbands. Q. What note you of that, that when Adam was asleep, his wife was made? A. That the Lord is the giver of the wife: And that Prou. 19 14. besides our prayers to God for one, and other dutiful means, the care is to be laid upon the Lord, and upon our parents, which under God, are to direct us therein. Q. Why did the Lord make the woman of the man? A. To note the near conjunction that should be Ephes. 5. 28. 29. 1. Cor. 11. 8. 9 1. Tim. 2. 13. between them; and also the pre-eminence of the man above the woman, as the Apostle observeth hereupon. Q. Wherefore doth God bring the woman? A. To note, that how fit soever a woman be; yet she should not be received to wife, until God give her; and when he giveth her by the ordinance he hath appointed, that then he should receive her. Q. What learn you of that, that Adam gave her a name? A. Her subjection to man. Q. Whereof dependeth this, that a man shall leave father and mother, and cleave to his wife? A. Of this, that she was flesh of his flesh, and bone of his bone, and that God did give her unto man, and he accepted her. CHAP. 8. Of God's Government in general. Hitherto of the Creation, Chap. 5. 6. the Government followeth, which is Generally in all: 1 Small. Great. 2 Necessary. Casual. 3 Good. Evil. Special, in Angels and men. ROM. chap. 11. vers. 36. For of him, and through him, and to him are all things: to whom be glory for ever. Amen. Q. THus much of the Creation, being the first part of the execution of God's Decree; now followeth the govern meant; for which consider Rom. 11. 36. Is then the government of God, as universal as the Creation? A. It is so: for it is not with God, in the government of the world, as it is with him that maketh a ship, or buildeth a house, which when he hath made, he leaveth another to govern and inhabit: for God governeth whatsoever he hath made. Q. How may government be defined from this place? A. It is the execution of God's eternal Decree of Zach. 4. 10. all creatures, whereby he governeth them, with all that Prou. 15. 3. jerem. 23. 23. belongeth unto them, directly to their proper ends. Q. Hath God then a hand in governing the smallest matters? A. Yes, even the small, as well as the great: for not Mat. 10. 29. 30. one sparrow (whereof two are sold for a farthing) falleth without the providence of our heavenly Father, not so much as a hair of our head: no (it may be truly said) not the bristle of a swine falleth, without the providence of God. Q. But is it not a thing unworthy of Gods infinite Majesty, to have a hand in small matters; as for a King to look to the smallest matters of his household? A. Nothing at all: no more than it is a disgrace for the Sun, to shine in the foulest places. Q. How is that to be understood then, that the Apostle saith, 1. Cor. 9 9 Hath God care for oxen? A. It is spoken only by way of comparison, having regard to the great care he hath of men: for in respect he commanded, that they should not muzzle the mouth of the ox that did tread out the corn; by the care he hath of oxen, he would show that his care is much more for men, especially for the Ministers of his Gospel. Q. But it seemeth God hath no government in things that come by casualty. A. Yes verily, even of things most subject to chance: Exod. 21. 13. Deut. 19 5. Prou. 16. 33. for the lots are cast into the bosom, yet the issue of them, and their events, hang upon God. Q. What is the use of this doctrine? A. First, to breed thankfulness to God in all things, that come unto us according to our lawful desire, and not to sacrifice to our own nets, or to stay our minds in the instruments there of, without looking up to him Habak. 1. 16. Rom. 11. 36. by whose special providence and government we obtain our desires: and this use the Apostle expressly noteth, when he saith, to him be glory, etc. Secondly, to cause us to humble ourselves under the hand of God, when they come otherwise to pass than we desired. Thirdly, to work patience in us, as in divers the servants of God it hath done: as appeareth in Ely, saying, It is the Lord, let him do what pleaseth him. 1. Sam. 3. 18. Q. But it seemeth that the inequality, holden in the government of men, should prove, that all things are not governed by the Lord; for the wicked prosper most oftentimes, and the godly are in adversity. A. Notwithstanding this proceeding, yet the Scriptures directly declare God to be the author hereof, and that for good uses; because, though the godly be often in adversity, yet God turneth it to their greater Rom. 8. 28. Psa. 73. &. 109. good; and the prosperity of the wicked turneth to their ruin, in that it maketh them without excuse, and more justifies God's judgements laid upon them. Q. If God did guide all things, we should have no Serpents, and other noisome and hurtful things; no war, no sickness. A. They are instruments and means of the execution of God's justice and vengeance, upon men that offend against him: in which respect the Prophet saith, There is no evil in the City, which the Lord hath not Amos 3. done. Q. How cometh it then to pass (if these be instruments of vengeance for sin) that they fall upon the good, and rather upon them, then upon the wicked? A. The most godly, having the remnant of sin that dwelleth in their mortal bodies, deserve everlasting condemnation; and therefore in this life are subject to any of the plagues of God: As for that they are sharplier handled oftentimes, than the wicked, it is to Rom. 5. 3. 4. make trial of their patience, and to make show of the graces he hath bestowed upon them, which he will have known; and that it may be assuredly known that there is a judgement of the world to come, wherein every one shall receive according to his doing. 2. Thess. 1. 4. 5. Q. What is the end, or effect of this general government, in all things? A. The one is, that we should fear God; far otherwise then the wicked conclude, which, upon that that it is taught, that all things come to pass by the providence Ecclesiast. 3. 11. 14. of God, according to that he hath decreed, would conclude, that then a man may give himself liberty to do any thing, considering that it must needs be executed, that God hath decreed. The other, that which the Apostle noteth in this text, that God therefore in all things, even in the sins of men, is to be glorified, in regard of the good, which he draweth forth from the evil thereof. CHAP. 9 Of the special government of God, concerning Angels and men: where, of the Fall. The special government of God, concerneth Angels, & Men, but specially Man; wherein is to be considered, the Fall, where note, 1. Causes External, Principal, Satan. Instrumental, Serpent. Internal, Corporal, Seeing. Touching. Tasting. Mental, Appetite. Manner, The woman did first eat. The man, by her persuasion. 2. Consequent concerning Our first Parents principally. Their Posterity, Chap. 10. Means of his recovery, Chap. 10. GENES. Chap. 3. 1. Now the serpent was more subtle than any beast of the field, which the Lord God had made, and he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? 2. And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 3. But of the fruit of the tree, which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 4. And the serpent said unto the woman, Ye shall not surely die. 5. For God doth know, that in the day ye eat thereof, than your eyes shall be opened: and ye shall be as Gods, knowing good and evil. 6. And when the woman saw, that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. 7. And the eyes of them both were opened, and they knew that they were naked, and they sewed fig leaves together, and made themselves aprons. 8. And they heard the voice of the Lord God, walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God, amongst the trees of the garden. 9 And the Lord God called unto Adam, and said unto him, Where art thou? 10. And he said, I heard thy voice in the garden: and I was afraid, because I was naked, and I hid myself. 11. And he said, Who told thee, that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee, that thou shouldest not eat? 12. And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13. And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. 14. And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat, all the days of thy life. 15. And I will put enmity between thee and the woman; and between thy seed, and her seed: it shall bruise thy head, and thou shalt bruise his heel. 16. Unto the woman he said, I will greatly multiply thy sorrow and thy conception. In sorrow thou shalt bring forth children: and thy desire shall be to thy husband, and he shall rule over thee. 17. And unto Adam he said, Because thou hast harkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, thou shalt not eat of it: cursed is the ground for thy sake: in sorrow shalt thou eat of it, all the days of thy life. 18. Thorns also and thistles shall it bring forth to thee: and thou shalt eat the herb of the field. 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground: for out of it wast thou taken; for dust thou art, and unto dust shalt thou return. 20. And Adam called his wives name Eve, because she was the mother of all living. 21. Unto Adam also, and to his wife, did the Lord God make coats of skins, and clothed them. 22. And the Lord God said, Behold, the man is become as one of us, to know good and evil. And now lest he put forth his hand, and take also of the tree of life, and eat and live for ever. 23. Therefore the Lord God sent him forth from the garden of Eden, to till the ground, from whence he was taken. 24. So he drove out the man: and he placed at the East of the garden of Eden, Cherubims, and a flaming sword, which turned every way, to keep the way of the tree of life. Q. Having spoken of the general government of of God, it followeth to speak of the special, which concerneth Men and Angels: wherein doth it consist? A. First, in the fall of certain Angels, and of all mankind, from that estate wherein they were created. Secondly, in the means of man's recovery: the former of which two points is laid down in the 3. Chapter of Genesis. Q. What is the sum of that Chapter? A. The fall of the reasonable creatures, especially of mankind, and the wretched estate he threw himself, and all his posterity into. Q. How consider you of the fall of the reasonable creatures? A. First, in the fall of certain Angels, then of man.. Q. How is the fall of the Angels considered out of this place? A. It appeareth by this place, that it was the Serpent that deceived Eve, but the Serpent was only an instrument of the devil, (as appeareth in that he is called the old Serpent, and also said to have been a murderer from the beginning) who being an Angel, (as the Scriptures often testify) this place showeth, that the Angels had fallen before. Q. What do you consider in the fall? A. The causes of the fall, and the fall itself. Q. Which be the causes? A. The cause in Angels, is very briefly, and in general implied, because God leaveth them in their condemnation: but the causes in man are set down more at large; to the end that in the due & deep consideration of his fall, he might more clearly see the rich mercy of God, in restoring him again, and be more effectually stirred up to lay hold upon it. Q. What then were the causes of the fall of Man? A. They were either from things from without man, or from man himself. Q. Which are those, that were from without him? A. Either principal, as the Devil; or instrumental, as the Serpent, in, and by whom the Devil spoke. Q. What observe you in the principal? A. First, the cause of his attempt, that was his hatred to mankind, and his envy of his happy estate; in john 8. 44. which respect our Saviour saith, he was a murderer from the beginning. Q. What gather you from thence? A. That Satan is most busy to assail them, in Luk. 22. 31. whom the Image of God, in knowledge and holiness, doth appear: not labouring much about those which either lie in ignorance, or have no conscience of walking according to knowledge; as those that are his already. Q. What note you secondly? A. The instrument he useth thereunto, viz. the Serpent, which was wiliest of all the beasts of the earth. Q. Why did he use the Serpent, rather than any other? A. Because it, of all other, was the subtlest, and (by reason of his subtlety and wiliness) the fittest. Q. If there were craft and wiliness before the fall; than it seemeth there was sin? A. Craft in beasts is no sin; and the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, signifieth a nimbleness, and slyness, to turn and wind itself any way; in which respect also it seemeth, the Devil chose this beast, that he might creep into the garden, unseen of Adam, (who was to keep the beasts out of it) and to remain there, without being espied of him; and creep out again, when he had done his feat. Q. What learn you from thence? A. That the Devil (to work his mischief) is exceedingly cunning to make his choice of his instruments, Mattb. 7. 15. 2. Cor. 11. 13. 14. 1. Tim. 2. 14. according to the kind of evil he will solicit unto. Q. But we do not see, that he cometh any more in the body of Serpents? A. He may; and in the body of any other beast Ephes. 6. 12. which the Lord will permit him to come in; howbeit Revel. 2. 10. our case in this, is more dangerous than eves was: Now Satan useth commonly for his instruments, men like unto us, and familiar with us, which he could not do before the fall. Q. What note you thirdly here? A. The person or subject he assaileth, the woman, Luk. 5. 30. Mark. 2. 16. Matth. 9 11. 2. Tim. 3. 6. which is the weaker vessel: which is his continual practice. Q. Let us now come to the devils speech, which is the cause of sin: What is it? A. It is this: Is it even so that God hath said, ye shall not eat of the fruit of the garden? Q, What note you from hence? A. First, that it is likely there had been some communication before, between the devil and the woman; and that Satan had asked, why they did not eat of the forbidden fruit, seeing it was so goodly and pleasant to behold; and that the woman had answered that they were forbidden, or somewhat to that effect: whereupon he inferreth this that Moses setteth down. Q. What learn we from hence for our direction, when we are tempted? A. By eves wants, we learn (as we are taught Ephes. 6. 14. Jude 9 1. Pet. 5 9 Mat. 4 ●. 10. elsewhere) that we are to resist Satan, by strong faith; and to use against him the sword of the spirit, which is the word of God; and to turn ourselves to God, desiring him to command him away, at whose commandment only he will departed. Q. What learn you hence? A. To take heed, lest for want of some one thing Philip. 4. 6. 1. Thess. 5. 18. which God withholdeth from us, which we gladly would have; we be not unthankful to the Lord for his great liberality, and enter further into a mislike of him for that one want, then into the love and liking of him for many his benefits we enjoy; especially, it being for our good that he withholdeth it, and it being not good for us, which we desire. Q. What learn you out of the answer of Eve? A. That she began to slip at the first: for notwithstanding so far she answered truly, in that she saith, that God had forbidden them to eat of the fruit of that tree, and telleth also the punishment truly that would follow thereof; yet that she saith, they were forbidden to touch it, it is more than the Lord did make mention of: And seemeth thereby to insinuate some rigour of the Lord, forbidding even the touch of the fruit. Q. Wherein else is she to be blamed? A. For her manner of expressing the punishment, which was threatened 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 certainly die; saying, lest ye die. Q. What learn you from hence? A. That albeit men are oft persuaded they sin, yet they are not so persuaded of the justice of God against it, as they ought to be; whereby a door is opened to sin, which is to spoil God of his justice: as if he were so all mercy, as he had forgotten to be just, when he is as well justice 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 sins of such as he will save. Q. What observe you in the reply of the Serpent? A. First, his craft, in applying himself 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 learn you from thence? A. That the Devil proceedeth by degrees, and will not at the first move a man to the grossest: as in Idolatry, he will move us first to be present; after, to kneel only with the knee, keeping his conscience to himself; Numb. 25. 2. lastly, to the greatest worship. In Whoredom, first to look, then to dally, etc. and therefore let us resist 2. Sam. 11. 2. 4. evil in the beginning. Q. What else note you out of this reply? A. That he is a Caviller, or slanderer, whereof he Or Calumniator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hath his name Devil; and therefore an interpreter of all things to the worst: & that it is no marvel though he deprave the actions of good men, seeing he dealeth so with God; surmising that God hath forbidden job. 1. 9 to eat of the fruit, lest they should know as much as he; and therefore is he (not without cause) called the Revel. 12. 10. Accuser of God's children. Q. What more? A. That knowing, how desirous men are by nature (especially they of best spirits) of knowledge, he promiseth unto them hopes of a great increase thereof. Whereas we ought to remember that which Moses saith, that the secrets of the Lord are to himself: and that Deut. 29. 29. the things he hath revealed, are to us, and to our children: & that our ignorance in such things, is the best knowledge. Revel. 2. 24. Q. Having heard of the outward causes of the Fall: what were the causes that did rise from our first Parents themselves? A. They were either outward things of the body, or the inward affections of the mind moved by them. Q. What are the outward things of the body? A. They are the abuse of the tongue, and of the ears, 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 look on, the eyes are made an occasion and means of this sin; and in that it was said, it was good to eat, the taste also is made to be an instrument of it, and an inducement to it. Q. How could Eva tell it was good to eat, which never had tasted it? A. She might collect so much, by the beautiful colour or smell thereof: for if we be able, in this darkness we are fallen into, to discern commonly by the sight of the fruit, whether it be good; and especially the Simplists in Physic, by the colour and smell only of the herb, to tell whether it be hot or cold; how much more were Adam and Eve, who had the perfection of the knowledge of those things, more than ever Solomon himself? Q. What learn you from this hurt they received, by these outward instruments of the body? A. That which the Apostle warneth, that we beware Rom. 6. 13. that we make not the parts of our bodies weapons of iniquity: for if without a circumspect use of them, they were instruments of evil, before there was any corruption, or inclination to sin; how much more dangerous will they be now after the corruption, unless they be well looked unto? Q. What more particularly learn you out of them? A. That as the tongue, as it is a singular blessing of God, whereby man excelleth all the creatures upon the earth: so the abuse of it is most dangerous, because it setteth on fire the whole course of nature, and is it jam. 3 6. self set on fire of hell. Q. What of outward senses? A. That they are (as it were) windows, whereby sin entered into the heart when there was no sin; and therefore will much more now, the heart being corrupted. Q. What learn you from thence? A. First, that we must shut them against all evil and unlawful use of their objects, and open them to the use of good things, and make a covenant with them, as job did with his eyes, by a strong & painful resistance job 31. 1. of the evil that cometh by the abuse of them; as it Matth. 5. 29. were cut them off, and throw them away, as our Saviour giveth counsel. 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 upon them, those being the senses that Adam and Eva were specially deceived by. Q. What observe you of that it is said, She saw that it was desirable for knowledge? A. That it was her error, which she having begun to sip of by communication with the Devil, did after drink a full draft of, by beholding of the beauty of the fruit, and receiving the delicate taste thereof. Q. What learn you from thence? A. First, that we are apt and cunning by nature, to heap up reasons, true or false, to persuade us to the following of our own pleasures. Secondly, that the heart (inclining to error) doth draw the senses to an unlawful use of them: and that the abuse of the senses Mark 7. 22. 23. doth strengthen the heart in error. Q. What was the effect of all these outward and inward means? A. The eating of the forbidden fruit, which was the sin that brought the fall. Q. What observe you, in that she gave it (also) to Adam to eat? A. The holy Ghost thereby (by a special word of amplification also) doth aggravate the sin against her. Q. What learn you from thence? A. First, the nature of sinners, which is to draw others Prou. 4. ●6. to the condemnation they themselves are in: as Satan Eva, and Eva her husband, even 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 us, namely, not to communicate with other men's sins, as if we had not enough of our own to answer for: which especially belongeth unto those in Charge. Thirdly, how dangerous an instrument an evil 1. King. 16. 31. 2 King. 8. 18. Nehem. 13. 26. and deceived wife is; which the Lord commandeth men should beware to make choice of: and if the man (which is stronger) may be deceived by the woman; much more the woman, which is the weaker, may be deceived by the man. Q. What learn you of that Adam eat? A. First, (that which hath been before noted) that the Devil by one of us tempteth more dangerously, then in his own person: so that Satan knew he could not so easily have deceived Adam by himself, as by Eva. Secondly, for that at her motion he yielded; it teacheth husbands to love their wives no otherwise Coloss. 3. 18. then in the Lord, as the wives must do their husbands. Q. Hitherto of the former part of this chapter, touching the sin of Adam: Now let us come to the other, of the things that follow the sin. A. It followeth, that their eyes were opened, and that they saw themselves naked. Q. Why? were they not naked before; and having the eye sharper, then after the fall, must they not needs see they were naked? A. It is true: howbeit their nakedness before the fall was comely, yea more comely than the comeliest apparel we can put on, being clad with the rob of innocency, from the top of the head, to the sole of the foot: wherefore (by nakedness) he meaneth a shameful nakedness both of soul and body, as the Scripture Revel. 3. 17. 18. speaketh otherwhere. Q. What gather you from thence? A. That the loathsomeness of sin is hidden from Prou. 5. 4. & 23. 32. Matth. 27.— 3.— 5. our eyes, until it be committed, and then it presents itself fearfully to our consciences, and appeareth in it proper colours. Q. Was that well done, that they sewed figtree leaves to hide their nakedness? A. In that they were ashamed to behold their own nakedness of the body, it was well: but in so much as they were not moved thereby, to seek a remedy for their inward nakedness, it was not well. Q. What gather you from thence? A. First, that those that do feed their carnal delight, Habak. 2. 15. Gen. 9 22. in the beholding either of their own nakedness, or the nakedness of any other, have lost even that honesty, that the sinful nature of man naturally retaineth. Secondly, that such, as for custom sake have covered their nakedness with clothes, do notwithstanding Ephes. 5. 3. 4.— 12. with filthy words (as it were) lay themselves naked, are yet more wretched, and deeplier poisoned with the poison of the unclean spirit, and have drunk more deeply of his cup. Q. Seeing our nakedness cometh by sin, and is a fruit thereof, it may seem that little Infants have no sin, because they are not ashamed. A. So indeed did the Pelagian Heretics reason: but they considered not, that the want of that feeling is, for the want of the use of reason; and because they do not discern between being naked, and clothed. Q. What followeth? A. That at the noise of the Lord in a wind, they fled from the presence of God, and hid themselves where the trees were most thick. Q. What learn you from thence? A. First, that the guilt of an evil conscience striketh job 18. 11. 14. Prou. 15. 15. horror into a man. And therefore it is said, that terrors terrify him round about, and cast him down, following him at the heels, and leave him not, till they have brought him before the terrible King: thereof it is that a good conscience is so greatly extolled, that it is said to be, not only a feast, but also a continual feast. Secondly, that the fruit of sin is fear, which maketh a man to fly from God, as from an enemy. Whereas on the contrary side the Apostle affirmeth, that having peace of conscience, we have access and approach Rom. 5. 2. unto God. Thirdly, their blindness following their sin, whereby they thought that the shadow or thickness of trees, Psal. 139. 7. 8. 9 10. 11. 12. 13. 1. Sam. 10. 22. 23. would hide them from the face of God, which could not have hidden them from the face of a man: whereas it is said of God, If we go up to heaven, he is there; if down into the deep, he is there also. Q. What followeth? A. That God asketh where he is, which knew well where he was. Q. What learn you from thence? A. First, that we would never leave running from Esay 65. 1. God, until we came to the depth of hell, if God did not seek us, and follow us to fetch us back again, as the good shepherd the lost sheep. Secondly, that the means of calling us home, is by the word of his Luk. 15. 4. mouth. Q. What followeth? A. That Adam being asked, assigneth for causes things, which were not the causes: as namely, the voice of the Lord, his fear, & his nakedness: which were not; considering, that he had heard the voice of God, and was naked when he fled not; dissembling that which his heart knew to be the true cause of his sin. Q. What learn you from thence? A. That it is the property of a man unregenerate, to hide and cloak sin, and therefore that the more we hide and cloak our sins, when we are dealt with for them, the more we approve ourselves the children job 31. 33. of the old man, the cursed Adam. Q. What followeth? A. The Lord asketh how it should come, that he felt his nakedness as a punishment, and whether he had eaten of the forbidden fruit. Q. What note you from thence? A. That before that our sins be known in such 1. Sam. 15. 13. Josh. 7. 20. 2. King. 5. 25. Act. 5. 8. sort, as the denial of them is in vain, and without colour, we will not confess our sins. Q. What learn you out of Adam's second answer unto God? A. That the man unregenerate (dealt with for his sins) goeth from evil to worse; for his sin that he Prou. 19 3. hide before, now (he cannot hide it any longer) he excuseth it, & by excusing it, accuseth the Lord: as those do, who when they hear the doctrine of Predestination Mat. 25. 24. 25. and providence, thereupon would make God a party in their sins. Q. What learn you further? A. That howsoever Adam alleged it for an excuse, because he did it by persuasion of another, yet God holdeth him guilty: yea dealeth with him as with the principal, because his gifts were greater than his wives. Q. What learn you from the answer of Eve, to the Lords question; why she did so? A. The same which before, that the unregenerate man doth go about to excuse the sin he cannot deny; for she casteth her sin upon the Serpent, where she said that which was true, but kept back the confession of her concupiscence, which she ought especially to have confessed, as being that without which the Serpent could not have hurt her. Q. How cometh it to pass, that the old Serpent, the author of all, is not called to be examined. A. Because that the Lord would show no mercy unto him, wherefore he only pronounceth judgement against him. Q What learn you from thence? A. That it is a mercy of God, when we have sinned, to be called to account, and to be examined, whether immediately by God, or mediately by those whom God hath placed over us, as by the father of the household, or by the magistrate, or by the governor of the Church; and it is a token of God's fearful judgement, when we are suffered to rot in our sins, without being Hos. 4. 4. drawn to question for them. Q. Hitherto of the examination and conviction of the offenders, now followeth the sentence. What observe you in the sentence against the Serpent? A. That the first part, contained in the 14. verse, is against the instrument of the Devil; and that the other part, contained in the 15. verse, is against the Devil. Q. What learn you of this proceeding to sentence? A. That (according to God's example) after the cause well known, judgement should not be slacked judg. 19 30. Eccles. 8. 11. by those, which are his vicegerents on earth. Q. Why doth God pronounce sentence against the Serpent, that knew not what it did? A. It was for man's sake, and not for the beasts sake. Q. Why for man's sake? A. To show his love to mankind, by his displeasure against any thing, that shall give any help to do hurt unto him. In which respect, he commandeth that the ox that killeth a man should be slain, and that the Exod. 21. 18. flesh thereof should not be eaten: Like a kind father that cannot abide the sight of the knife, that hath maimed or killed his child. A. What manner of curse is this, when there is nothing laid upon the Serpent, but that which he was appointed to at the beginning, before this service he was abused unto? A. It is like that he crept upon his belly before, and ate dust before. But his meaning is, that he shall creep Esay 65. 25. with more pain, and lurk in his hole for fear and eat the dust with less delight, and more necessity. Q. What learn you from thence? A. Not to suffer ourselves to be instruments of evil to any in the least sort, if we will escape the curse of God: For if God did punish a poor worm, which had no reason or will, to choose or refuse sin; how much less will he spare us which have both? Q. What is the sentence against the devil? A. The ordinance of God, that there shall be always enmity between the Devil and his seed, of the one side; and the woman and her seed on the other side, together with the effect of this enmity. Q. What do you understand by the seed of the Devil, seeing there is no generation of the Devils; for that there is no male or female amongst them, neither have they bodies to engender? A. The seed of the Devil are all both wicked men john 8. 44. 1. john 3. 8. Act. 13. 10. and Angels, which are corrupt as he is, and carry his image: in which respect the wicked are called the children of the Devil, and oft times the sons of belial. Q. What learn you from thence? A. That the war of mankind with the Devil, is a lawful war proclaimed of God, which is also perpetual, jam. 4. 7. 1. Pet. 5 9 and without all truce: and therefore that here it is, wherein we must show our choler, our hate, our valour, our strength; not faintly, and in show only, but in truth: where we being collered with our enemy, leave our fight with him to fight against our brethren, yea against our own souls: whereas he continually, and without ceasing, fighteth with us; and not against Matth. 12. 24. his own, as the blasphemous pharisees said. Q. Concerning the seed of the woman, the treatise of it belongeth to another place; tell me therefore, what is the sentence against the woman? A. First, in the pain of conception and bearing. Secondly, in the pain of bringing forth (wherein is contained the pain of nursing, and bringing them up). Thirdly, in a desire to her husband. Fourthly, in her subjection to her husband. Q. Was she not before desirous and subject unto her husband? A. Yes: but her desire was not so great through conscience of her infirmity; nor her subjection was so painful, and the yoke thereof so heavy. Q. What is the sentence against Adam? A. First, his sin is put in the sentence, and then the punishment. Q. What was his sin? A. One, that he obeyed his wife, whom he should have commanded: then, that he disobeyed God, whom he ought to have obeyed; the first being proper to him, the other common to his wife with him. Q. What was the punishment? A. A punishment, which although it be more heavy upon Adam, yet it is also common to the woman: namely, the curse of the earth for his sake, from whence came barrenness by thistles and thorns, etc. Whereof, first the effect should be sorrow and grief of mind. Secondly, labour to the sweat of his brows, to draw necessary food from it, and that as long as he lived. Lastly, the expulsion out of Paradise, to live with the beasts of the earth, and to eat of the herb which they did eat of. Q. What learn you from thence? A. That all men, from him that sitteth in the throne, Psal. 104. 23. & 128. 2. to him that draweth water, are bound to painful labour, either of the body, or of the mind, what wealth or patrimony soever is left them. Q. But it was said, that at what time soever they ate of it, they should certainly die. A. And so they were dead in sin, which is more fearful than the death of the body, as that which is a separation from God: whereby they were already entered upon death and hell, to which they should have proceeded, until it had been accomplished both in body and soul in hell, with the devil and his angels for ever, if the Lord had not looked upon them in the blessed seed. Q. How doth it agree with the goodness, or with the very justice of God, to punish one so fearfully for eating of a little fruit? A. Very well: for the sin was horrible and manifold, being first a doubting of the truth of God. Secondly, a crediting of the word of God's enemy and theirs. Thirdly, a charge against God, that he envied their good estate. Fourthly, intolerable pride and ambition, in desiring to be equal in knowledge to God himself. Last of all, (which much aggravateth the sin) for that the commandment he broke, was so easy to be kept, as to abstain from one only fruit, in so great plenty and variety. Q. What observe you else? A. I observe further out of this verse, and out of the two next, that in the midst of God's anger he remembreth Habak. 3. 2. mercy: for it is a benefit to Adam, that he may live of the sweat of his brows; To Eva, that she should bring forth, and not be in continual travel: unto them both, that he taught them wisdom, and gave them liberty to make fit and comely garments of the skins of beasts. Q. What learn you from that it is said, that God made them coats? A. That in every profitable invention for the life of Exod. 35. 31. men, God is to be acknowledged the author thereof, and to have the honour of it, and not the wit of man that invented it, as it is the manner of men in such cases, to sacrifice to their own nets. Habak. 1. 16. Q. When there were better means of clothing, why did they wear leather? A. It seemeth, that thereby they should draw themselves the rather to repentance and humiliation, by that course clothing. Q. What learn you from thence? A. That howsoever our condition and state of calling afford us better array, yet we learn even in the best of our clothes, to be humbled by them; as those which are given us to cover our shame, and carry always the mark and badge of our sin; especially when these, which were even after the fall, the goodliest creatures that ever lived, learned that lesson by them. Q. What followeth? A. A sharp reproof that the Lord giveth Adam, vers. 22. further to humble him; as if he should say, Now Adam dost thou not see and feel, how greatly thou art deceived in thinking to be like God, by eating of the forbidden fruit? Q. What learn you from it? A. That by the things we think to be most esteemed, contrary to the will of God; we are most subject to derision: and that it must not be a plain and common speech, but a laboured speech that must thoroughly humble us for our sins, and bring us to unfeigned repentance. Q. Why doth God banish him out of Paradise, lest he should eat of the tree of life, seeing there is no corporal thing able to give life to any that sin hath killed? A. It is true, that the eating of the fruit of the tree of life would not have recovered him: but the Lord therefore would have him banished from it, lest he falling into a vain confidence thereof, should be the more slack to seek for grace. Q. Wherefore are the Angels set with a glittering sword to keep them from the tree of life: A. To increase their care to seek for remedy by some other means, being banished from it, without hope of coming so much as to the sign of life. Q. What learn you from hence? A. The necessary use of keeping obstinate sinners from the Sacraments, and other holy things in the Church. CHAP. 10. Of Original and Actual sin, and the guilt and punishment thereof. The consequent of their fall in their posterity, is the Gild of Adam's sin imputed. Effect thereof: Sin, Original. Actual. The consequent of sin, Gild. Punishment, in Chap. 11. ROM. chap. 5. vers. 12. 13. 14. 12. Wherefore, as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned. 13. For until the Law sin was in the world: but sin is not imputed when there is no Law. 14. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. EZRA chap. 9 vers. 6. 6. And said, O my God, I am ashamed, and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. Q. HItherto of the Fall of our first parents, and the miserable effects thereof in their own persons: now we are to consider the like fruits and effects that it had in their posterity: as it is declared, Roman. 5. 12. 13. 14. Ezra 9 6. Rom. 6. 24. Tell me therefore what is the principal scope of this first place? A. To show, that the sin of one Adam eating the forbidden fruit, is the sin of all men. Q. How is the sin called the sin of one man, when as both Adam and Eva sinned, which are two; and seeing Eva sinned before Adam? A. Because all mankind was originally, and more properly (according to the phrase of the Scripture) in the loins of Adam, then in the loins of Eve: Besides, by Adam's eating, the sin was complete and full. Q. What ground is there, that all the posterity of Adam should sin in that one sin, that they never committed? A. The reason hereof is, because all mankind was in Adam's loins, when he sinned. Q. This reason seemeth to be as doubtful, as the question itself. A. But it may be explained by the example of Abraham, Heb. 7. 9 10. in whom Levi is said to have paid tithes to Melchisedeck, which was not borne some hundred years after: also by the example of Rebecca, who having two sons in her womb, is said to have two Gen. 25. 23. Nations. Q. Is there any proof hereof out of this place? A. Yea verily: for besides that, it is expressly said, that By one, sin entered into all, it is further implied by comparison thus: Even as the righteousness of Christ is reckoned to those that believe in him, although it be not their own, because they are one with Christ; so the sin of Adam is reckoned to all his posterity, because they were in him, & of him, & one with him. Q. Can you shadow out this unto me by any resemblance of earthly things? A. We see, that by the act of generation in leprous parents, the parent's leprosy infecteth the children: and the slavish and villainous estate of the parents is communicated unto all their offspring. And the treason of one man tainteth his whole posterity, till it please the Prince, out of his compassion, to pardon it. Q. Then it appeareth, that by propagation from our last parents, we are become partakers of the transgressions of our first parents? A. Even so: and for the same transgression of our first parents, by the most righteous judgement of God, we are conceived in sin, and borne in iniquity. Psalm. 51. 5. Q. What call you that Inborn sin, wherein every one is conceived? A. It is called Original sin, which is a sin arising from the former, whereof all the posterity of Adam are equally guilty; and whereby all the powers of the soul and body being infected, we are made drudges and slaves of sin. Q. Seeing by the Law sin is, and the Law was not before Moses; it seems, that there is no sin until Moses? A. When it is said, the Law was not before Moses, it is to be understood of the written Law in the tables of stone by the finger of God; and other laws ceremonial and political, written by Moses, at the commandment Rom. 2. 15. of God: for otherwise the law (the ceremonial excepted) was written in the heart of man, and after the decay thereof (through sin) was taught by those to whom that belonged, from the fall, unto Moses. Q. Whom doth the Apostle mean, when he noteth them that sinned not to the similitude of Adam? A. Infants, who are borne in sin, and who sin not by imitation, but by an inherent corruption of sin. Q. How is it showed, that babes new borne into the world, sin? A. In that they are afflicted sundry ways, which they bewray by their bitter cries: & in that they coming out of the mother's womb, go strait unto the grave. Q. What are the fruits of this sin? A. Actual sin, viz. all thoughts, words & deeds against the Law, and the righteousness thereof. Q. Thus much of sin and the kinds thereof; what are the things that generally follow sin? A. They are two: guilt, and punishment; both which do most duly wait upon sin, to enter with it; and cannot by any force or cunning of man, or Angel, be holden from entering upon the person, that sin hath already entered upon. Q. What is the guilt of sin? A. It is the merit and desert of sin, whereby we become subject to the wrath and punishment of God. Q. Is there any evil in the guilt, before the punishment be executed? A. Very much: for it worketh unquietness in the mind; as when a man is bound in an obligation upon a great forfeiture, the very obligation itself disquieteth him; especially if he be not able to pay it (as we are not): and yet more, because where other debts have a day set for payment, we know not whether the Lord will demand by punishment his debt, this day before the morrow. Q. What learn you from this? A. That sith men should shun by all means to be in other men's debts or danger, as also the Apostle exhorteth, Own nothing to any man; & Solomon also counseleth Rom. 13. 8. Pro. 6. 1. 2. 3. 4. 5. in the matter of suertyship; we should more warily take heed, that we plunge not ourselves over head and ears in the Lord's debt: for if it be a terrible thing to be bound to any man in statutes, staple, or merchant, or recognizance; much more to be bound to God, who will be paid, by one means or other, to the uttermost farthing. Q. How else may the hurt and evil of the guilt of sin be set forth unto us? A. It is compared to a stroke that lighteth upon the heart or soul of a man, where the wound is more dangerous, 1. Sam. 24. 4. 5. 6▪ Prou. 23. 32. then when it is in the body; and so it is also a sting, or a biting, worse than of a viper, as that which bringeth death everlasting. Q. Have you yet wherewith to set forth the evil of the guilt? A. It seemeth when the Lord saith to Cain, If thou Gen. 4. 7. Rom. 2. 15. dost not well, sin lieth at the door, that he compareth the guilt of sin to a dog, which being awaken, is always arring and barking against us: which is confirmed by the Apostle, who attributeth unto it a mouth, Rom. 2. 15. always open to accuse us, and that of no small matters, but of faults deserving eternal death. Q. What is the effect of this guilt of conscience? A. It causeth a man to fly, when none pursueth; Prou. 28. 1. Levit. 26. 36. and to be afraid even at the fall of a leaf. Q. When a man doth not know whether he sin or no, how can he be smitten, or bitten, or barked at, or fly for fear? and therefore against all this evil, ignorance seemeth to be a safe remedy. A. It is far otherwise: for whether a man know it or no, his guiltremaineth: as debt is debt, although the person indebted know it not, and it is by so much more dangerous, as not knowing it; he will never be careful to seek after the means to discharge it, till the Lords arrest be upon his back, when his knowledge will do him no good. Q. But we may see, that many heap sin upon sin, and know also that they sin, and yet for all that, cease not to make good cheer, and make their hearts merry: in so much as none are more jocund and pleasant than they. A. Yet the countenance doth not always speak Prou. 14. 13. 2. Cor. 5. 12. truth, but sometimes when in show it is most merry, there are pricks and stings in the conscience; and though it be oftentimes benumbed, and sometimes through hypocrisy seared (as it were with an hot iron) 1. Tim. 4. 2. yet the Lord will find a time to awaken and revive it, by laying all his sins before his face. Psal. 50. 21. Q. When the guilt of our sin is known, what is the remedy of it? A. First, it were wisdom, not to suffer it to run long on the score; but to reckon with ourselves every night, ere we lie down to sleep, and look back to to the doings of that day: that in those things that are well done, we may be thankful, and comfort our own hearts; and in that which hath passed otherwise from us, we may call for mercy, that so our sleep may be the sweeter. For if (as Solomon adviseth us) in the case of Prou. 6. 1. 2. 3. 4. 5. 6. debt by suertyship, it be our wisdom to humble ourselves to our Creditors; and not to take rest, till we have freed ourselves from their danger: much more ought we in this case to be wise, to hast to humble ourselves unto God, especially seeing nothing else but the blood of Christ, can satisfy the justice of God for sin. Q. Is the guilt of sin in all men alike? A. Of Original sin it is, but not of Actual; for Ezra. 9 6. as Actual sins exceed in some above others, both in greatness, and number, so the guilt of them increaseth accordingly. As appeareth, Ezra 9 6. where sin is said to be gone above their heads, and the guilt thereof to reach up to the heavens. Q. When the sin is gone and passed, is not the guilt also gone and passed? A. No: but though the act of sin be gone, so as Prou. 23. 32. Mat. 17. 3-5. the least print thereof appeareth not, yet the guilt remaineth always, as the mark of burning, when the burning is past. Q. What is contrary to the guilt of sin? A. The testimony of a good conscience, which is Prou. 15. 15. 2. Cor. 1. 12. Prou. 18. 14. perpetual joy and comfort, yea and a heaven to him that walketh carefully in God's obedience; as the other is a hellish torment unto men, especially when their consciences shall be awakened. CHAP. 11. Of the Punishment of sin. The punishment of Sin, In this life, In the Persons, jointly in body and soul. Apart, In soul. In body. In the things belonging to the Persons. In the life to come. ROM. chap. 6. vers. 23. For the wages of sin is death: but the gift of God is eternal life, through jesus Christ our Lord. Q. SO much of the guilt of sin: what is the Punishment thereof? A. All those judgements and Curses, that are denounced in the word of God against sin, or which at any time are inflicted upon sinners; all which are comprehended under this word death, and in regard of the equity, are called the wages, or reward of sin. Q. Are all the judgements and Curses, which are, or shall be inflicted for sin, laid down in the word? A. They cannot all in particular be laid down, Deut. 29. 20. & 28. 61. they are so manifold and divers; and therefore it is said, that they shall come, written and unwritten. Q. How far doth the punishment of sin extend itself? A. Even to the whole estate of him that sinneth: for whereas Executions upon Obligations unto men are so directed, as they can charge but either the person alone, or his Goods & lands alone, so as if the Creditor fall upon the one, he freeth the other; as if he fall upon the person, he can proceed no further then unto his body, & upon that only till death; the execution that goeth out from God, for the obligation of sin, is extended Luk. 11. 4. 5. to the whole estate of the sinner, and that for ever. Q. Can you draw this great number and diversity of judgements to certain heads? A. Yea: for they are either in this life, or in the life to come. Q. What are they in this life? A. They are either in the persons themselves, or in the things that belong unto them. Q. What are they in the Persons themselves? A. They are either in the whole person, body and soul jointly, or in the parts severally. Q. What are they in the whole jointly? A. a 1. Cor. 15. 56. Rom. 5. 20. & 6. 20. 1. Job. 1. 8. Mat. 12. 34. A necessity of sinning, (but without all fear or constraint on God's part), and that until they be borne again by the Grace of God. Q. What are they in the Persons severally? A. In the soul, and in the body apart. Q. What are they that are in the soul apart? A. A Spirit of Ignorance, and of want of judgement Ephes. 4. 17. 18. 19 to discern between good and evil; Forgetfulness of holy things: A strange Sottishness, and dullness to conceive of them: Hardness and stupidity of heart, void of all sense and apprehension of saving goodness, and of any affection or desire thereunto; which judgements, though for a time they are least felt, yet are more fearful and dangerous than those which are presently apprehended, and the sense whereof is sharp and bitter. Q. What are they upon the body apart? A. Hunger, thirst, weariness, want of sleep, all Deut. 28. kind of diseases, even to the itch; in the least of which (though few make account of them) we ought to have a sensible feeling of the anger of God, and of his just judgement for sin. Q. What are they in the things which belong unto them? A. Calamities upon their wives, children, families, Mat. 15. 22. & 7. 1. 2. goods, and good name. Q. Hitherto of the punishments in this life: What are they in the life to come? A. They are most horrible and unspeakable: first, the souls of the wicked, after this life, are sent immediately Luk. 16. 22. 23. to hell, until the day of judgement: then at Matth. 10. 28. Luk. 16. 25. the day of judgement, their Bodies shall be joined to their Souls, and both together shall be tormented in hell fire everlastingly; and so much the more tormented there, by how much they have had more freedom from pain of body, and anguish of soul, and loss of outward things in this life. Q. Is the punishment of all sins alike? A. No: For as the guilt increaseth, so doth the Joh. 19 11. Mat. 11. 20-25. punishment; and as the smallest sin cannot escape Gods hands, so look how we shall multiply sins here, he will heap his judgements then. CHAP. 12. Of the Word of God. The means of man's recovery, in the Word of God, Which is contained in the Scriptures of the Old Testament: viz. the Law. 5. books of Moses: Genesis. Exodus. Leviticus. Numbers. Deuteronomie. Prophets, which are either Poesy, Doctrinal only, as Proverbs. Ecclesiastes. Canticles. Lamentations. job. Both doctrinal, & foretelling things to come; as the Psalms. Prose, Historical Iosuab. Judges. Ruth. Samuel. 2. books. Kings. 2. books. Ezra. Nehemiah. Hester. Chronicles. 2. books. Doctrinal, and foretelling things to come. Greater Prophets Esay. jeremy. Ezechiel. Daniel. Smaller, Hoseas. joel. Amos. Abdias. jonas. Micheas. Nahum. Abakkuk. Zephanie. Aggei. Zacharie. Malachy. New Testament, Historical, of Christ Matthew. Mark. Luke. john. His Apostles, the Acts. Doctrinal Only, as the Epistles to the Romans. 1. Corinth. 2. Galath. 1. Ephes. 1. Philip. 1. Coloss. 1. Thess. 2. Timoth. 2. Titus. 1. Philemon. 1. Hebr. 1. james. 1. Pet. 2. joh. 3. jude. 1. Prophetical also, Apocalypse. Consisteth of two parts, Chap. 13. 2. TIM. chap. 3. vers. 13. 14. 15. 16. 17. 13. But evil men and seducers shall wax worse and worse; deceiving, and being deceived. 14. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them, 15. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ jesus. 16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17. That the man of God may be perfect, thoroughly furnished unto all good works. Q. THus far of the miserable and unhappy estate of man by sin, guilt, and punishment: where are we to seek remedy for recovery from this cursed and damnable Estate? A. In the word of God, as may appear by the words of the Apostle, 2. Tim. 3. Q. What is the word of God? A. The revealed will of God, concerning the means of man's salvation. Rom. 15. 4. 1. Tim. 4. 16. joh. 5. 39 Q. Where is the word of God to be found? A. In the writings of the Prophets and Apostles, called the Scriptures, joh. 5. 39 Q. What were these Prophets and Apostles? A. Holy men, that writ by divine Inspiration. 2. Pet. 1. 21. 2. Tim. 3 16. Q. How are the Scriptures divided? A. Into the Old and New Testament. Q. How is the Old Testament divided? A. Into the Law, and the Prophets. Q. Where is the Law contained? A. In the five books of Moses, called Genesis, Exodus, Leviticus, Numbers, Deuteronomie. Q. What are the Prophets? A. Expositions of the Law, written either in Poesy, or Prose. Q. What are they that are written in Poesy? A. They are either Doctrinal only, as the Proverbs of Solomon, Ecclesiastes, the Canticles, the Lamentations of jeremy, and job; or both Doctrinal, and foretelling things to come, as the Psalms. Q. What are they that are written in Prose? A. They are either Historical, or Doctrinal, and foretelling things to come, called the Prophets. Q. What are the Historical? A. josuah, judges, Ruth, the 2. books of Samuel, the 2. books of the Kings, Ezra, Nehemiah, Hester, and the 2. books of Chronicles. Q. What are the Doctrinal, and which foretell things to come? A. They are called either the greater Prophets, as Esay, jeremy, Ezechiel, and Daniel. Or the smaller, as Hoseas, joel, Amos, Abdias, jonas, Micheas, Nahum, Habakkuk, Zephanie, Aggei, Zacharie, and Malachy. Q What are the books of the New Testament. A. They are Historical, or Doctrinal. Q. What are the Historical? A. Either such as write of Christ, as Matthew, Mark, Luke, and john; or of the Apostles, as the History of the Acts. Q. What are the Doctrinal? A. They are such as are either only Doctrinal, or Prophetical also. Q. What are they that are Doctrinal only? 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 Timothy, to Titus, Philemon, the Hebrews, the Epistle of james, the 2. Epistles of Peter, the 3. Epistles of john, the Epistle of jude. Q. What is that which is Prophetical also? A. The book of the Apocalypse, or Revelation. Q. How may these books be discerned to be 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 themselves, and by themselves: whereas all other writings are profane, further than they draw holiness from these; which yet is never such, but that their holiness is imperfect and defective. Secondly, they are perfectly profitable in themselves, Jam. 1. 21. to instruct to salvation, and all other are utterly unprofitable thereunto, any further than they draw from them. Thirdly, there is a perfect concord and harmony Act. 26. 22. in all these Books, notwithstanding the diversity of persons by whom, places where, and times when, and matters whereof, they have been written. Fourthly, there is an admirable a Psalm. 19 7. Heb. 4. 12. force in them, to incline men's hearts from vice to virtue. Fifthly, in great b 1. Cor. 1. 17. 18. 21. 24. & 2. 15. 1, Tim. 5. 21. plainness and easiness of style, there shineth a great Majesty and authority. Sixthly, there is such a gracious simplicity in the writers of these Books, that they neither spare their friends, nor themselves, but most freely, and impartially, set down their own faults and infirmities as well as others. Lastly, Gods own Spirit working in the hearts of his children doth assure them, that these Scriptures are the word of God. Q. Is it agreed upon, that these Books are alone in account of the Books of Scripture? A. Concerning the Books 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 divers other books, (called Apocrypha) do belong to the Old Testament, and are of the same authority with the other that have been named. Q. By what reasons may this error of theirs be overthrown? A. By these: First, they were not written at the first in the Hebrew tongue, in which, all the authentical Books of the Old Testament were originally written. Secondly, the jews (to whom the Oracles of God Rom. 3. were committed, under the Old Testament) have acknowledged and kept these only as Canonical, and the Oracles of God, and not the other. Thirdly, these only were read and expounded in Act. 13. 15. their Synagogues, and not the other. Fourthly, the Primitive Churches after the Apostles, (both Greek and Latin) did receive these Books only for Canonical Scripture. Q. What worthy use and effect of these books 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. Salvation, through faith in jesus Christ. Q. How doth that appear? A. First, for that God is the Author of them, who is for his wisdom, able; & for his love to his Church, willing, to set down such a Rule as may guide them fully and perfectly to eternal Life. Secondly, for that it is profitable, to teach all true doctrine, and to confute the false; to correct all disorder, private, and public, and to inform men thoroughly in the way of righteousness. Thirdly, for that the Minister of the Word is said thereby, to be made complete and perfect to every duty of the ministery. Q. How doth this last reason hold? A. Very strongly: for more being required of a Minister, that is to be the eye and mouth of the people, then of the people themselves; if it be sufficient to make him perfect, it is much more able to give them sufficient Instruction. And seeing the Minister is Act. 20. 27. bound to disclose the whole Counsel of God to his people, & may be thereunto fully furnished out of the treasury of the Word of God; it followeth that they also out of the Scriptures may be abundantly taught to Salvation; & need not elsewhere to seek for any supply. Q. What other things do you gather from these causes, properties and effects of Scripture? A. First, that it alone being able and sufficient to Mat. 23. 8. joh. 5. 39 Matth. 15. 9 make us wise to Salvation, we need no unwritten Verities, no Traditions of men, no Canons of Counsels, or Sentences of Fathers; much less Decrees of Popes, to supply any supposed defect of the written Word of God, or to give us a more perfect direction in the way of life, then is already set down expressly in the Canonical Scriptures. Q. What else learn you from thence? A. I learn further, (especially from this, that they john 12. 48. Galath. 1. 9 they are inspired of God): 1. That they are of divine authority. 2. That they are the rule, the line, the squire, and light, whereby to examine and try all judgements and sayings of men, and of Angels, whether they be such as God approveth, yea or no; & that they are not to be judged or sentenced by any. And therefore that the Church of Rome, who hangeth the credit and authority of the Scriptures on the Church's sentence, doth therein offer horrible injury and indignity unto God, making thereby the Church's word, of greater credit and authority than the Word of God. Q. What further do you learn from hence? A. I learn 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 firm and stable, and changeth not: and therefore is as a rule of steel, and not (as the Church of Rome blasphemously affirmeth) like a rule of lead, which may be bowed every way at men's pleasures. Q. But it seemeth the Scriptures are dark, and hard to be understood, and therefore that the reading of them is not to be permitted unto the common people, but unto those only that are learned. A. The direct contrary is taught by the Apostle, when he affirmeth, that Timothy was nourished up in the Scriptures from his infancy. For if they be so penned, that little children may profitably read them, there is none so gross (which hath the understanding of a man) but may profit by them; coming in the fear of God, and with invocation of his name, to the reading and hearing of them. CHAP. 13. Of the parts of God's Word, and of the Covenant of works in general. The parts of God's word, are the doctrine or Covenant of Works, called the Law, of which in General. Special. Chap. 14. Grace, called the Gospel. Ch. 27. GAL. chap. 3. vers. 17. to the 25. 17. And this I say that the covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18. For if the inheritance be of the Law; it is no more of promise: but God gave it to Abraham by promise. 19 Wherefore then serveth the Law? it was added because of transgressions, till the seed should come, to whom the promise was made, and it was ordained by Angels in the hand of a Mediator. 20. Now a Mediator is not a Mediator of one, but God is one. 21. Is the Law then against the promises of God? God forbidden: for if there had been a Law given which could have given life, verily righteousness should have been by the Law. 22. But the Scripture hath concluded all under sin, that the promise by faith of jesus Christ, might be given to them that believe. 23. But before faith came, we were kept under the Law, shut up unto the faith, which should afterwards be revealed. 24. Wherefore the Law was our Schoolmaster to bring us unto Christ, that we might be justified by faith. 25. But after that faith is come, we are no longer under a Schoolmaster. Q. HItherto we have heard of the Doctrine of the Scriptures what they are, and what are the causes, properties, and effects of them; as being they, from whom only all Doctrine concerning our salvation, is to be drawn and derived: What are the parts of that Doctrine? A. Either the doctrine of works, commonly called the Law: or of Grace, called the Promise; and since the coming of Christ, the Gospel, as appeareth by this Scripture. Q. What is the drift of this Scripture? A. It showeth two ways of recovering happiness; the one by the works of the Law, the other by faith in the promise of grace: and that the Law is not that way, whereby we can receive the Happiness we have lost. Q. How is that showed? A. For that the promise of grace, whereby Abraham was justified, was 430. years before the Law; and therefore that the Law which cometh after, cannot make void the Covenant of Grace; which it should do, if a man were justified by the Law. Q. But it may be said, that the justification by Works of the Law, doth not make void the Promise of Grace, when as the matter is so handled, as Salvation cometh in part by the Works of the Law. A. Yes verily, it is made void notwithstanding: for if Salvation were before the Law was, only by Grace; and now should be by Works and Grace: then the promise given to Abraham, of Grace only, should be made void. And therefore the Apostle in the 18. verse doth show, that if it be of the Law, it cannot be by the promise of Grace. Yea the Law is so far from bringing salvation, that through the corruption of our nature, it increaseth sin in us. Then it should seem that there is no use of the Law, seeing it doth not justify us, either in all, or in part? A. Not so: for it was given to show and discover sin, and in that regard to terrify and affright us, and drive us from all confidence in ourselves: as also to serve as a rule, whereby we are to direct and amend our lives. Q. How is that showed? A. 1. By the testimony of the Apostle, saying, that by the Law cometh the knowledge of sin. 2. By the Rom. 3. 20. manner of the giving, which was with such terror of thunder, lightnings, and smoke, and fearful sound of the trumpet, as the people could not abide the voice of God: but were feign to desire that they might not hear the same, but that Moses might be a Mediator to receive the Law from God's mouth, and that they might receive it from him. Q. What observe you from that? A. That the Law is terrible unto us, by reason of the guilt of our sins; and that it driveth us to seek for a Mediator, which is Christ alone, who is here figured in the Mediation of Moses. Q. If the promise of Grace take away sin, and the Law increase sin; if it take away the conscience of sin, and this doth cause a conscience and remorse of sin; it seemeth that the Law is contrary to the promise of Grace. A. Not a whit: for the Law would also take away sin, and the conscience of sin, if any man were able perfectly to observe it; for the Law of itself causeth no sin, but only by accident, by reason of our corruption: Rom. 8. 3. otherwise it is a furtherance to the Salvation which is by Grace. Q. Tell us then how the Law serveth, to the helping forward to the justification, which is by the free Grace of God? A. The Law shutteth all men, & all that is of man, under Sin: not to this end that they should perish, but contrariwise that they might be saved, that believe. Q. Make that more plain. A. The Apostle compareth the Law to a justice of Peace, or a Sergeant which arresteth such as transgress Gal. 3. 23. the same, and layeth them in prison; not that they should perish there, with hunger, cold, or other annoyances of the prison: but that when they feel their misery, and discern, that of themselves, and by their own deserts they cannot get out of it, they should thereby be moved the more earnestly, to seek after the free pardon and grace of the Prince. And therefore it is not contrary to the promise of grace, but a special help towards the obtaining thereof. Q. How is this further cleared. A. By this, that the Apostle compareth the Law to Gal. 3. 23. a Garrison, which is set in a town, to keep such Inhabitants thereof in awe and servitude, as have not loyally-affected minds to their Prince; to the end, that in time, they coming to a just and dutiful obedience, may be freed from the awe and servitude of the Garrison. Q How else? A. It is compared to a Tutor, or Guardian. For as Gal. 3. 24. he keepeth the child that is under age straightly, by means whereof he hath a desire to be out of his nonage, and to enjoy the liberty of a son: so after the Gal. 4. 2. same manner, the Law, through the terror and severity thereof, moveth us with the more ardent desire to seek after Christ. Moreover, as a Tutor or Usher directeth the steps of the child, and instructeth him in such courses of life, by which he is afterwards to live: so the Law, after it hath brought us to Christ, directeth us in the way we have to walk in this life, to life everlasting: so that it hath two notable and worthy effects; one as a spur to chase us unto Christ, the other as a light to direct and teach us how to walk, when we are come unto him. Lastly, as a Tutor, it humbleth us, whiles by means thereof we understand, how far we are from fulfilling the same; and consequently, how unable we are by the works of the Law, (which alone are good works) to free ourselves from the curse of the Law. CHAP. 14. Of the Covenant of Works in special. The Covenant of Works, or the Law in special. In which consider Generally, How it is defined. By what rules interpreted. Specially, and herein the Preface. The Law itself, The first Table of God's worship, Inward only. 1. Commandment, Ch. 15. Outward also, More generally. 2. Commandment. Chap. 16. More particularly concerning the Special use of God's Name. Comman. 3. Chap. 17. The special time of his worship. Com. 4. Chap. 18. The 2. Table, of our Duties to man. ROM. chap. 2. vers. 14. 15. 14. For when the Gentiles which have not the Law, do by nature the things contained in the Law: these having not the Law, are a Law unto themselves, 15. Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another: Q. HItherto of the Covenant of Works in general: it followeth to treat thereof in special. Where is the Covenant of Works summarity set down? A. In the Moral Law. Q. Doth the Doctrine of the Moral Law go before the Doctrine of the Gospel? A. Yea. Q. Why so? A. Because it was before the Gospel, for it was given to Adam, in his Integrity; when the promise of Grace was hidden in God. Q. Must it therefore be first in use? A. Yea verily: as touching the former use or virtue of the Law, which is, to show us what we should do, and our sin, and the punishment due unto our sin. Q. Why is it said, that the Law was not before Moses? A. That is to be understood of the Law, as it was written, whether by Moses, or the hand of God: otherwise the same Law (for the substance thereof) was also written in the beginning in the heart of Adam and Eue. Q. What is the Moral Law? A. It is a Doctrine commanding the perfection of Godliness, and Righteousness, binding us to eternal Deut. 5. 32. & 12. 32. 42. death for our least defect therein; which Law is handled at large throughout the whole Scripture, but is summarily contrived, first into ten words, or ten Commandments, Deut. 4. 13. & 10. 4. Mat. 22. 37. written by Gods own finger at the first, in Tables of stone: to signify thereby, not only the hardness of our hearts, in which they ought to be imprinted; but also the perpetual use of them, to the Galath. 3. 10. very end of the world. And after, further abridged into two Commandments by our Saviour Christ, containing the sum of the whole Law. Q. What is the first thing that is necessarily required of us, for our better profiting by the Law? A. That we have the true knowledge, and right understanding of the Law, without the which it is unpossible to reap any of the former fruits. For how can a man acknowledge the breach of that Law, which he knoweth not? or how can he serve him in the endeavour of performance of it, unless he understand his Masters will? Q. What rules are there to help us, to the right understanding of the Law? A. There be chief four; whereof the first is, that the Law is spiritual, reaching to the soul, and all the Rom. 7. 14. Deut. 6. 5. Mat. 22. 37. Mark. 12. 30. Luk. 10. 27. powers thereof: For the Law chargeth the understanding to know every duty, even all the will of God contained in it. It chargeth the judgement to discern between good and evil; between two good things, which is the better. It chargeth the memory to retain; it chargeth the will to choose the better, and leave the worse; it chargeth the affections to love things to be beloved, and to hate things to be hated. Q. Doth the Law require these alike of all? A. No, but according to the sex, growth in age, difference of calling: as more of a man, then of a woman; of a young man, then of a child; of a public person, then of a private man. Q. What is the second rule? A. That the Law is perfect, not only charging the Psal. 19 7. soul, but also the whole soul: not only to know, discern, retain, will, and follow good, but to do the same perfectly. So in condemning evil, it condemneth all evil; and in commanding good, it commandeth all good. Q. What is the third rule? A. When the Law forbiddeth or commandeth any thing, it forbiddeth and commandeth all means, Mat. 5. 27. 30. occasions, and provocations thereunto. Q. What is the fourth rule? A. Whatsoever the Law commands, it forbids the Mat. 5. 21. 23. 24. 25. contrary; and whatsoever it forbids, it commandeth the contrary. Q. Why is every Commandment set forth unto us, by the second person of the singular number? A. God therein wisely preventeth a common abuse amongst men, which is to esteem that which is spoken to all men, to be (as it were) spoken unto none. As you shall have it common amongst men to say and confess, that God is just and merciful, and that he commandeth this, and forbiddeth that; and yet they usually so behave themselves, as though it nothing concerned them, & that they notwithstanding might live as they list. Q. What learn you from this? A. That every particular man is to judge and esteem that God speaketh in the Law, to him in particular, & that he is accordingly to be affected therewith. Q. Why are all the Commandments (except two) set down negatively? A. Because the Negative bindeth more strongly: for the Negative precept bindeth always, and to all moments of time; the Affirmative bindeth always, but not to all moments of time. Q. To come then unto the words of the Law, how are they divided? A. Into a Preface, and ten Precepts or Commandments. Q. What is the Preface? A. I am the Lord thy God, that brought thee out of the land of Egypt, out of the house of bondage: which hath a reference to all the ten Commandments, and is a reason to urge the observance of every one of them. Thus: If I be the Lord thy God, which brought thee out of the land of Egypt, thou must then keep all my Commandments; but I am the Lord thy God which brought thee out of the land of Egypt; therefore thou must keep all my Commandments. Q. How can this belong unto us which are not Israel? A. Though we be not Israel in name, or according to the flesh, yet we are the true Israel of God, according to the Spirit and promise: God also by this Levit. 26. 4-10. Deut. 28. 13. 13. style doth clearly distinguish himself from all Idols whatsoever. Q. Why doth the Lord make choice of that benefit, which seemeth nothing at all to belong unto us, rather than of any other, wherein we communicate with them? A. First, because it is the manner of God, to allure the Israelites, to whom the Law was given at the first, as children, with temporal benefits, having respect to their infirmity and childhood: whereas we are blessed of God with greater knowledge; and therefore in respect of them, are (as it were) at man's estate. Secondly, because it was fittest to express the spiritual delivery from Satan, by Christ, which was thereby (after a sort) represented; and so it belongeth no less (if not more) to us then to them. And thirdly, we having been freed from the slavery of our bloody enemies, whereunto we were so near more than once, and unto whom we justly have deserved to have been enthralled; and it being the common case of all God's children, to be in continual danger of the like, and to feel the like goodness of God towards them, we may also make use of this title, and esteem it a bond also for us unto God. Fourthly, because it was the latest benefit, the sweetness whereof was yet (as it were) in their mouth. And herein the Lord had a respect unto our corrupt nature, who are ready to forget old benefits, how great soever. Q. So much of the Preface: How are the Commandments divided? A. Into two Tables: whereof the first contain our duties to God, in the four first Commandments; and the other those to our neighbour, in the six other Commandments. Q. What are those towards God? A. Such as concern his worship; and therefore to be preferred before the other towards our neighbour. Q. How may that be showed? A. By the inequality of the persons offended, God, and man; then also by the punishments assigned in the Scripture: for the breaches of the first Table, are to be more severely punished, than the breaches of the second. As he that revileth the Magistrate shall bear his sin; but he that blasphemeth God, shall be stoned ●. Sam. 2. 25. to death. Which serveth to discover the crafty practices of the Papists, who would make men believe, that the chiefest and most meritorious good Works, of all, required in the Law of God, are the works of the second Table; as Charity, almsdeeds, thereby deceiving the people to enrich themselves. Q. Are all the duties of the first Table greater, than all the duties of the second? A. Yea, if the comparison be equally made, as if the chief of the first Table, be compared with the chief of the second; the middle duties of the one, with the middle duties of the other; and the last and least of the former, with the last and least of the latter; otherwise not. For if the murder of a man be compared with the least abuse of the name of God, it is a greater sin than it: so is Adultery, being in comparison set against the least breach of the Sabbath. Q. How is this Worship of God divided? A. Into Inward only and Outward also. Q. Where is the Inward Worship commanded? A. In the first Commandment. CHAP. 15. Of the first Commandment. The 1. Commandment is of the inward worship of God, in the Understanding, Knowledge. Faith. Will and affection, above all to Love him. Fear him. Reverence him. EXOD. 20. 3. Thou shalt have no other Gods before me. Q. WHat is the first Commandment? A. Thou shalt have no other gods before me. Q. What is the duty required in this Commandment? A. The inward worship of God: as appeareth by the words before me, that is that whereof I alone take notice. Where we must take heed we imagine no likeness of God, thereby setting up an Idol in our hearts; which we shall do, if we liken him to any thing whatsoever, subject to the sense or imagination of man. Q. Wherein consisteth the inward worship of God? A. In two things, (according to the inward man): first, in the understanding: 2. In the will and affections. Q. What is required in the Understanding? A. The knowledge of God, and of his Attributes, 1. Chron. 28. 9 properties, and actions, so far forth as he hath revealed himself in his word and works. Secondly, Faith, John 17. 3. both in believing the things that are written of him, and applying to ourselves his promises. Q. What is contrary to this? A. Confidence and trust in ourselves, or in our jerem. 17. 5. Psal. 62. 10. friends, honour, wisdom, money, learning, or credit, etc. which are but means given us of God, whereby to glorify him the better. Q. What is our duty to him, in regard of these, and all other good means? A. First, to trust in God, no less when we have them, than when we want them. Secondly, by hope, john 13. 15. patiently to attend for all things that we need, at God's hands: not only when we have the means, but also when we want all apparent means; as was the condition of the Israelites in the desert: yea, when the means shall seem contrary, as it was in the case of the Psalm. 37. 7. & 22. 4. 5. Dan. 3. 17. 18. three companions of Daniel, & of Daniel himself; and as job professed he would do, saying, I will trust in God although job. 13. 15. he kill me. Thirdly, by humility, to cast ourselves down before God, acknowledging our insufficiency in ourselves; and therewith also to season all our behaviour, both towards God, and man. Contrary whereunto is presumption, whereby we use to glory and boast of ourselves, and our own strength and goodness. Q. What is required in the will and affections? A. In the will and affections is required, first to love Deut. 6. 5. God; that as we know and believe that he is good, yea the chiefest good; so we love him above all: John 14. 15. 21. 23. Psal. 119. 97. which love (for that we cannot love God in himself) is then in truth in us, when we love his word and Commandments. Q. What is contrary to this love of God? A. Such a love of ourselves, and of worldly 1. John 2. 15. Exod. 32. 32. Rom. 9 3. pleasures, as causeth us to leave those duties undone, which God requireth of us: whereas the true love of God will move us, with Moses, and Paul, to wish ourselves accursed, rather than that the glory of God should any thing at all be stained by us. Q. What further is required? A. To fear him above all others, because he (above Matth. 10. 28. 1. Pet. 3. 6. all others) is most powerful and just .. And this fear is then in us, when it is stronger to move us to good, than the fear of men, to move us to evil. Secondly, when we do not the good we do, only, or principally for fear of danger from men, but for fear of God. Q. What is yet further required in the inward worship? A. The reverénce of the Majesty of God, in regard whereof we should carry such a holy shamefacedness in all our actions, that no unseemly behaviour proceed from us, that may any ways be offensive to him; of which, if men be so careful in the presence of Princes, who are but mortal men: how much more careful aught we to be thereof, in the presence of the Almighty and most glorious God? Which holy Reverence of God, was specially prefigured in the Ceremonial Deut. 23. 12.— 14. Law, where it was required, that when men would ease themselves (according to the course of nature), they should go without the Host, and carry a paddle with them, to cover their feet, because (saith the Lord), I am in the midst of you: whereby the filthiness, and impurity of the mind was forbidden, more than of the body, and the equity hereof reacheth also unto us. Q. What is contrary to this reverence of the Majesty of God? A. Irreverence, or profaneness, when men regard not how basely, and vilely, and unseemly they behave themselves before God. And thus much of the Inward Worship of God: the Outward Worship of God followeth. Of which more generally in the Second Commandment; more particularly in the third and fourth. CHAP. 16. Of the Second Commandment. The outward worship of God in general, in the second Commandment: where consider the Things Forbidden, General. Special, Images Making. Bowing down and worshipping. Commanded, General. Special: Substantial, Ordinary, Prayer. Extraordinary; Fasting. Feasting. Circumstantial, as convenient gestures. Reason, Threatening. Promise. EXOD. 20. 4. 5. 6. 4. Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5. Thou shalt not bow down thyself to them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children, unto the third and fourth generation of them that hate me. 6. And showing mercy unto thousands of them that love me, and keep my Commandments. Q. WHat is the second Commandment? A. Thou shalt not make thee any graven Image, nor likeness of things, etc. Q. What is treated of in this Commandment? A. The outward worship of God, as appeareth by the words, make, bow, worship. Q. What learn you from this order of the Commandments? A. It showeth, that the inward and outward worship of God ought to go together: so that they who dare present their bodies to a Mass, or any other gross Idolatry, and say they keep their hearts to God, are here convicted of falsehood and hypocrisy. Q. What is forbidden in this Commandment generally? A. All will-worship, how great a show soever it have. Q. What are the parts of that will-worship? A. The outward worship of any besides God. and of God any otherwise then he commandeth. Q. What are the particulars forbidden in the outward worship of God? A. First, we are forbidden to make Images; and secondly, to bow unto them, or worship them. Q. Why is this part so largely set forth? A. To meet with the corruption of men, that by nature are exceeding prone to Idolatry. Q. Are all Images by this Commandment unlawful? A. No, but such as are made for religious ends and uses: for in civil matters they may have a lawful and commendable use. Q. What gather you of this? A. That the Popish doctrine of Images (that they are Lay men's books), is directly contrary to the word of God; and therefore to be detested of all God's children. Q. What Images are most of all condemned? A. Images of God: for it is a great sin to conceit or imagine in our hearts, that he is like any thing, how excellent soever we do think it; but it is much worse so to set him out to the view of others, considering that the mind can conceive a further beauty, than the hand of the Artificer can express. And therefore the children of Israel did sin grienously, and were Exod. 32. 4. 9 10. 27. 28. worthily condemned, for worshipping God, in the Image of a Calf. Q. Did not the Israelites worship the Calf as God, as the Papists say? A. No: but they worshipped God in the Calf: Exod. 32. 5. for they said, Let us make a feast to morrow to the Lord. Q. Wherein did they sin so grievously? A. In tying the presence of God to the work of their own hands, and coupling him with their Idols, Exod. 20. 4. 5. 6. 1. King. 18. Matth. 15. Hos. 2. 16. which he cannot endure: for God saith by his Prophet Hosea, You shall no more call upon me in Baal. So impossible it is truly to serve God by an Idol, as the Papists do. Q. How appeareth it, that we should make no Image of God? A. In the 4. of Deuteronomie, the Lord forewarned Vers. 12. the Israelites, that because they saw no Image of him when he gave the Law; therefore they should make no likeness of him. Q. But what moves the Papists to paint God like an old man? A. The false expounding of a place in Daniel, where Dan. 7. 5. he is called the Ancient of days. Whereby is meant his Eternity, how he was before all times: But whatsoever Deut. 27. 15. property in God it be, that they set forth by an Image, it is execrable so to do. Q. What other Inventions of men (besides Images) are here forbidden? A. All such inventions of men, as are devised for any worship or service of God: likewise all representations of any grace of God, otherwise than God hath appointed, or may be allowed by his word. And herein we are to observe the Apostles rule and practice, 1. Cor. 11. where he saith, That whicb I have received of 1. Cor. 11. the Lord, I have delivered unto you: for if he might add nothing to God's Ordinance, much less may we. Q. What else is here condemned? A. First, to use any Word publicly in the Church, besides the written word of God, contained in the Canonical Scripture. Secondly, to devise any other ministery, then that which God hath appointed. Thirdly, to go to Witches, to consult with Star gazers, or the like, to whom Moses opposeth a Prophet, as the only lawful Minister of God, & warrantable means to know his will by. Q. What further is forbidden? A. All the means and occasions of Idolatry, and all Deut. 7. 3. 4. 1. Cor. 11. 39 league and amity with idolaters; therefore no professor of the true worship of God should marry an Idolater, or an apparent profane and irreligious person. Q. What other things are here forbidden? A. All such Ecclesiastical ceremonies, and rites of Religion, as are repugnant to God's word, or not warrantable by the general grounds thereof. Q. What is to be observed of that it is said, Thou shalt not bow down to them, nor worship them? A. Hereby is noted a further degree of Idolatry, which here also is forbidden; as when men shall 1. King. 19 18. shrine, cloth, and cover Images with precious things; Ezra. 16. 18. 19 kneel and creep unto them, light candles before them, & such like; or when men shall not only use, but commend and extol, and by authority urge the inventions of men: wherein the gross Idolatry of Popery is condemned, which though it be taken away from amongst us, yet the corruption cleaveth still to the hearts of many; as may be seen in them, that make courtesy to the chancel where the high altar stood, and who give the right hand unto standing crosses, Crucifixes, etc. Q. What kind of Images are here forbidden, to be worshipped? A. All kinds, whether such as are made with man's hands, of which Esay speaketh, saying, One piece of wood Esay 44. 15. 17. Hos. 8. 4. is cast into the fire, and another of the same tree is made an Idol: or such as in themselves are the good creatures of God; as those which Hoseah speaks of, saying, They worship their gold and silver. Yea, of whatsoever things it may be said, that they have eyes & see not, mouths and speak not, ears and hear not, noses and smell not, feet and go not; unto them is this worship forbidden to be performed. Although therefore the Papists worship not jupiter, Mars, and such like Heathen Idols, but the holy Saints (as they say) in, and by their Images; yet by that, which hath been said, it appears, that even that worship of theirs, is impious and abominable Idolatry. Q. What further is forbidden here, under the worship of Images? A. To use any thing that God hath commanded 1. King. 18. 4. 1. Chron. 15. 13. for his worship, otherwise than he himself hath appointed; for the brazen Serpent abused, was worthily broken in pieces; and the Israelites for carting the Ark, were worthily punished. Q. What else is forbidden? A. To pray for such things as God hath made no promise of, or for such persons as he hath made no promise unto: as when men pray for souls departed, or for those that sin to death; or to give thanks to God 1. joh. 5. 14. 16. for things unlawfully gotten. Q. Proceed to the rest of the things forbidden. A. The abuse of the Sacraments, which in Popery Luk. 22. 25, 26. 1. Pet. 5. 23. are made Sacrifices; also the abuse of the Ministry, to other ends, than those for which it is ordained: as when Ministers exercise tyrannical Lordship over the flock, or their fellow-servants; as the Bishops of the Church of Rome use to do. Or when in the execution of their function, they seek themselves, and not the edification of God's people, etc. Q. So much of the things forbidden: What are the things commanded? A. General, or special. Q. What is the Commandment in general? A. To use such outward means only in the worship of God, as himself doth approve in his word. Q. What are the things specially commanded? A. The outward Substance and Circumstances of God's worship. Q. Wherein consisteth the outward Substance of God's worship? A. Partly in such things as we give to God; and partly in such things as God giveth to us. Q. What are the things that we give to God? A. They are ordinary, or extraordinary. Q. What are the ordinary? A. Prayer for such things as we lack, (and thanksgiving for such things as we have received); which all men are bound to use, both publicly, and privately. Q. What are the extraordinary? A. Fasting, and feasting to God. Q. What are the things God giveth us? A. His creatures in the first place; also his Word and Sacraments, his ministery, and the Censures of the Church. Q. How do we worship God in these? A. In the Creatures, by beholding his glory in them; in his Word, by diligent hearing it, and careful believing and practising it; in his Sacraments, by receiving them duly; in the Ministry and Censures, by submitting ourselves unto them. Q. Wherein consist the outward circumstances of God's worship especially? A. In the reverend gestures of the body, which being forbidden to be given to Images, are therein commanded to be given to God. Q. How can there be any use thereof to God, sith he is a Spirit, and looketh to the heart? A. Very well: for first, the whole man, and consequently the body itself, oweth a duty to God. Secondly, it is a glass, wherein the affections of the mind are beheld. Thirdly, the mind is the better helped and furthered in the inward worship, when both body and mind do go together. Q. What gestures are most convenient for the body? A. diverse, according to the diverse exercises of Religion: as at the reading of the Word, standing; at Prayer, kneeling, casting down our eyes, in witness of humility; and lifting them up, to witness our confidence, etc. except our infirmities, or the like lets shall hinder us herein. Q. So much of the Commandment: what are the parts of the Reason? A. A threatening, to restrain from disobedience, and a promise to allure to obedience. Q. What is the sum of the threatening? A. That he will punish the offender, both in himself, and children, to many generations; the greatness of which punishment he shows, by comparing his wrath to the rage of a jealous husband, upon the unchaste behaviour of his wife. Q. Declare the same more plainly. A. If any (being joined unto God in Christ) have promised in Baptism to serve him alone; and yet notwithstanding will serve and worship others, how good soever they (be whether Angels, or Saints), they shall not escape God's wrath: for if corporal adultery be so severely punished, much more shall spiritual. Q. But how doth that agree with the righteousness of God, to punish one for another? A. Very well: for if Princes (whose judgements are shallow in comparison of Gods, the depths whereof are past finding out) do with equity disinherit and put to shame the posterity of Traitors: the Lord may much more justly do the like. For the wicked child following his father's steps, is a Traitor himself, having both his father's sin, and his own upon his head. Q. Why will God be so extremely revenged of them? A. Because they are (as it is said here) Haters of him. Q. Is there any that hate God? A. Yes a joh. 15. 18. Rom. 1. 29. 30. & 8. 7. & 5. 10. Coloss. 1. 21. verily: for so many as worship him, otherwise then himself hath commanded, do hate him; for although every Idolater will say that he loveth God; yet here God witnesseth of him that he is a liar, and that he hateth God, in that he hateth the worship that he commandeth; in the love whereof, God will have experience of his love. Q. So much of the threatening: what is the sum of the promise? A. That he will bless the obedient unto many generations, both in themselves, their children and posterity, and in whatsoever belongeth unto them. CHAP. 17. Of the third Commandment. The special use of God's name in this Commandment, wherein consider the Precept, and in it things Commanded in General. Special, the true use of Oaths. Vows. Forbidden in General. Special, the abuse of Oaths. Vows. Reason. EXOD. 20. 7. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless, that taketh his Name in vain. Q. WHat is the third Commandment? A. Thou shalt not take the Name of the Lord thy God in vain, etc. Q. What is meant by the Name of God? A. The titles, & a Exod. 6. 2. 3. & 34. 14. Deut. 18. 19 22. Attributes of God, together with the b Matth. 28. 19 Act. 2. 38. Act. 21. 13. ordinances, works, and the whole outward worship of God, as that whereby God is made known unto us; which is taken from the manner of men, who are known by their names. Q. What is meant by the taking thereof in vain? A. All abuse thereof: where, mentioning the smaller fault, he declareth the heinousness of the greater: for if the taking of his Name in vain only be a sin; how heinous a sin is it, when it is blasphemed, or used for the confirmation of a lie? Q. What requireth God of us in general in this Commandment? A. The Maintenance of his Name and honour with our tongue; which is performed by a careful and heedy watch; as to avoid the profanation and abuse of the things aforesaid, by our tongue; so to apply them with all reverence and circumspection, to such uses as they are appointed unto by God. Q. What necessity was there to have a special Commandment, for the direction of the tongue in this first part of the Law, which concerneth the worship of God? A. Because (as the Apostle saith) it is an untamed jam. 3. 8. evil, and unbridled; and therefore a whole Commandment cannot be employed amiss for the direction of it, in the use of the Name of God. And seeing in the second Table, there is a Commandment tending almost wholly to restrain the abuse of our tongues towards our neighbour; there is much more need of a precept, both for the direction and restraint of it, in the matters concerning God, and his most glorious Name. Q. What is here generally to be observed? A. The high honour that God showeth unto us, who being able, either by himself, or by his Angels, to maintain his own Name and glory, hath notwithstanding committed the maintenance thereof unto us; which should teach us to be very chary and careful to discharge our duty faithfully, and thereby to show ourselves worthy this honour. Q. By what means are we to show this carefulness? A. By a diligent preparation, before we speak of any of these holy things, by considering both of the cause that should move us to speak of them, and of the reverent manner of using them. Q. What doth God require in this Commandment more specially? A. The true use of Oaths and Vows. Q. In the true use of an oath, what should we chief regard? A. First, whether the matter be doubtful whereof we speak. Secondly, whether it be weighty and worthy of an oath. Q. Such persons then as have no weighty matters to deal in, may not take an oath at all? A. No verily: and therefore it is altogether unlawful for children to swear, because they cannot think sufficiently of the dignity of an oath: and no Atheist or profane men should swear, because either they believe not, or they serve not God. Q. What further must we regard in taking an oath? A. First, whether the question or doubt may be ended by Verily, or Truly, or such like naked asseverations: Mat. 5. 37. for then by the example of Christ, we ought to forbear an oath. Secondly, whether he (for whose Heb. 6. 16. cause we give the oath) will rest in it, and give credit unto it; for otherwise the name of God is taken in vain. Thirdly, if an oath be given, we must use no other than God's word alloweth; although in lawful Deut. 6. 13. Zeph. 1. 5. contracts with an Infidel, or Idolater, we may admit of such oaths, whereby they swear by false gods. Q. What are the things forbidden in this Commandment? A. First in general, all unreverent, sudden, and causeless speaking of the Titles, Attributes, Actions, and Ordinances of God: as when men cry, O Lord, O God, Good God etc. in matters light, and of no moment. And therefore for restraining of this corruption, we should seriously think how powerful God is, to punish such unreverent behaviour; as also how able and ready to bless them, who shall reverently behave themselves in their tongues and words, touching these matters: for which cause we are to remember, that the Name Deut. 28. 58. Psal. 99 3. of God is fearful, as it is written. Q. What is more specially forbidden? A. First, all abuse of oaths: as 1. rash oaths. 2. a Mark. 5. 34. 35. 36. jam. 5. 12. Mark. 9 25. superstitious oaths; as by the Mass, our Lady, etc. 3. blasphemous oaths. 4. counterfeit and mockoathes. 5. the error of Anabaptists, condemning all oaths. Secondly, here is forbidden the abuse of Vows: as the making of all unlawful Vows; the not paying, or delaying of lawful vows, and the performing of unlawful. Eccles. 5. 15. Psal. 76. 11. Thirdly, all abuses of the Word to magical Spells, and Charms, for the healing of diseases, finding out of theft, etc. CHAP. 18. Of the fourth Commandment. The special time of God's worship, in the 4. Commandment: where note Circumstances touching the Necessity. Perpetuity or Morality. unchangeableness. Beginning and end. Parts: Preface. Commandment: in which the Things Forbidden: 1. our own works, Great. Small. Commanded in God's service, In the Church. Out of it. Reasons. EXOD. 20. vers. 8. 9 10. 11. 8. Remember the Sabbath day, to keep it holy. 9 Six days shalt thou labour, and do all thy work. 10. But the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates. 11. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it. Q. HItherto of the Commandment. What is the sum of the reason? A. A threatening of extreme misery and judgement, to the transgressors of this Commandment. For it being our b Psal. 32. 1. 2. happiness to have our sins covered, and not imputed; it must needs be extreme misery to have them reckoned and imputed unto us. Therefore the transgressors of this Commandment, the more free that (usually) they are from the judgements and punishments of men, the more heavy plagues and vengeance will surely light upon them from God, except they repent. Q. What is summarily required in this Commandment? A. The setting apart of a special day, every week, Neh. 13. 15.— 23. Esay 58. 13. wherein we are to separate ourselves from our worldly businesses, and ordinary callings concerning this life, that we may wholly attend to the service and worship of God alone. Q. What need is there of one whole day in a week, to serve God in, seeing we may serve him every day? A. To the end, that we should not plunge ourselves so deeply into the affairs of the world, as that we should not recover ourselves; the wisdom of God hath thought it good, that one day in seven, there should be an intermission from them; that we might wholly separate ourselves to the service of God, and with the more freedom of spirit perform the same. Secondly, for that a whole day is needful, for the performance of all the parts of God's worship; as hearing of public Prayer, and the Word preached, Catechizing, administration of the Sacraments, exercise of holy Discipline, & consideration of the glory of God in the creatures. Thirdly, If Adam in his perfection had need of this help, much more have we, who are so grievously corrupted. Q. Is there any one special day of the week, set apart by God himself? A. Yea. Q. What day is that? A. The first day in the week, called the Lords day. 1. Cor. 16. 2. Revel. 1. 10. Act. 20. 7. Q. Was this day set apart thereunto from the beginning? A. No: for from the first Creation, till the Resurrection of Christ, the last day of the week, commonly called Saturday, was the day that was appointed thereunto; and that which the people of God constantly observed. Q. And why so? A. Because upon that day, God ceased from the Gen. 2. 2. work of Creation. Q. How came this day to be changed? A. By Divine Authority. Q. How doth that appear? A. First, by the a joh. 20. 19 26. Act. 2. 1. & 20. 7. practice of our Saviour Christ, and his Apostles; which should be a sufficient rule unto us, b 1. Cor. 16. 1. especially the Apostles having added a commandment thereunto. Secondly, there is no reason why it should be called the Lords day, but in regard c Revel. 1. 10. of the special dedication thereof to the Lords service. For otherwise all the days of the week are the Lords days, and he is to be served and worshipped in them. Q. What was the cause why the day was changed? A. Because it might serve for a thankful memorial of Christ's Resurrection: for as God rested from his labour on the last day of the week; so Christ ceased Mat. 28. 1. Gen. 2 1. 2. from his labour and Afflictions on this day: as the one therefore was specially sanctified in regard of the Creation of the world; so was the other, in respect of the restoration and Redemption thereof, which is a greater work than the Creation itself. Q. Cannot this day then be altered? A. No, not by the power of any creature in heaven or earth. Q. But doth not this Commandment directly require the seventh day from the Creation? A. No, but the seventh day in general. Q. But doth not the reason annexed (where the Lord is said in six days to make heaven and earth, and to rest the seventh, and therefore to hollow it), confirm so much? A. No, not necessarily: for it doth not thence follow, that we should rest the same day the Lord rested, but that we should rest from our works the seventh day, as he rested from his: which seventh, as under the Law he appointed to be Saturday; so nothing hindereth, but that by his special appointment, under the Gospel, it may be Sunday, and yet the substance of the Commandment nothing altered. Q. Why doth not the New Testament specially mention this change? A. Because there was no question moved about the same, in the Apostles times. Q. Is not this Commandment Ceremonial? A. No: First, if it were so, than the Moral Law should consist but of nine words, or Commandments, which is a Deut. 4. 13. contrary to God's word. Secondly, this Commandment (amongst the rest) b Exod. 31. 18. was written by the finger of God, whereas no part of the Ceremonial Law was. Thirdly, it (as well as the other) was written c Deut. 5. 22. in Tables of stone; to signify the continuance of this Commandment, as well as the rest. Fourthly, d Gen. 2. 3. it was before any shadow or Ceremony of the Law, yea, before Christ was promised, whom all Ceremonies of the Law have respect unto. Q. But it sometime shadowed our a Coloss. 2. 16. 17 Exod. 31. 13. Eternal Rest, and is therefore Ceremonial. A. That followeth not: for the ceremonial representation of our Eternal Rest, came after the Commandment of the Rest, and therefore is accessory and accidental; for which cause b Dan. 9 27. Matth. 11. 13. Act. 15. 6. Coloss. 2. 13. 14. Heb. 10. 14. Gal. 5. 2. the time of correction, and of abolishment of ceremonies being come, that use may well fall away, and yet the Commandment remain, it being not of the substance of the Commandment. Q. Have you yet any further reason, to confirm the perpetuity of the Rest of the seventh day? A. Our Saviour Christ willing his followers, which Matth. 24. 20. should live about 40. years after his ascension, to pray that their flight might not be upon the Sabbath, to the end that they might not be hindered in the service of God; doth thereby sufficiently declare, that he held not this Commandment in the account of a ceremony. Q. When doth this our Sabbath begin? A. At the dawning of the day, for Christ rose in the dawning thereof; whereby is put a difference between the jewish, and the true Christian Sabbath: for as the jewish Sabbath began in that part of the day, in which the Creation of the world was ended, and consequently in the evening; so the celebration of the memory of Christ's Resurrection, and therein of his Rest from his special labours, being the ground of the change of that day into this; it also (by the same proportion of reason) is to begin, when the Resurrection began, which was in the morning. Q. Can you show this by example? A. Yea, Paul being at Troas, after he had preached Act. 20. 7-10. a whole day until midnight, celebrated the Supper of the Lord the same night, which was a Sabbath days exercise; and therefore that night following the day, was a part of the Sabbath: for in the morning he departed, having stayed there seven days; by which it is evident, that that which was done, was upon the Lord's day. Q. Is the Lords day only to be separated to God's service? A. No: for of this nature also are a Levit. 23. 27. joel 2. 12. holy Fasts, observed for the avoiding of some great evil, present, or eminent; and holy b Zach. 8. 19 Hest. 9 17. 18. 19 Feasts, for the thankful remembrance of some special memorable mercies obtained. Q. How is the Commandment set forth? A. First in a short sum, and after declared by parts. Q. What is the short sum? A. Remember the Sabbath day to keep it holy. Q. What is to be observed in the word, Remember? A. That although all the Commandments are needful diligently to be remembered, yet this more specially. Q. Why so? A. First, because this Commandment hath least light of nature, to direct us to the observation of it. Secondly, for that we are naturally most negligent in the observation of this, suffering ourselves to be withdrawn by our worldly business, from God's service upon the Lord's day; and therefore such a special warning is needful to be added. Q. What is it that we should here remember, for the better sanctifying of the Sabbath? A. That we so compass all our business within the six working days, that our worldly affairs enter not, or encroach into the possession of the Lords day; not only willingly, but not so much as by any forgetfulness: as when (through want of foresight, or forecasting) the payment of money, due by obligation, or any such businesses that might be prevented, shall fall out on that day. Q. What are the parts of the Commandment? A. They are two: the first showeth what works we are to decline upon this day; the other, what duties we are to perform. Q. What are the works that we must decline, and leave undone on the Lord's day? A. Not only the works of sin, which we ought Mark. 3. 4. Ezech. 23. 37. 38. Numb. 15. 32. 33. Exod. 31. 13. 14. & 34. 21. Neh. 13 15. etc. Esay 58. 13. to leave undone every day; but also the works of our ordinary callings concerning this life, and all bodily exercises and labours, which upon other days are lawful and necessary to be done. Q. Is it unlawful to do any bodily work, or worldly business on the Lord's day? A. Yea, excepting those works which belong to Luk. 13. 15. 16. common honesty, and are necessary for the preservation of life, health, and goods; which otherwise would be in great danger to perish, if they were not saved on that day; or those, which are requisite for the performance of God's service. Q. Are we as strictly bound to forbear all worldly labour upon this day, as the jews? A. Yes verily, so far as the Commandment reacheth; and more than they, because of the greater measure of God's graces upon us, above that which was upon them. Q. What do you say to the making of a fire, and dressing Exod. 35. 3. & 16. 23. of meat upon the Lord's day? for neither of these were lawful to the jews. A. Not to make a fire, or dress meat on the Sabbath, were proper to the pedagogy, or manner of government of the children under the Law; as may appear by this, that there was no such thing commanded, before the Law was given by Moses; and therefore it followeth that this was Ceremonial, and not Moral. Q. Why is there so particular a rehearsal of the Persons, in this Commandment are forbidden to work? A. To take away all excuses from all persons: for the Lord did see that such was the corruption of men, that if they themselves did rest upon this day from lalour, they would think it sufficient, not caring how they toiled out, and wearied their servants at home, with continual labour, as many do; so that it were better to be such men's oxen, than their servants, so small care they have of their souls. Q. What is the special use of this rehearsal? A. To teach us, that all sorts and degrees of persons are bound to yield a duty unto God in sanctifying the Sabbath. Q. Was not this ordained to this end, that beasts might sometime rest, and that servants (especially) might have some time for honest recreation, without which they could not otherwise continue. A. Some think so, but there is little or no ground for such an opinion: for the wearying and toiling out of servants, and beasts, is against the sixth Commandment. And work is here forbidden, that men might be the more free for the worship of God; and therefore though servants had never so much rest and recreation upon other days, yet they ought to rest upon this day in that regard. Q. Why doth he then make mention of the Rest of the Beasts in this Commandment? A. Because Beasts cannot be traveled, or used in any work upon that day, unless man be withdrawn from God's service: yea, though the beast could labour without man's attendance, yet his mind would some way or other, be so carried away, and distracted thereby, that it would not be so fit as it ought to be, for God's service. Q. But to whom specially is the charge of this Commandment directed? A. To Householders, and Magistrates. Q. What is the charge of the Householder? A. That not only himself keep the Lords day, but his wife, children, and servants, as much as may be; for as they serve him in the week, so must he see that they serve God on the Sabbath. Q. What gather you of this? A. That a Housholder should at least be as careful of the Lords business as of his own: and if he will not keep such a servant as is not faithful in his ordinary work: much less should he keep any that will not be careful in the Lords work, how skilful soever he be in his own. Q. What is the Magistrates part? A. To see that all within his gates keep the Lords Neh. 13. 15. etc. Josh. 24. 15. day; even strangers (though Turks, and Infidels) causing them to cease from labour, and restraining them from all open and public Idolatry, or false worship of God; much more all his own subjects, whom he ought to force to hear the word. 2. Chron. 34. 33. Q. So much of the first part of the Commandment, what works we are to decline: the second part followeth. What works are to be done on the Lord's day? A. We must wholly, a Amos 8. 5. Mal. 1. 13. and without wearisomeness, exercise ourselves in the holy service of God, partly publicly in the Church, which is the special work, and proper use of the Sabbath; and partly privately out of the Church, and in the family, both before the public exercises in the Church, the better to perform them; and after, the more to profit by them. Q. What must we do in the Church? A. Hear the word preached, pray with the congregation, Luk. 4. 16. Act. 13. 14. 15. & 15. 22. 1. Cor. 16. 2. receive the Sacraments in the appointed time, & give unto the poor according to our wealth, and the blessing of God upon us. Q. What if we cannot be suffered to use these public means? A. We must then humble ourselves before God, mourning and sorrowing for this restraint, and with so Matth. 24. 20. Psal. 42. 6. Psal. 63. 1. 2. much more care and earnestness use the private means. Q. What is convenient to be done privately out of the Church? A. The examination of ourselves, and those that Luk. 14. 7. ●● 16. belong unto us, what we have profited: familiar conference of things belonging unto the kingdom of heaven; also meditation upon the exercises of Religion, Psal. 80. and upon the creatures, & upon the providence Psal. 92. of God, especially that which he exerciseth in the government of the Church: also visiting the sick, and collecting for the poor, a 1. Cor. 16. 2. Neh. 8. 12. for these also are works of the Sabbath. Q. What further proof have you of this continual exercise? A. In the Law, every evening, and every morning b Numb. 28. 9 were sacrifices, which ᵃ on the Sabbath were multiplied; and the Psalm (entitled, A Psalm for the Sabbath) Psal. 92. appointed to be sung that day, declareth that it is a good thing to begin the praises of God early in the morning, and to continue the same till it be night. Q. What gather you of this? A. That all exercises which serve not in some degree, to make us more fit to the Lords work, are unlawful upon the Lord's day. Q. What difference do you make between Sabbath nights, and other nights? A. Great: for we should lay ourselves down to rest in greater quietness that night, upon the sense and feeling of the comforts of the former exercises: So that our sleep should be the more quiet, by how much the former exercises of the day have been more holy; otherwise we should declare we have not kept a day to the Lord, so holy as we ought. Q. So much of the Commandment. What are the reasons to enforce the Commandment? A. The first is, a secret reason of comparison of the less: that for so much as God hath given us six days of seven to do our own business in (whether it be labour, or honest Recreation), when he might have given us but one of seven, and have taken six to himself; we ought not to think it much, to spend the whole seventh day in his service. Q. What learn you from thence? A. The inequal and wretched dealing of most men with God: who (by the grant of this Commandment) urge usually at their servants hands, the work of a whole day, in every of the six days; yet upon the Lord's day, think it enough both for themselves, and those under them, to measure out unto the Lord three or four hours only to his service; using one measure to meet the service due unto themselves, and another to meet the service due unto God; which is a Prou. 11. 1. thing abominable before God; & so much the more as the things are greater, and of more value, which they meet with the lesser measure. Q. What is the other reason? A. A reason expressed, taken from the example of God: that as God having made all things in the six days, rested the seventh from creating any more: so should we rest from all our own works. Q. Did the Lord cease from all work, on the seventh day? A. No verily: he did then, and still continueth to do a great work, in preserving the things created. And so must we learn not to be idle upon the Lord's day, but to attend upon the Lord's service; and by his example we may save things on that day, which otherwise would be lost, but we may not get or gain more. Q. What is meant by sanctifying it? A. The setting it apart from worldly business, to the service of God. Q. What by blessing? A. Not that this day in itself, is more blessed then other days, but that, in setting it apart and separating it by this Commandment from other days, to be kept holy by public exercises of his holy worship and service, he made it an effectual means of blessing to them, that shall sanctify it as they ought. Q. Wherein shall they be blessed, that keep the Sabbath day? A. First, in an increase both of the knowledge and fear of God, and all other spiritual and heavenly graces accompanying salvation. Secondly, in matters of this life, we shall not only not be hindered by keeping the Sabbath, but more blessed then if we did work that day: as of the other side, the gain on the Lord's day, shall (by the curse of God) melt and vanish away, what show of profit soever it have; and bring some curse or other upon our labours in the week days, which in themselves are lawful and honest. So much of the first Table, concerning our duties to God, the due performance whereof is called Piety, wherein God (as a King or father of a household) doth teach his subjects, or family, their duties towards himself. Now follow our duties to ourselves, and our neighbour, taught in the second Table, in the six other Commandments. CHAP. 19 Of the duties to our Neighbour, and of the second Table in general. Of the 2. Table, First, in general. Secondly, in special, the Commandments whereof forbidden All advised consent to hurt our Neighbour, where, First, of special duties concerning special persons. Com. 5. Chap. 20. Secondly, of general duties concerning all. Com. 6. etc. Chap. 21. All motions and thoughts of evil without consent, Common. 10. Chap. 25. MATTH. chap. 22. vers. 36. to the 41. 36. Master, which is the great Commandment in the Law? 37, jesus said unto him. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great Commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thyself. 40. On these two Commandments hang all the Law and the Prophets. Q. WHat is the sum of the second Table? A. The duties that one man oweth to another, commonly called justice. Q. What learn you out of the 39 verse, where it is said, that this second Table is like to the first? A. First, that (according to our measure of profiting in the first Table) we profit also in this. In which respect we may try our sincerity and uprightness, in the duties of the first Table, by our forwardness in those which are required in the second. Secondly, that out of our love to our neighbour, 1. Thess. 3. 12. & 5. 15. we draw all our duties to all men, reaching them even to the wicked (so far forth as we hinder not God's glory, nor some great duty to other), but especially to the household of faith: for sometime it may so fall out, that that which men require, (and that otherwise of right) may not be given: as Rahab, though subject to the King of jericho, might not reveal the Spies, but should have failed in her duty, if she had betrayed them at the King's commandment; and therefore in this case she did well, in preferring the obedience she owed to God, before the duty she owed to man. In like case also, jonathan revealing his father's counsel unto Josh. 2. 3. 1. Sam. 19 2. 3. David, & preferring the greater duty before the lesser, did well. So we (owing a greater duty to our Deut. 33. country, then to our natural kindred) must rather refuse to relieve them if they be Traitors, then suffer any hurt to come to our country. Q. But what if two have need of that, which I can bestow but upon one only? A. I must then prefer him that is of the household Gal. 6. 10. of faith, before any other; and my kinsmen, and those that I am tied unto by any special bond, before strangers. Joh. 1. 41. Act. 10. 24. Q. So much of the general. How are these six Commanments divided? A. Into such as forbid all practice, or advised consent to any hurt of our Neighbour, and such as forbid all thoughts and motions of evil towards our Neighbour, though they never come to advised consent of the will. Q. What Commandments are of the first sort? A. The first five of this second Table. Q. How are they divided? A. Into those that concern special duties to special persons, and those that concern general duties to all. Q. What Commandments concern special duties? A. The first of the second Table, being in number the fifth? CHAP. 20. Of the fifth Commandment. Of the duties of Inferiors to Superiors, and of Superiors to Inferiors arising there from. Superiors are without authority, by gifts Natural, of Person. Age. of Parts, Mind. Body. Accidental. with authority Private, By nature Husbands and wives. Parents, Children. Otherwise, as Masters and Servants. Public in the Church, Ministers. Commonwealth, Magistrates. EXOD. 20. 12. Honour thy father and thy mother; that thy days may be long upon the land, which the Lord thy God giveth thee. Q. WHat is the fifth Commandment? A. Honour thy father, etc. Q. What is the sum of the Commandment? A. All special duties required in regard of special callings and differences, which God hath made between special persons. Q. What be those special persons? A. Superiors, and Inferiors. Q. What are Superiors? A. They are such, as by God's ordinance have a 2. King. 5. 13. & 6. 21. 1. Cor. 4. 15. 2. King. 2. 12. & 13. 14. Coloss. 3. 12. pre-eminence, and are here termed by the name of Parents; to whom the first and principal duties required in this Commandment, do appertain. Q. Why are all Superiors called here by the name of Parents? A. First, for that the name of Parents, being a most sweet name, men might thereby be alured (the rather) to the duties they own; whether they be duties that are to be performed to them that are properly so called, or which they should perform to others. Secondly, for that at the first, and in the beginning of the world, Parents were also Magistrates, & Pastors. Q. How doth this agree with the Commandment of Christ, that we should a Mark 3. 7. 8. call no man Father or Master upon earth? A. Very well: for there our Saviour meaneth only, to restrain the ambitious titles of the pharisees in those days, which desired not only so to be called, but that men should rest in their authority alone, for matters concerning the soul. Q. Who are inferiors? A. Such as (by the ordinance of God) are any way under Superiors; and who are principally and in the first place, to perform the duties required in this Commandment. Q. What are the special duties required? A. They are here comprehended under the word Mal. 1. 9 Honour. Q. Why so? A. Because it adds an ornament and dignity to them. Q. What is the honour that Inferiors own to Superiors in general? A. Reverence of the mind, declared by some civil behaviour, or outward submission; as of rising before them, & of giving them the honour of speaking first, etc. Levit. 19 32. job. 29. 8. & 32. 6. 7. Q. What is the duty of Superiors towards their Inferiors in that respect? A. To carry themselves so, as they may be worthy the honour that is given them. Q. How many sorts of Superiors are there? A. Two: without authority, and with authority. Q. Who are Superiors without authority? A. Such as God hath by Age only, or by some supereminent gifts, lifted above others: as the elder before the younger; the skilful, before him that hath less skill. Q. Who are inferiors to such? A. They who are younger, and of meaner gifts. Q. What is our duty towards such Superiors? A. First, to acknowledge the things wherein God hath preferred them before us, and to respect them for it. Secondly, to make our benefit of their good graces, so far as our calling will suffer. Q. What is the duty of them towards us? A. First, they who are Superiors in years, are by grave, wise and godly carriage of themselves, to procure reverence unto themselves: On the one side avoiding lightness and variableness; of the other, too much severeness and austerity. Secondly, they who are Superiors in knowledge and skill, are to use their skill so, as others may be benefited 1. Pet. 4. 10. by them. Q. Who are the Superiors with authority? A. Such as by special office and calling have charge over others. Q. What are the Inferiors? A. Such as be committed unto their charge. Q. What general all duty is there between the Superiors and Inferiors of this sort? A. To pray more especially one for another. 1. Tim. 2. 1. Psal. 20. & 21. Gen. 24. 12. Psal. 3. 9 & 25. 22 and 28. 9 Q. What is required of the Inferiors? A. Two things: subjection, and obedience, Rom. 13. 1. Q. What is subjection? A. An humble and ready mind to submit themselves, to their government who are set over them, in acknowledging the necessity of their power in governing Rom. 13. 1. Tit. 3. 1. 1. Tim. 6. 1. them. Q. What is obedience? A. A voluntary & hearty doing of that which the Superiors command, or patiented suffering of that they shall inflict upon them; albeit it should be either without Ephes. 6. 5. 6. 7. 1. Pet. 2. 19 20. just cause, or somewhat more excessively than the cause requireth. Q. Is there no restraint of this obedience? A. None, saving that which we own unto God; in regard whereof, our obedience to them must be in Ephes. 6. 1. & 5. 24. 1. Sam. 22. 17. the Lord; that is, only in lawful things; otherwise we are with reverence to refuse, and allege our duty unto God for our warrant. Q. What is the duty of such Superiors towards their ours? A. Prudently, and after a holy manner, to govern such as are committed unto them, not as Tyrants, but as those which have a Governor above them, to whom they shall give an account: and as those which rule over such as have a title unto, and shall be partakers Ephes. 6. 9 1. Pet. 3. 7. of the same glory, which themselves look for. Q. In what things doth this Government consist? A. In two: direction, and recompense or reward. Q. Wherein consisteth direction? A. In word, and in work. Q. What must be done by word? A. They must instruct and command them in the Gen. 18. 19 things which pertain to God, and to their special callings: and herein God hath declared his singular care of the everlasting good of men: who hath therefore commended the care of Religion to so many, to the end they might be so much more assuredly kept in the fear of God. Q. What is direction in work? A. Good example of life, whereby they are to go before their Inferiors. Q. Hitherto of Direction: What is Recompense? A. It is either a cheerful reward for well doing, or a just chastisement for evil; which both should be answerable to the deed done. Q. How many kinds of Superiors are there with authority? A. Two: private, and public, and consequently so many Inferiors. Q. Who are private Superiors and Inferiors? A. Such as are Masters of a family, whether natural, as husband and wife, parents and children; or otherwise, as Masters, and servants: where first the husbands are Superiors to their wives; then Parents to their children; and lastly, Masters to their servants. Q. What is the general duty of Inferiors in a Family? A. According to their places and gifts, to perform Gen. 39 2. 3. 4. that which is commanded by the governors thereof, for the good of the household. Gen. 18. 8. Q. What is the duty of the Superiors in the household? A. Provision of food and raiment, both sufficient, Prou. 27. 23. 24. 25. Prou. 31 15. Gen. ●8. 6. 7. 8. 1. Tim. ●. 8. and agreeable to every one's estate, with convenient government: after, familiarly to teach them, and to go before them in prayer accordingly. Q. What are the common duties of the husband and wife each to other? A. Mutual and conjugal love one towards another, declared by mutual help; and a 1. Cor. 7. 3. due benevolence, except by consent for a time, that b 1. Cor. 7. 5. 2. Sam. 11. 11. they may give themselves to fasting and prayer. Q. What is the duty of wives to their husbands? A. First, subjection, in a gentle and moderate kind Ephes. 5 22. and manner: for albeit it be made heavier than it was from the beginning, through the transgression of the woman; yet that yoke is easier than any other domestical subjection. Secondly, in subjection they are, to perform obedience, wherein wives are oft short, Ephes. 5. 33. 1. Pet. 3. 1-6. as husbands in love. Secondly, she must represent (in all godly and commendable matters) his image in her behaviour: that 1. Cor. 11. 7. in her a man may see the wisdom and uprightness of her husband. Thirdly, she must be an helper unto him, as otherwise, Gen. 2. 18. Prou. 31. 12. 1. Tim. 3. 11. so by saving that which he bringeth in. Q. What is the husband's duty to his wife? A. In an entire love unto her, to defend her from Ephes. 5. all evil, and cherish her, as he would cherish his own flesh, and as Christ doth his Church. Q. What is the duty of children to their Parents? A. It is either general, or special, viz. in the case of marriage. Q. What is the general? A. So to carry themselves, whiles they are under Prou. 10. 1. and 17. 25. & 31. 28. their parent's tuition, and after they are departed from them, as they may cause their parents (in their good bringing up) to be commended. Q. What is the special duty in case of marriage? A. That they ought not so much as attempt, to bestow themselves in marriage, without their Parent's Gen. 24. judg. 14. 2. Gen. 21. 21. and 27. 46. & 28. 9 1. Cor. 7. 36. 37. 38. direction and consent, especially daughters. Q. What reason have you to persuade children unto this duty? A. That seeing their Parents have taken such great pains and travel in bringing them up, they should reap some fruits of their labours in bestowing of them; beside, they should give them this honour, to esteem them better able, and more wise to provide for their comfortable marriage, than themselves are. Q. Is this duty required only of children to their natural parents that begat them? A. No: it is also in some degree required of children to their Uncles, and Aunts; or to any other under Hest. 2. 10. 20. Ruth. 2. 18. 23. whom they are, and that be in stead of Parents, when Parents are dead. Q. What is the second duty of children to their Parents? A. That if their Parents stand in need of relief, 1. Tim. 5. 4. Gen. 45. 11. & 47. 62. they (being able) are to help them. Q. So much of the duties of children to their Parents: what are those of Parents towards their children? A. They are either common to both Parents, or particular to either of them. Q. What are the common duties of both Parents? A. They must mark the wits and inclinations of Prou. 20. 11. & 22. 6. Gen. 4. 2. their children; and as far as their own ability will reach, they are accordingly to apply them to some honest calling in due time. Q. What is the second common duty? A. To lay up and provide somewhat for their children; 2. Cor. 12. 14. Prou. 19 14. and what they have received of their Ancestors, to leave the same (where it may be done lawfully) to their posterity. Q. What special duty is there of the Parents to the eldest son? A. That sith the Lord hath honoured him with Gen. 49. 3. 4. that dignity, as to be their strength; he should also be Deut. 21. 17. honoured of them (at the least) with a double portion, as of the rest of the brethren with honour: yet so, as he fall nor from his honour by some horrible sin. Gen. 49. 4. Q. So much of the common duties to both: what is required of the father especially? A. To give the name unto the child. For notwithstanding Gen. 35. 18. Luk. 1. 62. 63. that the mothers have sometimes given the names, yet that hath been by permission of the fathers. Q. What special duty is laid upon the mother? A. a Gen. 21. 7. 1. ●am 1. 23. 1. Tim. 5. 10. 1. Tim. 2. 15. Gen. 24. 10. 1●. Ephes. 6. 5. 6. To nurse the child, if she be able. Q. What is the duty of the servant to the Master? A. With care and faithfulness (as in the presence of God) to bestow himself wholly (at the times appointed) to his Master's business. Q. What is the Master's duty? A. To recompense his service, according as the Deut. 24. 14. 15. & 15. 13. 14. Lord hath blessed him by his labour. Q. Hitherto of Superiors in private, as also of Inferiors: what are they in public? A. Such as govern and are governed in Church and Commonwealth. Lam. 4. 3. 4. Q. What is the duty of all inferiors to their public Superiors? A. To minister charges, and other things necessary for the execution of their offices, and to their power to defend them in the same. Q. What is due from them to their Inferiors? A. To procure their common good, they having Exod. 18. 13. 2. Sam. 24. 17. Matth. 11. 2. 1. Thess. 2. 7. 8. received the charge of them, forgetting themselves, and their own private good, so oft as need shall require. Q. Who are Governors in the Church? A. The Ministers of the Word especially. Q. Who are they which are governed? A. All Christians, and professors of Religion. Q. What is their principal duty to the Ministers of the word? A. To hear them willingly, and to submit themselves to all, that they shall plainly and directly teach Mal. 10. 14. Heb. 13. 17. them, out of the word of God. Q. What is the principal duty of the Minister to them? A. To be faithful and painful in dispensing to 2. Tim. 4. 1. Act. 20. 26. them the will of God, and not their own fancies, or the inventions of men. Q. Who are Governors in Commonweals? A. Civil Magistrates. Q. Who are under their government? A. All persons and subjects in the Realm, City, or Rom. 13. 1. State, where they are Governors. Q. What is the special duty of such Subjects? A. To obey their Laws in the Lord, and to pay willingly all Custom and Tribute due to them. Rom. 13. 6. 7. Q. What are the duties of the Superiors in the Commonwealth, (as Kings, and inferior Magistrates)? A. They are twofold: First, in respect of God's 1. Tim. 2. 2. matters. Secondly, in regard of civil affairs. Q. What in respect of God's matters? A. To see that true Religion be established, reform 2. Chron. 14. 3. 4. & 15. 12-15. & 17. 6-9. and maintained, after the example of David, Solomon, Ezechiah, josiah, and other good Kings; to see those ordinances of Religion, which are grounded upon the word of God, duly established & practised; that so God may be truly served and glorified, and the Churches within their Realms, and under their government, may under them lead a quiet and a peaceable life, in all godliness and honesty. For he who neglecteth this duty to God, shall never perform his duty 1. Tim. 2. 2. to men, how politic soever he seem to be. Q. What is the Magistrate specially to perform in respect of civil affairs? A. He must look to the peace of the Commonwealth, 1. Tim. 2. 1. over which he is set, and that justice therein be Dan. 4. 7. 8. 9 Rom. 13. 4. 5. Psalm. 72. 2. 48. 7. duly executed, that every man may enjoy his own: that the good may be cherished, and evil doers punished. Q. So much of the duties between Superiors and Inferiors. What is required of equals? A. First, that they live together sociably, and comfortably, Philip. 2. 3. Rom. 12 10. 1. Pet. 2. 17. & 5. 5. Ephes. 5. 21. and not exalt themselves one above another; but that they go one before another, in giving honour. Q. So much of the Commandment: what is the reason of the Commandment? A. That thy days, etc. which is a promise of long Esay 65. 20. life, to such as shall keep this Commandment. Q. Have not the other Commandments this promise? A. No, not expressly; which showeth, that a more plentiful blessing in this kind, followeth from the obedience of this Commandment, then of the other that follow. Hence it is called by the Apostle, the first Commandment with a Ephes. 6. 1. 2. promise, it being the first in order of the second Table, and the only Commandment of that Table that hath an express promise; and the only Commandment of the ten, that hath a particular promise. Hence it is, that the Lord revengeth the breach of this Commandment so often in this life. First, upon the parents-who have been themselves ungracious, in giving unto them ungracious and disobedient children; and then upon the children themselves, who are sometimes immediately stricken from heaven, and sometimes punished by the hand of the Magistrate. Q. But how is this promise truly performed; seeing some wicked men live long, and the godly are taken away, even in the midst of their time? A. The godly live so long as it shall serve for God's glory, and for their own good: but the wicked live to their further condemnation. And herein God doth Esay 65. 20. not a whit break his promise; for if he promise a man silver, and pay him with gold, and that in greater weight and quantity, he doth him no injury, and the wicked gain nothing by their long life, receiving (by means thereof) greater judgement in hell. CHAP. 21. Of the sixth Commandment. Thus far of special duties to special persons, several follow, concerning the Person of our neighbour, Com. 6. which forbids Murder, Inward. outward, against our neighbour, Alive in Gesture. Act, in Word. Deed, against his Body. Soul. Dead, against Himself. Them that belong to him. Things belonging to him, Chap. 22. EXOD. 20. vers. 13. Thou shalt not kill. Q. SO much of the fifth Commandment, and therein of special duties, to special persons: the general duties follow: what are they? A. They are either such as concern the person it self of our neighbour, in the sixth; or such as concern the things that belong to his person, in the seventh, eighth, and ninth. Q. Rehearse the sixth Commandment. A. Thou shalt not murder. Q. What is the sum of this Commandment? A. Not to hurt our own person, or the person of Gen. 9 5. our neighbour; but to procure safety, and to do those a 1. Tim. 5. 23. things that lie in us, for the preservation of his and our life and health. Q. What are the sorts of duties, which concern the person of our neighbour? A. They are to be collected from the divers breaches of this Commandment. Q. What are the sorts of breaches of this Commandment? A. Either inward, or outward. Q. What are the inward? A. First, anger, either without cause, or passing Mat. 5. 21. 1. joh. 5. 15. jam. 3. 14. Amos 6. 5. 6. Rom. 1. 31. Psal. 5. 6. measure, when the cause is just. Secondly, hatred. Thirdly, envy. Fourthly, want of compassion. Fifthly, frowardness, and uneasiness to be entreated. Sixthly, desire of revenge: of all which, that may be said which is spoken a Prou. 14. 30. of envy, that they make a man a murderer of himself, and of his neighbours. Q. What be the contrary duties to these? A. First, slowness to anger. Secondly, humanity Ephes. 4. 26. etc. and kindness, because we are all the creatures of one God, and the natural children of Adam. Thirdly, a care of peace, and of avoiding offences. Fourthly, an easiness to be reconciled. Fifthly, compassion. Sixthly, a patiented suffering of injuries, lest they break out into greater mischiefs. Q. What are the outward breaches of this Commandment? A. They are to our neighbour either alive or dead. Q. What are they to our neighbour alive? A. They are either in gesture, or otherwise. Q. What are they in gesture? A. All such gestures as declare the anger or hatred Gen. 4. 5. 6. Mat. 27. 39 Gen. 21. 9 Galath. 4. 29. Psal. 10. of the heart, as a lowering or frowning countenance, a scornful nodding of the head, derision, snuffing, etc. which (as sparks) come from the fire of wrath and hatred, etc. Q. What are they that are otherwise? A. Either in word or deed. Q. What are the breaches in word against this Commandment? A When speeches are a Mat. 5. 22. contemptuously uttered, as to call our brother Racha: or wrathfully, as to call him fool; in which respect, words proceeding from wrath, are in the Scripture compared to b Psal. 120 4. juniper coals, which burn most fiercely; or to a razor, or the d Prou. 21. 18. pricking c Psal. 52. 2. of a sword that cutteth most sharply. e Levit. 19 14. Mockings, for some wants of the body, f Gen. 21. 9 2. Sam. 6. 20. especially for piety; in stead that they ought to be an g job. 29. 15. eye to the blind, and a foot to the lame. h Ephes. 4. 31. Crying, which is an unseemly lifting up of the voice: grudges, and complaints one of jam. 5. 9 another. Q. What is the contrary duty? A. Courteous and amiable speeches, which (according Ruth. 2. 13. Ephes. 4. 32. to the Hebrew phrase) is called a speaking to the heart one of another. Q. What are the breaches in deed? A. Against the body, or the soul: against the body, either directly, or indirectly. Q. What are they which are directly against the body? A. When a man, advisedly, and wittingly, through hatred, and without a calling, smiteth, woundeth, maimeth the body of his brother, or neighbour. Q. What are the indirect hurts of the body? A. They are either Private, or Public. Q. What are the indirect hurts in private? A. 1. When it is against our will, and we think nothing of it; as he which felleth a tree, and his axe head Deut. 19 4. 5. falleth, and hurteth, and killeth a man: in which case (under the Law) a man was to have the benefit of Sanctuary. 2. When one giveth not place to the fury of another, as jacob did to Esau, by his mother's Gen. 27. 43. 44. Rom. 12. 21. counsel. 3. When one defendeth himself with injury, or purpose of revenge, or to hurt his adversary, Prou. 25. 15. Eccles. 10. 16. 17 and not only to save himself. 4. When a man surfetteth, or eateth out of time, or spendeth himself by unchaste behaviour. 5. When a man neglecteth physic, to preserve or recover health, so that it be after 2. Chron. 16. 12. he have first sought unto God. 6. When he useth not the honest recreation, wherewith his health may be judg. 14. 12. maintained: for we must not think that there are no more ways to kill a man's self but with a knife, etc. 7. To this indirect murder belongeth, when women with child, either by misdiet, or strain by reaching, violent exercise, and riding by Coach, or otherwise, and much more by dancing, either hurt the fruit Exod. 21. 33. of their womb, or altogether miscarry. 8. When stairs are so made, that they are like to hurt either children, servants, or others: or when wells and ditches, (or any such like dangerous places) are not covered, or fenced: whereunto belongeth that the Lord commanded Deut. 22. the Israelites to have battlements upon their houses. Q. What are the public? A. First, when the high ways are not mended. Secondly, Num. 35. 31. 32. Prou. 17. 15. Deut. 25. 3. 2. Cor. 11. 24. Deut. 16. 20. when those (to whom it appertaineth) do not punish the breach of this Commandment. Thirdly, when the correction is excessive. Fourthly, when it is not in love of justice. Q. Seeing the Law commandeth to love God and man only: whence is it that unmercifulness is forbidden here to beasts? A. All hard usage of the creatures of God is forbidden, Prou. 12. 10. Deut. 22. 6. & cap. 25. not so much in regard of them, as that thereby the Lord would train us forward to show mercy to our neighhour: for it being unlawful to use the dumb creatures cruelly, it is much less lawful to use men so. Q. So much of the breaches of this Commandment against the body alone: what are they that are against the soul? A. When Ministers are either Idol Shepherds, Prou. 28. 19 Ezech. 3. 18. Jer. 48. 10. Esay 62. 6. 1. Pet. 5. 2. Act. 20. 28. and cannot; or idle, and will not feed the flock committed to their charge: or for the most part neglect their own, and busy themselves elsewhere, without any necessary and lawful calling. Secondly, when Magistrates, that procure not as much as in them lieth, that the people under their government, do frequent the hearing of the Word read and preached, and receiving of the Sacraments, in the appointed times. Q. Are inferiors also guilty of this sin? A. Yea verily: all those people that have no knowledge, Prou. 8. 35. Hos. 4, 6. especially having had the ordinary means appointed of God for obtaining the same, either of their own, or of others, which they might have been the partakers of. Q. How do both Superiors and Inferiors kill the soul? A. By evil example of life: contrary whereunto Matth. 5. 16. 1. Thess. 5. 14, Heb. 10. 24. 1. Cor. 10. 32. Levit. 19 17. is, to provoke one another to love, to give no offence, neither to Iewes nor Gentiles, nor to the Church of God. Also in not rebuking our neighbour when he is in fault, but suffering him to sin. Q So much of the breaches of this Commandment appertaining to the person of our neighbour, whiles he is alive. What are they after his death? A. They either concern his body, or those that pertain to him. Q. What are the breaches concerning the body of the dead? A. When friends and neighbours neglect to see Gen. 23. 19 & 25. 9 1. Sam. 25. 1. Psal. 79. 3. Revel. 11. 9 Gen. 49. 29. 1. King. 13. 31. it honestly buried, & funerals performed with moderate mourning: also it belongeth to the person himself, to give order for his own comely and Christian burial. Q. What is the breach concerning those which belong unto him? A. Not to provide for his wife, children and posterity, Ruth. 2. 20. 2. Sam. 9 7. that he may live in them. Q. So much of the Commandment itself: what are the breakers therefore to expect? A. The Apostle james teacheth that, when he saith, judgement without mercy shall be upon those that are merciless. jam. 2. 13. Q. Of how many sorts are those judgements? A. They are either in this life, or that to come. Q. What are they in this life? A. Severe punishments (by the Law) are to be inflicted Exod. 21. 23. judg. 1. 6. 7. Exod. 21. 28. Psal. 55. 23. upon the body; as limb for limb; eye for eye; hand for hand; life for life; although it were a beast, if it were known to be a striker. Secondly, short life: Blood thirsty men live not half their days. More particularly, Magistrates, that should punish murderers, if they spare them, their lives are in danger to go for the offenders: as Ahabs did for Benadads'; David also was 1. King. 20. 42. exceedingly punished for sparing blood-thirsty men (such as was his son Absalon) and not punishing 2. Sam. 13. 28. 29. & 14. 33. & 16. 11. 2. Sam. 3. 29. them. Also God threateneth, that he will not only revenge the blood of the slain upon the murderer himself, but also upon his issue and posterity in uncurable diseases. Q. What is the punishment concerning the life to come? A. That their prayers are not heard. Esay 1. 15. 1. Tim. 2. 8. Q. What reasons are there to set forth the detestation of this sin of murder properly taken? A. First, if a man deface the image of a Prince, he is Gen 9 6. severely punished: how much more if he deface the Image of God? Secondly, (by the Law of Moses) if a Exod. 21. 28. beast (an unreasonable creature) had killed a man, it should be slain, and the flesh of it (although otherwise clean) was not to be eaten. Thirdly, by the same Law, if this sin go unpunished, God will require it Numb. 35. 33. at the Magistrates hands. CHAP. 22. Of the seventh Commandment. Things belonging to our Neighbour, are In regard of his wife: where unchastity is forbidden, both Inward, of the heart. Outward, in the abuse of the Things which belong to the body, as Apparel. Meat, & drink. Body itself, Parts or senses, as the Tongue. Eyes. Ears, etc. Whole, By himself. With others, by unlawful Conjunction, either Natural, as Fornication. Adultery. Unnatural, with Own kind. Other. Separation. In other regards. Chapter 23. EXOD. 20. 14. Thou shalt not commit Adultery. Q. SO much of the former Commandment, and therein of the general duties that belong to the person of our neighbour. Now follow those Commandments which concern the duties we own to him, in regard of the things that belong to him: what are they? A. Either concerning the wife who is nearest unto him, and as himself, being one flesh with him, Commandment, 7. or other things appertaining to him, Com. 8. 9 Q. Rehearse the Commandment. A. Thou shalt not commit Adultery. Q. What is the sum of it? A. Continent or chaste usage towards ourselves, and towards our neighbour: forbidding all uncleanness of the flesh, and commanding all chaste and honest behaviour. Q. What are the special duties of this Commandment? A. They are to be gathered from the things forbidden therein. Q. What are they? A. They are either inward, or outward. Q. What are the inward transgressions of this Commandment? A. The unchastity and unhonesty of the mind; Mat. 5. 28. Coloss. 3. 5. 1. Cor. 7. 9 1. Thess. 4. 5. which is the desire of strange flesh, with resolution to have it (if he could). Q. What are the duties commanded herein? A. The virginity and continency of the mind. 1. Cor. 7. 3. 4. Q. What are the outward transgressions of this Commandment? A. Such unchasteness, as being once seated in the mind, after showeth itself outwardly. Q. Of how many sorts is it? A. It is either in the abuse of those things that belong to the body; as apparel, meat, drink, etc. or else in the abuse of the body itself. Q. How is this Commandment broken in the abuse of apparel? A. First, if it be otherwise then belongeth to the Deut. 22. 5. sex: as if a man put on woman's apparel; or a woman a man's. For God would have every sex discerned by distinct apparel, for avoiding of confusion, and manifold enormities. Secondly, when it is excessive, above either our estate, Mat. 11. 8. or our ability. Thirdly, when there is in it lightness; as some apparel is called by the holy Ghost, whorish. Prou. 7. 10. Fourthly, when it is not according to the custom of the country, city, or town where we dwell, but 2. Sam. 13. 4. 18 newfangled. Q. But may not women in their apparel, submit themselves to please their husbands? A. They must seek to please them by lawful means, and therefore by clothing themselves in decent apparel, with sobriety; and for their success, to put their trust in God, who is able, by modesty in apparel, without any such indirect means, to maintain their husband's love towards them. 1. Pet. 3. 5. Q. What apparel are we then to use? A. Such as cometh under the rule of the Apostle; namely, such as may witness our godliness & modesty; and therefore although some (exceeding this measure) say they do it not to allure any: yet if others be 1. Tim. 2. 9 alured by it, it is a sin in them; although not so great as in the other, who propound to themselves (by their wanton apparel) to allure. Q. So much of the breach of this Commandment in apparel: How is it broken in the abuse of meat and drink? Q. Either in the quality, when we seek after too Deut. 14. 21. Ezech. 16. 49. Luk. 16. 19 much daintiness, and those meats and drinks which provoke this sin: or else in quantity, when we feed to fullness of them. Q. What is contrary to this? A. A moderate and sober diet. Eccles. 10. 16. Q. So much of unchastity, consisting in the abuse of those things which belong to the body: Now followeth that which consisteth in the abuse of the body itself: How many ways is it? A. Either in the abuse of the parts of the body, or in the abuse of the whole body. Q. How in the abuse of the parts? A. When the tongue, eyes, and ears, do manifest the wantonness of the heart. Q. How doth the tongue manifest it? A. In filthy speech, whereby not only the speakers 1. Cor. 15. 33. Ephes. 5. 3. 4. & 4. 29. heart, but also the hearts of the hearers are inflamed. Whither refer bad songs, ballads, interludes, amorous books, and such like. Q. What is contrary to this? A. Modest and chaste talk, by the example of the holy Ghost, who speaking (by necessity) of matters judg. 3. 24. 1. Sam. 1. 19 unseemly to be spoken plainly of, useth chaste speech; as, he knew her; he covered his feet, etc. Q. How is wantonness manifested by the eye? A. When the eye, (which is the seat of adultery, Matth. 5. 28. Gen. 39 7. 2. Pet. 2. 14. or of chastity) is so fixed to behold the beauty of another; or else wanton pictures, and the like things, that the heart is inflamed to lust thereby. Q. What is contrary to this? A. To make a covenant with our eyes, and to pray job. 31. Psal. 119. that the Lord would turn away our eyes from seeing vanity. Q. How doth a man sin by his ears? A. When he delighteth in hearing unhonest and filthy words, although (for his credit) he will not speak them. Q. What further abuse of the parts is there this way? A. By all light gesture & behaviour of a man's body, Esay 3. 16. in wanton dancing, and other lascivious motions. Mark. 6. 22. Q. What is contrary to this? A. That a man so carry and direct these parts, as Rom. 6. they be not weapons of uncleanness. Q. How is the whole body abused? A. Either by himself, or with others. Q. How by himself? A. In ceasing from doing any profitable thing, as in 2. Sam. 11. 1. 2. 1. Tim. 5. 11. 13. Deut. 23. 10. Gen. 38. 9 Idleness. Or by the horrible sin of Onan, and the like pollutions. Q. How is it with others? A. Either in unlawful conjunction, (of all which the unlawful vows of continency are nurses), or unlawful separation. Q. How do men offend by unlawful conjunction? A. When men do carnally company with others out of marriage, or otherwise then the holy laws of marriage do require. Q. What is common to those unlawful mixtures, that are with others? A. That they may be all either voluntary in both, Deut. 22. 25. or by force in the one; in which case the party forced, is to be holden guiltless. Q. Of how many sorts are they? A. They are either natural, or unnatural. Q. What is the natural conjunction forbidden by this Law? A. Fornication, and Adultery. Deut. 22. 28. Q. What is Fornication? A. When two single persons come together out of Levit. 19 29. Deut. 23. 17. 1. King. 15. 12. 2. King. 23. 7. the estate of Matrimony: where it is manifest, that the stews, permitted, yea authorised and defended in Popery, are unlawful, and expressly forbidden in the Law; and the Kings are commended in the Scripture, who took away such filthiness out of their land: the rather, considering that by them, not Fornication only, but Adulteries, yea Incests also were committed, when as both married, and unmarried came thither; and oftentimes some of the same blood or affinity, Ezech. 22. 11. committed villainy with one whore: so far is it that they are remedies of uncleanness. Q. What is Adultery? A. When (at least) one of the persons, married, or contracted in marriage, companieth with another: whither also may be referred Polygamy, and the having of many wives at once; which was ever unlawful Mal. 2. 15. 16. in conscience, though it was not punished by the positive Law. Q. May not a man also sin against this Commandment, in abusing his body with his own wife? A. Yes verily, when the honourable and chaste estate 1. Thess. 4. 4. of Matrimony is used to wantonness, and not with moderation, and seemliness; as a man may fault in excess of wine, although it be his own. Q. Hitherto of the unlawful conjunction which is natural: what is unnatural? A. It is either with those of the same kind, or with other; and those of the same kind are either of both sexes, or of some sex, with the same sex. Q. What are those of both sexes? A. First, when a man doth keep company with a woman, or with his own wife, or any other, when it is with them according to the manner of women. Secondly, when there is a mixture of those bodies that Levit. 18. 19 Ezech. 18. 6. & 22. 10. are within the degrees of kindred or alliance, forbidden by the Law of God, although it be in marriage. Q. What is that of one sex with the same sex? A. Buggery, when man with man, or woman with Rom. 1. 26. 27. woman committeth filthiness. Q. Hitherto of unnatural mixture with their own Levit. 18. 22. kind. What is that with another kind? A. Of a man or woman with a beast. Levit. 18. 23. Q. Hitherto of the unlawful conjunction. What is the unlawful separation? A. It is either committed when the party is present, or when it is absent. Q. How when the party is present? A. When due benevolence is not yielded, although 1. Cor. 7. 3. 4. there be aptness thereunto, nor any hindrance by consent, in respect of extraordinary prayer. Q. How when the party is absent? A. When the party withdraweth itself, in mislike, or loathsomeness; or else by long and unnecessary journeys of traveling, of merchandise, wars, etc. Or when separation hath been made by the Magistrate, without lawful cause. Q. So much of the Commandment. What are the punishments of the breach? A. First, a Numb. 5. 13. Prou. 5. 14. when many other sins are hid, this is most commonly discovered. Secondly, b Prou. 2. 22. 14. Eccles. 7. 27. 28. Rom. 1. 24. the sin is a judgement of itself. Thirdly, c Heb. 13. 4. 1. Cor. 6. 9 10. God will judge them oftentimes in this world, always in the world to come. Fourthly, d Levit. 20. 10. more particularly, whipping for fornication, and death to other unlawful mixtures. e Prou. 6. 26. Hos. 4. 11. job. 31. 12. 9 10 Deut. 23. 2. 2. Sam. 13. 14. & 16. 21. Levit. 20. 20. Fifthly, it spendeth the goods, as also hurteth the body, and bereaveth a man of his understanding and judgement; and not only reacheth to the offenders themselves, but also to their children; for by Moses Law, the bastard (to the tenth generation) might not enter into the Sanctuary: likewise he sinneth against his wife and lawful children, whilst thereby he oftentimes maketh a stews of his house, as David did by the adultery he committed with the wife of Urias. And children begotten in horrible incest, were to be burnt or slain in their mother's womb. CHAP. 23. Of the eighth Commandment. The duties to our neighbour in other regards, viz. Of his goods. The sin forbidding the hurt of our neighbour, or his goods, is theft: Inward, of the heart. Outward, the Instruments. Kinds Private, by abuse of our Own, by Prodigality. Avarice. Neighbours, With colour. Without colour. Public in Church sacrilege, Temporal. Spiritual. Commonwealth. Good name. Command. 9 Ch. 24. EXOD. 20. 15. Thou shalt not steal. SO much of the seventh Commandment, and of those duties we own to our neighbour in regard of his wife: now follow those which we own in other regards; and that, 1. of his goods: 2. of his name. The duty we own him in regard of his goods, is contained in the eighth Commandment. Q. What is that? A. Thou shalt not steal. Q. What is the sum of it? A. To give to every one that which is his, and not only not to diminish (by any means) another man's goods, but to do our best (as far as our callings and means will suffer) to preserve them, and (as occasion serveth) to help to increase them. Q. What are the things forbidden in this Commandment, and therein the duties required to our neighbours in respect of their goods? A. They are either inward, or outward. Q. What are the inward? A. When a man's eye is so set upon his neighbour's Mat. 15. 19 1. Tim. 6. 9 10. Ephes. 5. 3. goods, that he desireth them, with resolution to have them if he can. So that not only men's hands, but also their hearts are here bound to the good abearing, not so to desire their neighbour's goods, as is aforesaid. Q. What is contrary to this desire? A. A mind contented with their own, and with Heb. 13. 5. 1. Tim. 6. 6. Phil. 4. 11. that which is present. Q. So much of the inward things forbidden: what are the outward? A. First, the instruments of theft; secondly, the theft itself, in all kinds thereof. Q. What are the instruments of theft here charged? A. First, the tongue, that it profess not the desire Prou. 1. 11. 12. Prou. 20. 14. Josh. 7. 21. of our neighbour's goods, nor practise the diverting thereof: secondly, the eye, and hand. Q. What kinds of theft are there? A. Either private, or public. Q. Wherein is private theft occupied? A. It is either in abuse of our own, or in pursuit of our neighbour's goods. Q. How do we abuse our own goods? A. Either in lavishing and lashing them out, or in covetous holding of them. Q. What is the abuse of our goods in lavishing them out? A. When men in their diet, apparel, furniture of Deut. 12. 15. Prou. 11. 15. & 21. 17. 2. Thess. 3. houses, building, or otherwise exceed either their estate and ability, or the use and custom of their country: whither refer suretyship unnecessary and causeless; also giving relief to stout and lusty rogues. Q. How are our goods abused by niggardly sparing of them? A. When we withhold those things from the Prou. 3. 28. poor, which we ought in duty to bestow upon them, or delay to give in due time. Q. What is private theft in pursuit of our neighbour's goods? A. It is either with colour, or without colour; the first being oftentimes more heinous than the second. Q. What is the theft with colour? A. When in buying and selling, battering, chapping, scorcing & changing, the buyer concealeth the goodness, or the seller the faults, and blindfoldeth the truth with coloured speeches. Likewise when in borrowing Levit. 25. 14. Prou. 20. 14. Luk. 19 8. Exod. 22. 26. Deut. 24. 6. Deut. 25. 13. 14. Amos 8. 4. Prou 22. 18. Hos. 4. 8. 1. Cor. 6. 7. and lending, setting and taking, gauging and waging, men either make no conscience, or have no skill to do that which is equal and profitable, as well for others they trade with, as for themselves; where false measures come to be considered. Hitherto belongeth forestall, engrossing, monopolies, oppressing usury (or increase exacted merely in respect of the loan), bankrupts, that to enrich themselves, endamage others; removing of ancient bounds: hitherto refer suits in Law for light matters. Q. How is it without colour? A. Theft is committed without colour, either privately Deut. 22. 1, jam. 5. 4, Rom. 13. Luk. 3. 4. without the knowledge of the owner, as by thieves and pickers; whither refer the not restoring of things found: or violently, he knowing it, and sometimes beholding it, as by pirates, and robbers. Hither is referred oppression; as when the rich withhold the hire of the labourer, or when due debt is withholden; and when Soldiers are not content with their pay, but go a freebooting, etc. Q. What is contrary to this? A. The right use of that which is our own. Q. Wherein consists the right use of our own? A. Frugality, and good husbanding of it. Prou. 21. 5. 17. & 12. 27. 2. Cor. 8. 13. Prou. 13. 11. Q. What is further contrary? A. Labour, in some lawful vocation. Q. How may we know the bounds of a lawful vocation? A. When it is occupied, either in the information 1. Cor. 7. 14. 1. Pet. 4. 10. Eccles. 5. 8. and instruction of the mind with good knowledge, which is the calling of them that teach, and learn; or in exercising civil government, and (where it is needful and just) in making war: or in the defence of the body, which is the calling of the Magistrate, both in peace and war: or in providing for the necessary helps of this life, which is the calling of Merchants, and Husbandmen, etc. Q. What manner of men are here condemned? A. All idle persons, or those which are occupied in hurtful or unprofitable trades, as the Romish merchants, Image-makers, Bead-makers, a Act. 19 19 & 24. 25. Reu. 18. 11. 12. and the sellers of such trash: jugglers, wandering and roguing Minstrels, Magicians, Stage-players, stews, common dicers, and such like. Q. Is there any thing else required to a lawful Calling? A. Yes verily, as that it be lawful to him that useth it; which is, when he is able to discharge it: secondly, when being lawfully called thereunto, he diligently, and duly exerciseth himself in it. Q. Is there no intermission or recreation, granted unto a Christian man from his labours in the six days? A. There is, to the end he may the better continue his labour, 〈◊〉 same be honest and profitable, for the exercise of the mind, or of the body; but hurtful and dangerous pastimes are to be avoided: for as recreation belongs to the sixth Commandment, so far as health is maintained thereby: so it belongeth to this Commandment, so far forth as we may be the better able to labour thereby. Q. What sorts of public theft are there? A. Two, either in Church, or Commonwealth. Q. What is Church theft? Malach. 2. A. It is called Sacrilege, consisting partly in things spiritual, and partly in things temporal. Q. What is the sacrilege that consists in things spiritual? A. When the Church is deprived of found doctrine, Jer. 23. 30. through the insufficiency, or negligence, or corruption of he Pastors and Teachers. Q. Who are they that sin in this kind of sacrilege? A. Either Ministers, or people. Q. What Ministers do sin therein? A. First, the ignorant, insufficient, and dumb Ministers, which take wages, & cannot do their duty; with the makers & maintainers of them. 2. The idle negligent Ministers; whither refer Monks, Friars, Nuns, etc. Q. How do the people sin herein? A. When they not only are content to be under such Ministers, as either cannot, or will not reprove jer. 5. 31. them of their sins, but also desire and seek for them. Q. What is that Sacrilege which consists in things temporal? A. When the goods of the Church are taken from them to whom they belong; or when men make sale or merchandise of Benefices and Church-livings. Q. What is the theft in the Commonwealth? A. When the common goods are either taken away, or applied to any private use; or when rewards are given, or taken, to corrupt judgement; or when men become false coiners of money, washers, or clippers, or the like. Q. Hitherto of the Commandment: what special matter do you learn from hence? A. The gross error of the Anabaptists, that hold community of goods. Q. Are there any special judgements, that follow the breach of this Commandment? A. Yea: first, evil gotten goods are usually soon, and ill spent, as experience teacheth, and the common Prou. 20. 21. proverb; Of evil gotten goods, there is rarely a third heir: also the Scripture saith, He that spoileth, shall himself be spoiled; either himself while he liveth, or his Esay 33. job. 20. 15. 10 18. Deut. 25. 15. posterity after his death. Secondly, poverty often followeth. Thirdly, Shortness of life: for as to those that live justly, long life is promised; so to him that doth otherwise, shortness of life is threatened. CHAP. 24. Of the ninth Commandment. Sins whereby our neighbours good name is hurt, are Inward, by Suspicion. Secret judging and condemning. Outward, by Silence, in refusing to speak when they should, and listening. Speech Given, as when we speak a lie. an untruth. Received, as by hearing false tales. EXOD. 20. 16. Thou shalt not bear false witness against thy neighbour. Q. SO much of the Commandment concerning our neighbour's goods. What is that which concerneth our neighbours good name? A. The ninth, Thou shalt not bear false witness against thy neighbour. Q. What is the sum of it? A. That we hurt not our neighbours good name, but maintain it; and as occasion is given, augment and increase it. Q. How is this Commandment broken? A. Either inwardly, or outwardly. Q. How is it broken inwardly? A. When a man hath an ungrounded suspicion of 〈◊〉. 4. 〈◊〉 7 15. 〈◊〉. ●8. 4. 〈◊〉. 1. 13. 〈◊〉. 17. 28. his neighbour. 2. When he doth also (in his mind) condemn him (whether alive or dead) having no good warrant for it. Q. Is all suspicion and condemnation to be condemned? A. No, for it is not unlawful to suspect my neighbour of naughtiness, if I have good ground of it; nor to condemn him in that, whereof he stands truly and evidently convicted. Q. What is contrary to this, in observing whereof we may the better keep this Law? A. Charity, and love, which is not suspicious, but 1. Cor. 13. 5. expoundeth things in the best part, where the presumptions are not strong to the contrary. Contrary to Gen. 37. 31. 32. 33. which ungrounded suspicion, is the interpreting of doubtful things in the best part: yet we are not to neglect such suspicions as have ground, as did Gedaliah. jer. 40. 14. 15. Q. What is the outward breach? A. In words or deeds, to draw an evil name upon himself, or his neighbour. Q. What great matter is it, if a man's good name be hurt, as long as neither his person, nor his gooas are touched? A. Very great: First, because (by means thereof) those gifts that God hath bestowed upon him, or others, are not so esteemed as is meet, & as they should be, whereby glory is taken from God, which is the author and giver of them. Secondly, his endeavours and labours are not so profitable to men, as otherwise they might be, if his good name remained whole and Eccles. 7. 3. untouched. Thirdly, it is uncomfortable to himself, to have an evil name, as a good name is comfortable. And therefore a man ought to labour to get a good Phil. 4. 8. name, and when he hath gotten it, to keep it; and consequently to labour for righteousness, which preserveth a good name. And that not in some parts of righteousness Prou. 10. 7. Mark. 14. 9 Eccles. 20. 1. only, but in all; for that as one fly corrupteth the whole box of ointment; so one vice doth deface a man's estimation. Q. How many ways is the outward breach hereof committed? A. By silence, or speech. Q. How by silence? A. When men, either through wilful ignorance Prou. 31. 8. 9 Gen. 40. 23. cannot, or through malice, or neglect of their neighbours good name, will not speak the truth, especially when it shall be called into question. Q. How is it broken by speech? A. Either by giving forth speeches of our neighbour, Psal. 15. 3. or receiving them. Q. How in giving them forth? A. Either in speaking that which is false, or that which is truth, but not in sincerity. Q. How in speaking that which is false? A. First, by a lie: which is, when a man speaketh Gen 18. 12. Act. 5. 3. contrary to his own knowledge. Or secondly, by an untruth; which is, when a man telleth that which is Gen. 31. 31. 32. false, thinking that it is true. Q. Of how many sorts is a lie, or untruth? A. Either public, or private. Q. What is a public lie, or untruth? A. When judges give wrong judgement. When Prou. 17. 15. Act. 24. 1. 2. 1. King. 21. 13. Prou. 19 5. Eccles. 8. 11. the Sergeants, or Counsellors at Law defend bad causes, either through want of skill, or contrary to knowledge. When men witness falsely in judgement: as also, when true judgement is given, and execution cometh 1. King. 21. 12. not accordingly. Also when Ministers teach not sound doctrine, or misapply it; or when one denieth a truth before the Church, or public Officers thereof. Q. What is a private lie, or untruth? A. When one man lieth, or speaketh untruth to, or Prou. 12. 22. Coloss. 3. 9 Revel. 22. 15. Psal. 50. 1●●0. 2. Co●. ●● 2●. Rom. 8 2. Thess. 1. 3. Act. 15. 3. of another: of which sort commonly are all backbiters, slanderers, whisperers, etc. which in conscience of the untruth, or lie they tell, seek corners: here will come in the lie in jest; likewise the officious lie, (as it is called) Contrary hereunto is a delight to report well of another, and to rejoice at the good report that another shall give of our neighbour. Q. So much of the breach of this Commandment, by speaking of false things. What is it by speaking true things without sincerity? Q. When the words are rehearsed, and the sense Mat. 26. 60. 61. 1. Sam. 22. 9 10. Psal. 52. 1. 2. 3. & 144. 8. Ephes. 5. 4. 2. Tim. 2. 14. 16. & 3. 2. Prou. 15. 23. & 27. 14. & 29. 5. Mat 11. 7-14. Heb. 3. 13. 1. Thess. 5. 11. Levit. 19 17. perverted: also, when the truth is spoken, with intent to hurt our neighbour; also by vain and idle babbling, or proud boasting, and vainglorious words, by flattery, debasing of ourselves, dissimulation, equivocation, etc. Likewise, when things are spoken out of time, or to them they belong not. Contrary to all which abuses of the tongue, is the use of it, in commending the good gifts of our neighbours to others, and admonishing, exhorting, & reproving our neighbours, as occasion requireth, in time and season. Q. So much of the breach of this Commandment, in giving forth ill speeches. What is it in receiving them? A. When men have their ears open to hear ill of Psalm. 15. 3. & 101. 5. Prou. 17. 4. & 25. 23. ●. Sam. 24. 10. their neighbour with allowance. Contrary whereunto is the repulsing, and terrifying of such, as are bringers of tales, and slanderous speeches against their neighbour. Q. So much of the Commandment. What are the special punishments of them, that are the ordinary breakers thereof? A. First, to be suspected, condemned, and evil reported Matth. 7. 2. Eccles. 7. 23. 24. of themselves. Secondly, false witnesses should have that punishment laid upon them, which should Deut. 19 18. 20. have been inflicted upon those, whom they witnessed against, if their witness had been true. CHAP. 25. Of the tenth Commandment. Sin that cometh not so far as consent, is concupiscence: The cause, First, Adam's sin. Arising from the first, Original Corruption. The degrees, evil thoughts Never liked of. Liked of, but rejected. EXOD. 20. vers. 17. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbours. Q. SO much of the Commandments that forbidden those sins against our neighbour, which come to consent, or further. The tenth Commandment followeth, which forbiddeth those sins which come not so far. What is that Commandment? A. Thou shalt not covet, etc. Q. Is here forbidden all coveting, or desire? A. No: There is a natural desire of meat, drink, sleep, and posterity, which kept within their bounds, Deut 12. 25. Gal. 5. 17. are not to be condemned. Likewise the spirit (after a sort) desireth and lusteth against the flesh, as well as the flesh against the spirit. Q. What is the coveting then that is here condemned? A. That which is called Concupiscence. Q. What is that? A. All unlawful coveting of pleasures or profit, which concern our neighbour, and in them all other lusts and desires against our neighbour, which come not to consent; and therefore it is not simply said, Thou shalt not covet, or, thou shalt not covet a wife, a manservant, etc. but, Thou shalt not covet thy neighbour's wife, etc. Q. Why is there here special mention of servants, ox, and ass? A. Because there was special use of these amongst God's people then, more than amongst us, for (as the Rabbins also have truly observed) the Scripture useth to speak of things that fall into the common practice of man's life. Q. This Commandment than reacheth further than all the former? A. Yea verily: in which respect, the Apostle confesseth, that notwithstanding he profited in the knowledge of the Law above his fellows; yet he knew not what sin was, until (having commenced Doctor Rom. 7. 7. in the school of the holy Ghost) through the knowledge of the Gospel, he understood this Commandment. And therefore it is no great marvel, if the great Doctors in Popery remain ignorant of this Commandment. Further, by this Commandment especially are all men convinced of sin, because all Psal. 143. 2. Rom. 7. 7. men covet. Q. What learn you from hence? A. The error of the Papists, which deny Concupiscence to be a sin; and that hold, that we have Gal. 5. 16. 17. free will to do good or evil; whereas we cannot but covet evil, until we be borne anew; and the very coveting of evil, is a sin. Q. If we sin necessarily, and cannot but sin, than it seemeth we are not to be blamed. A. That followeth not: for though we sin necessarily, yet we sin voluntarily also: therefore that excuse which the necessity of sinning may seem to make for us, our willingness to sin doth take from us. Besides, this necessity is no other than that which we brought upon ourselves: therefore as drunkenness excuseth not the murderer, because he drank willingly; no more doth the necessity of sinning excuse us, because (by our voluntary drinking of Satan's poisoned cup, in Adam's loins) we brought it upon ourselves. Q. Show me first the causes, than the degrees of concupiscence, A. The cause thereof is either first and mediate, or immediate and secondary. Q. What is the first cause? A. That sin which Adam committed first, and which we also have committed in Adam, the guilt thereof (by propagation and generation) being derived to us; considering that as Adam's integrity should have been ours, if he had stood in it: so was his transgression ours, the covenant being made with him, both for himself, and all mankind that were to come of him. Q. What familiar example is there, to make this somewhat more plain? A. A man being a slave, his progeny (to all posterities) are slaves. A man also being attained of high treason, the attaint of blood reacheth to his posterity. The young serpents and wolves that never stung men, nor devoured sheep, are notwithstanding worthy to die; yea, while they are in their dams bellies. Q. What is the secondary or immediate cause? A. That sin which is commonly called Original sin, consisting in the deprivation of good, and proneness to evil; which sin is in us from the first minute Jam. 1. 14. Rom. 1. 22. 23. Mat. 15. 19 and moment of our conception. And this maketh against the Pelagians, who teach, that sin cometh by imitation only; whereas this corruption is in all men by nature, and is the puddle and sink, from which all other sins do flow: which the more it is pressed, the more it breaketh forth; as mighty streams that cannot be stopped, till God (by his holy spirit) do jam. 1. 14. restrain it: whence all other sins, having their proper and special names, this is called by the common and general name of a Rom. 7. 7. 8. 17. & jam. 1. Heb. 12. 15. SIN. Q. What are the degrees of Concupiscence forbidden here? A. The first is, wandering and evil thoughts, though we never like of them: for even the very rising of such thoughts in our minds, argueth our corruption of nature: for were it not for that inborn corruption, such thoughts could not once enter into our souls, further than they were offered unto us by some outward tentation of the devil, or of the world, as it was Mat. 4. 1. 2. etc. unto our Saviour Christ. And although in the incorrupt state of man, he might dutifully have thought of the transgression of the Commandment, with a perfect hatred of it; yet the same should not have been (as now it is) suddenly rising in the mind, without thinking or meditation of the naughtiness and hatefulness thereof; where now these thoughts rise suddenly, and the hatred and detestation cometh after, and is not in such perfection as then it should have been. Whereas the Lord our God hath the eyes of his glory so pure, that he will not allow of the least corruption Habak. 1. 13. in the temple of our hearts, where he seateth himself. Q. What is the second degree of Concupiscence? A. When there are wandering wicked thoughts with some liking, though we reject them. Hither may be referred first, vain, sudden wishes; then dreams, which have some evil in them, and yet are not from any liking of those things when a man is awake, but which a man when he is awake misliketh. Q. So much of the Commandment: What is the use of it? A. It teacheth us more than all other Commandments of the second table do, that we are miserable and wretched by nature, subject to the curse and wrath of God. CHAP. 26. Of the sum of the Law. The sum of the Law consisteth in the love of God, with all the powers of our Soul in 1. Understanding. judgement. Memory. 2. Will & affection. Body. Our neighbour, which is like to the first. LUKE chap. 10. vers. 27. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself. Q. Having spoken of all the ten Commandments: tell me, what is the sum of all? A. Thou shalt love the Lord thy God with all thy heart, Luk. 10. 27. with all thy mind, and with all thy understanding, and thy neighbour as thyself: taken out of Deut. 6. 5. and Leuit. 19 18. Q. What is the sum of this sum? A. Love: which consisteth of two heads; to wit, the love of God, and of our neighbour. 1. joh. 5. 2. 1. Tim. 1. 4. 5. Q. What use is there of this short sum? A. It furthereth us in the twofold use of the Law, before spoken of: for first, it will be a means the more to humble us, and so the more effectually to drive us to Christ: because when all our sins are gathered and mustered into one troup or heap, they will appear the greater, and cast us down the more: as a man owing sundry debts unto divers, or unto one man, in the particulars, is confident of his ability, to pay all, as long as he heareth they are all but small sums; but hearing the whole sum, despaireth of the payment of it. Secondly, it helps us much in our obedience to the Law: for by this (as by a glass) we may the easier see, and being shortly contrived, we may the better remember our whole duty both to God and man; this being (as a Card or Map of a Country) easily carried about with us. Q. What is it to love the Lord with all our heart, and all our mind, and all our strength? A, When the whole man yieldeth simple obedience unto him, in all the powers both of soul and body. As when the understanding doth perfectly comprehend all things, that God would have us to know; when in judgement we think aright of them; when the memory accordingly retaineth them; when in our wills and affections we perfectly love all known good, and perfectly hate all known evil; and when all the members, parts and graces of the body, as beauty, strength, etc. are wholly employed in the service of God, and in the doing of his will. Q. What is it to love our neighbour as ourselves? A. When that which we would that men should Mat. 7. 12. do to us, we do to them. Q. Is it not possible for a man to do all this? A. No; for we are ignorant of many things, and those which we know, we know but in part; and that which we know, we judge not aright of, nor remember as we ought. And as for will and affections, they are a great deal shorter than our knowledge. And the wandering of our eyes in the hearing of the Word, and other parts of God's service, doth easily bewray the small obedience and conformity of the rest of the members and parts of the body. To conclude, if we do but examine our souls, how we stand affected to our enemies, to strangers, to common men, to them we know, yea to our dearest friends; we shall find, that we herein come short of any such affection to our neighbour; which as it is so much less than the former, by how much man is inferior to God; so we being not able to accomplish it, are much less able to accomplish the other. And therefore the righteousness of the Papist, is a rotten righteousness, and such as will never stand before the judgement seat of God. Q. Seeing then that the whole sum, and main end of the Law is Love: what gather you thereof? 1. Tim. 1. 4. 5. A. That which the Apostle exhorteth unto, viz. to leave all idle questions as unprofitable, and to deal in those matters only which further the practice of love. Q. Why is the love of God called the first and greatest Commandment? A. Because we should chief and in the first place, regard our duties to God, and be most careful 1. joh. 4. 20. to understand his will, and to worship him. Q. Why is the second Table said to be like unto the first? A. For that they go so hand in hand together, that no man can perform the one, unless he accomplish the other; which the Apostle john plainly teacheth, 1. joh. 15. 2. Q. What is to be said of those that seem to keep the one, and care not for the other? A. If they seem to serve God, and are not in charity, they are mere hypocrites: and if they will seem to deal uprightly with their neighbour, and have not the love of God in them, they are profane politics, and very Atheists. Q. Hitherto of the Covenant of works: what is the main use of all the doctrine hereof? A. To show that we cannot thereby attain unto Reconciliation with God, and life everlasting, by reason of our corruption, and the infirmity of our flesh, Rom. 8. 3. For we having on our part broke this Covenant, God cannot (without injustice) justify us by this Covenant; and consequently we cannot be saved thereby. Q. But why then is it called a Covenant, seeing it is in the nature of a Covenant, to reconcile those that are at variance; as is to be seen in the example of Abraham, and Abimelech: Laban, and jacob, Gen. 21. 27. and 31. 44. A. Although it be not able to reconcile us, yet it maketh way to reconciliation by another Covenant. Neither is it meet strictly to bind God's covenant with men, to the same laws that the covenants of one man with another are bound unto: for amongst men, the weaker seeketh reconciliation at the hands of the Luk. 14. 31. 32. 2. Cor. 5. 20. mightier. But God (who neither can be hurt or benefited by us) seeketh unto us for peace. CHAP. 27. Of the Covenant of Grace. In the Covenant of Grace is to be considered, First, The parts God's act with us. Ours with God. The sorts, the Old Testament. New. Secondly, the foundation thereof, Christ jesus. Chap. 28. IER. chap. 31. vers. 31. 32. 33. 34. 31 Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of judah. 32. Not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt, which my covenant they broke, although I was an husband unto them saith the Lord. 33. But this shall be the covenant, that I will make with the house of Israel; After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. 34. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them, unto the greatest of them, saith the Lord, for I will forgive their iniquity, and I will remember their sin no more. Q. THus much of the Covenant of Works, called the Law: the Covenant of Grace followeth: What doth this Scripture call it? A. A new Covenant. Q. Why is it called a new Covenant? A. Because it succeed the former Covenant, Heb. 8. 13. and was made upon the breach thereof. Q. Doth then the making of this Covenant disable the former? A. Yea: for the latter Covenant had not been Heb. 8 7. Rom. 3. 23. Galath. 3. 21. made, if the former had not been broken, & so become insufficient. And therefore they are convinced of impiety by the very making of this covenant, who seek justification by the old Covenant. Q. What is this new Covenant? A. A free contract or Covenant between God, Act. 16. 30. 31. john 3. 16. 17. 18. and a sinner, concerning the pardon of sin, and life everlasting, through faith in Christ jesus. Q. When did this Covenant begin? A. Immediately after the Fall. Gen. 3. 15. Q. What is specially to be considered in this Covenant? A. First, the parts and sorts thereof: secondly, the ground and foundation. Q. What are the parts thereof? A. The mutual acts between God, and a sinner. Q. What is the act on God's part? A. A free offer of salvation unto a sinner, upon this john 3. 14. Act. 10. 43. condition, that he will believe in Christ. Q. What is the act on the sinner's part? A. An acceptance of this offer, by submitting to the condition. Q. What followeth hereupon? A. That he will be their God who are under this Exod. 3. 15. Covenant, and will be surnamed by them; and therefore in the third of Exodus, a Heb. 11. 16. and else where, he is called the God of our Fathers; which noteth the singular privilege and glory of God's people, in that he is content to be surnamed by them: otherwise the proper name of God would be fearful unto us, without the addition of some such Surname. Q. Of how many sorts is this Covenant? A. In substance it is but one; but in regard of circumstance it is two: the Old Testament, and the New. Q. What is the Old Testament? A. It is the covenant of God, a Heb. 8. 4. 5. which (under types, figures, and shadows) did set forth Christ before his coming in the flesh; and by virtue whereof life everlasting was given by faith in Christ that was to come. Q. What is the new Testament? A. It is the covenant of God, which (since the coming of Christ in the flesh) hath abolished those shadows, & giveth life everlasting by faith in Christ, that is come; by means whereof it is in a special respect called the Gospel. Coloss. 2. 16. 17. 20. Hebr. 9 1. 2. 3. etc. CHAP. 28. Of Christ's person. In Christ is to be considered his Person Consisting of two natures, Divine. human. Conjoined in one person. Office. Chap. 29. JOHN, chap. 1. vers. 14. And the Word was made flesh, and dwelled among us, (and we beheld his glory, as the glory of the only begotten of the Father) full of grace and truth. Q. THus much of the parts and sorts of the Covenant of Grace: what is the ground and foundation thereof? A. Christ jesus aforesaid, joh. 3. 14. Act. 10. 43. Q. Who is Christ jesus? A. The a Luk. 2. 11. 1. Tim. 2. 5. eternal Son of God, the second person in the Trinity; that b Joh. 1. 45. & 8. 56. Messiah, whom the Fathers (under the Law) expected, and the Prophets foretold of. Q. What are we more particularly to consider in him? A. First, his Person: secondly, his Office. Q. What is to be considered in the Person of Christ? A. The diversity of natures, and union of them. Q. What are the natures of Christ? A. Two: his Divine, and human. Q. What have you learned concerning the Divine nature of Christ? A. That he is the only begotten, and natural Son john 3. 16. 18. & 1. 1. Heb. 1. 3. Coloss. 1. 15. of God, his Word, Character, and Image; God coessential, and Coequal with the Father, and the holy Ghost. joh. 10. 30. Rom. 9 5. 1. joh. 5. 20. Q. What is the human nature of Christ? A. That nature, by which he is also true man. Q. Is Christ jesus true man also? A. a Gen. 3. 15. 1. Tim. 2. 5. Yea, in all things, b 1. joh. 2. 1. Matth. 1. 18. 20. sin only excepted. Q. How did he become man? A. He was conceived by the holy Ghost, in the womb of the Virgin Mary; and was afterward borne and brought forth into the world, after the manner of other men. Q. Did he not pass through the Virgin Mary, without taking any thing of her substance? A. No: for he is called the seed of the woman, Gen. 3. 15. He is said to be made of the seed of David, according to the flesh. Rom. 1. 3. To be made of a woman. Galath. 4. 4. To be a plant that sprang out of the root of jesse. Esa. 11. 1. 10. Q. How is he said to be conceived by the holy Ghost. A. Because the holy Ghost (by his incomprehensible Mat. 1. 18. 20. power) wrought his conception supernaturally. Q. Is he then the Son of God in respect of his human nature? A. No: for first the Apostle saith, He is without Father, and without mother: that is, without father, as he Heb. 7. 3. is man; without mother as God. Secondly, than there should be in the person of Christ two sons; one of the Father, another of the holy Ghost. Q. But is he not therefore called the Son of the highest, Luk. 1. 32. because he was conceived by the holy Ghost? A. No: but only because he that was so conceived, was the natural son of God. Q. Doth the human nature of Christ consist of a reasonable soul, as well as a body: or was the Godhead in stead of the soul unto him. A. It consisteth also of a reasonable soul, as appeareth by that which he said, My soul is heavy to the very Mat. 26. 38. death. And our souls should have perished everlastingly, except our Saviour Christ had had a soul, and had suffered in soul. Q. Thus much of the two natures of our Saviour Christ: what is to be said concerning the union of these two natures? A. The manhood of our Saviour Christ, is inseparably united to the person of the Godhead, and therein it subsisteth, making but one person; which near union with the nature of man, is so much the more wonderful, 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 mystery, 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 Deity. Luk. 1. 35. joh. 1. 14. Mat. 3. 17. Ephes. 4. 10. Galath. 4. 4. Q. Did not the inseparable union of the human nature to the person of the Deity, change the person thereof? A. No verily; but he is the very same person that he was, from all eternity. Q. Is it not said in the text, that the WORD, (i the second person in Trinity) was made flesh? may it not seem then that the Godhead was turned into the human nature? A. Nothing less; no more than it can be said, he was turned into sin, or into a curse, because it is said, 2. Cor. 5. 11. Galath. 3. he was made sin, or made a curse. Q. Can you prove directly by the Scriptures, that Christ, after the union of the manhood with the Godhead, is true God? A. Yea verily: for first, the Scripture, (as he is Christ the Messiah) absolutely calleth him God, and giveth unto him the name of jehovah. 1. Tim. 3. 16. joh. 20. 28. Act. 20. 28. Rom. 9 5. 1. joh. 5. 20. Esa. 9 6. jerem. 23. 2. Secondly, the proper works of God are attributed unto him; as the creation and government of the world. joh. 1. 3. & 5. 17. Coloss. 1. 16. Hebr. 1. 2. 3. The searching of hearts. Mat. 9 4. Mark. 2. 8. etc. Thirdly, the Essential Attributes of the Divine nature are given to him, he is said to be eternal. joh. 1. 1. & 17. 5. Micah. 5. 2. Almighty, in all places, the King of Kings, etc. joh. 3. 31. Math. 18. 20. Apocal. 19 16. Fourthly, the Scriptures assign Divine honour unto him. Psalm. 72. 11. Rom. 15. 12. Esa. 11. 10. joh. 14. 1. Act. 7. 59 Q. But is not the Godhead, and manhood at least mingled and confounded. A. No, by no means. For than he should be neither God, nor man; for things mingled do not retain the name of their simples; as honey, and oil mixed together, can neither be called honey nor oil. Further, the properties of the two natures are such, as cannot be mingled and confounded. For neither can the human nature, (remaining a true human nature) partake, or communicate of the properties and perfections of the Deity, or the Deity of the defects of the Humanity. So that as the Godhead cannot hunger, thirst, or be shut up and circumscribed within the bounds of a place: no more can the Humanity be infinite, or in more places than one. So that though the human nature be no person of itself, and hath no subsistence, but in the person of the Deity, yet it continueth still distinct in substance, properties, and actions, from the Deity; and both natures so united, make but one Christ. Q. Why was it necessary that Christ should be both God and man in one person? A. It was necessary he should be man, because he could not suffer as he was God; a Heb. 2. 14. & 2. 16. 7. & 4. 15. and it makes most for the glory of God's justice, to exact satisfaction from that nature that had sinned. Secondly, it was necessary he should be God also, that he might be able to bear and overcome all that was to be inflicted upon him for our sins. Thirdly, it was necessary also that the human nature should (in manner aforesaid) be united to the person of the Deity, that the obedience which he performed, might be of infinite merit, as being the obedience of God. Act. 20. 28. Q. What further fruit have we by this conjunction? A. That whereas God hath no shape comprehensible, either to the eye of the body, or of the soul; and the mind of man cannot rest but in a representation of some thing, that his mind and understanding can in some sort reach unto. If it consider God in the second person in the Trinity, as he hath taken our nature, and whereby God is (after a sort) revealed in the flesh, he hath whereupon (in some sort) to stay his mind. Q. How did then the jews before his coming, which could not do so? A. They might propose to themselves 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 privilege is greater than theirs; we beholding him as he is, whereas they did behold him as he should be. Q. Have men only benefit by this union of the two natures, or doth it reach also to the Angels? A. It seemeth to reach no further then to man; for God never meant to save those angels that fell, seeing they fell maliciously into rebellion against God, without tentation, contrary to the clear light of nature revealed in their Creation. And if he had purposed either to save them, or to have benefited the elect Heb. 2. 12. 16. Angels, any otherwise then by confirming them, he would have taken their nature upon him. Q. But why then is it said, that God (by Christ) doth reconcile all things unto himself, whether in earth, or heaven? Coloss. 1. 20. A. By things in heaven, is there to be understood, not the Angels, but the Saints then in heaven. For although God did elect the Angels to eternal glory; yet Christ did not redeem them, but only the seed of Heb. 2. 16. Abraham. Q. Hitherto of the person and natures of our Saviour Christ: is there any such great necessity that Christians should be grounded in the truth of this doctrine? A. Yea, else Satan would never have laboured (as he hath done), to corrupt and deprave the same by raising up so many damnable heresies about the same. Q. Why? what heresies hath he raised up about this point? A. The heresy, first of Macedonius, and the Valentinians, who maintained that Christ brought with him out of heaven, a heavenly body. Secondly, of Apelles, that held he had an aerial body, and that he passed through the Virgin, only as water through a pipe. Thirdly, of the manichees, who made him to have only an imaginary body. Fourthly, of Apollinaris, who denied that Christ had a reasonable soul; and who held, that his Divinity was in stead of a soul. Fifthly, of Eunomions, who affirmed that Christ was a mere man, and the Son of God only by adoption. Sixthly, of Ebion, who held that Christ was borne of the seed of man. Seventhly, of Nestorius, who taught, that as there was two natures in Christ, so also there was two persons. Eighthly, of Eutiches, that held, that the human nature, after the union with the Divine, did partake of the properties of the Divine. Near unto which is the error of the Ubiquitaries, which attribute to the humanity of Christ, certain essential properties of the Divinity, viz. presence in all places, etc. CHAP. 29. Of the Office of Christ. The Office of Christ is his mediatorship, wherein is to be considered, First, That he is the only Mediator. Secondly, His Calling thereunto. Faithful discharge thereof. The parts thereof. 1. TIM. chap. 2. vers. 5. For there is one God, and one Mediator between God and men, the man Christ jesus. Q. HItherto of the Person of our Saviour Christ: What is his office? A. To be the only Mediator between God, and a sinner, for the pardon of his sin, and life everlasting. 1. Tim. 2. 5. Q. Can not this be effected without Mediation? A. No verily. Q. Is Christ jesus the only Mediator between God, and a sinner? A. Yea verily, as appeareth expressly by the text. Q. How poove you it otherwise? A. First, there is but one God; and therefore but one Mediator, as the text also affirmeth. Secondly, he only is fit to be Mediator, that partaketh of both their natures that are to be reconciled; and consequently, he only that is both God and man. Thirdly, this was shadowed by the types of Moses, who alone was in the mountain; and of Aaron, or the high Priest, who only might enter in the holy of Holies. Exod. 24. 2. Levit. 16. 17. Heb. 9 7. Fourthly, this is set forth by divers similitudes: as where he saith, a joh. 10. 9 10. I am the way, I am the door. Also he is the b Gen. 28. 12. ladder, whereby the Angels ascend and descend. Fifthly, he only c Heb. 7. 25. & 9 14. 1. Sam. 2. 25. is able to effect their salvation, fully, ᵃ that come unto him. Q. Then no man, that is a man only can be Mediator between God and man? Q. No verily: for as Ely saith, If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? viz. when one man shall offend against another, the matter may be accorded by judges, which are but men: but if a man offend against God, there is no mere man can make his peace. Q. Is Christ then Mediator in respect of both natures? A. Yea, in respect of both jointly: first, because though he consist of two distinct natures, Divine, and human; yet he is God and man only in one and the same person. Secondly, because he that is our Mediator, is a priest, after the order of Melchizedeck; without father, and without mother; which could not be said, if he were Mediator, either in respect of his Divine nature alone, or of his human. Thirdly, seeing he is by his office to reconcile God to man, and man to God, both natures jointly are necessary to this work, he having (by that means) affinity to both. Fourthly, the works of his Mediation, being of such an infinite price and value as they are with God, they must needs be the works both of God and man. Fifthly, none could satisfy God for the sins of men, but God; and none ought to satisfy for them but man. Therefore Christ, that hath by his Mediation effected this, being both God and man in one person, is in, and according unto both those natures conjoined, a Mediator between God and man. Q. Was he not then a Mediator before he became man? A. Yes: for though at the first he had not actually taken our nature upon him; yet with God (things to come being as if they were present, or past), he was in Heb. 13. 8. 1. Pet. 1. 20. Apoc. 13. 8. the eye and knowledge of God, and in his acceptance as if he had been from the beginning both God and man actually. Hence he is said to be a Lamb, slain from the beginning of the world. Q. Wherein consists the office of his mediation? A. In the performance of those works whereby Rom. 8. 33. 34. & 5. 1. 10. God is reconciled to sinners. Whereupon dependeth the whole merit of their salvation. Q. What are we more specially to consider in the mediation of Christ? A. First, his calling thereunto, and his faithful discharge thereof. Secondly, the parts. Q. Who called him unto this office? A. a Esay 42. 1. 6. Heb. 5. 4. 5. 6. God. Q. What learn you from hence? A. Matter of great comfort unto us, in that he thrust not himself into this office, but entered upon the same, by the will and appointment of God; whereby we may be the more assured of the good will of God to save us; seeing his Son hath performed nothing herein, but what he did being called thereunto by him; and therefore he will certainly accept of all that he hath done for us, as that which himself hath ordained. Q. How did God call him thereunto? A. By anointing him with an especial ointment. By means whereof he is called * Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to anoint. CHRIST, which signifieth one anointed. Which was a a 1. Sam. 24. 7. 2. Sam. 1. 14. Psal. 105. 15. name also common to them that were types of any part of his Mediator-ship, who also were anointed, though not with the same ointment. Q. What was the ointment wherewith he was anointed? A. The Spirit of God, which was powered upon Psal. 45. 7. 8. Esay 61. 1. him without measure. Q. Wherein consists his faithful discharge of his calling? A. In this: that he hath left nothing undone, that may be effectual for our reconciliation with God; in which respect he is compared with Moses, who is said Heb 3. to be faithful in all the house of God. CHAP. 30. Of the parts of Christ's mediation: and in special, of his Prophetical office. The parts of Christ's Mediation; are First, his Prophetical office. Priesthood. Chap. 29. Secondly, his Kingdom. HEBR. chap. 3. vers. 7. 8. 9 10. 11. 12. 13. 7. Wherefore as the holy Ghost saith, Today if ye will hear his voice, 8. Harden not your hearts as in the provocation, in the day of tentation in the wilderness: 9 When your fathers tempted me, proved me, and saw my works forty years. 10. Wherefore I was grieved with that generation, and said, They do always err in their hearts, they have not known my ways. 11. So I swore in my wrath: they shall not enter into my rest. 12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13. But exhort one another daily, while it is called, To day, lest any of you be hardened through the deceitfulness of sin. Q. HOw many parts are there of his Mediation? A. Two: first, his Prophetical office, and his Priesthood: and secondly, his kingdom. Q. What is his Prophetical office? A. It is the first part of his mediation, whereby he is our Prophet, Doctor, or Apostle. Q. How is he our Prophet, Doctor, or Apostle? A. In that he hath opened the whole will of his john 1. 18. Deut. 18. 18. Father, concerning all things necessary to salvation. Q. How doth that appear? A. By his own testimony, joh. 15. 15. I call you no more servants, because the servant knoweth not what his master doth. But I call you friends, because all which I have Esay 61. 1. Matth. 17. 5. heard of my Father, I have made known unto you. Q. What learn you from thence? A. What a foul error it is in them, that think that our Saviour Christ delivered not all things, pertaining to the instruction and government of his Church, but left them moreover to the traditions and inventions Act. 20. 20. 27. of men. Q. What further? A. That the Ministers of the Word should not utterly suppress in silence, any truth that Christ hath revealed. And that the people should content themselves with that which Christ hath taught, rejecting whatsoever else, the boldness of men shall obtrude upon them. Q. Did his office of Doctorship than first begin, when he came into the world? A. No: for he (at the first) opened his Father's will unto us, by the a Luk. 1. 70. ministry of his servants the Prophets: and after he came into the world, he opened the same doctrine more Ephes. 4. 10. 11 plainly and fully by the Apostles and Evangelists. Q. What difference is there between the teaching of Christ, and of the Prophets and Ministers sent of him? A. First, Christ taught with another manner of authority, Mat. 7. 28. 29. Mark. 1. 22. Mat. 22. 28. 32. 34. 44. than ever did any other Minister before or after him: for Christ taught in his own name, and by his own authority; though (for the more clear convincing of the jews) he often alleged the testimonies of Moses, and the other Prophets. Secondly, by virtue of his Prophetical office, he did not only bring an outward sound unto the ear; but wrought (as he did before his coming, and as he doth now by the Ministry of his word), an alteration in the mind. Q. What have we to learn of this, that Christ taught, and teacheth by the Prophets, Apostles, and Evangelists? A. In what estimation we ought to have the books Heb. 4. 12. 2. Cor. 2. 16. of the Old Testament, sith the same spirit spoke then, that speaketh now, and the same Christ also. Q. What effect hath the careless and fruitless hearing of God's word? A. It hardeneth men to further judgement; for it is a two edged sword to strike to life, or to death: it is either the savour of life to life, or the savour of death to death. Q. How doth he in this text aggravate the refusal of this office of our Saviour, against the Israelites? A. First, by the time of 40. years, vers. 9 Secondly, by the place, the wilderness, vers. 8. and thirdly, by the multitude of his benefits. Q. What force hath the office of his prophecy in us? A. We thereby are in some sort made partakers of that office. For by the knowledge of his will, we are made able to exhort one another to goodness, and to dehort from evil. 1. joh. 2. 27. Rom. 15. 4. CHAP. 31. Of the Priesthood of Christ. In the Priesthood is to be considered, the Quality of the person, Out of himself. In himself. Manner of his execution. HEBR. chap. 7. vers. 13. to the end. 13. For he of whom these things are spoken, pertaineth to another tribe, of which no man gave attendance at the Altar. 14. For it is evident that our Lord sprang out of judah, of which tribe Moses spoke nothing concerning Priesthood. 15. And it is yet far more evident: for that after the similitude of Melchisedech there ariseth another Priest, 16. Who is made not after the Law of a carnal commandment, but after the power of an endless life. 17. For he testifieth; Thou art a Priest for ever, after the order of Melchisedech. 18. For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof. 19 For the Law made nothing perfect: but the bringing in of a better hope did: by the which we draw nigh unto God. 20. And in as much as not without an oath he was made Priest. 21. For those Priests were made without an oath: but this with an oath, by him that said unto him, The Lord swore and will not repent, Thou art a Priest for ever after the order of Melchisedeck. 22. By so much was jesus made a surety of a better Testament. 23. And they truly were many Priests, because they were not suffered to continue by reason of death. 24. But this man, because he continueth ever, hath an unchangeable Priesthood. 25. Wherefore he is able also to save them to the uttermost-that come unto God by him, seeing he ever liveth to make inter session for them. 26. For such an high Priest became us, which is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. 27. Who needeth not daily, as those high Priests, to offer up sacrifice, first, for his own sins, and then for the people's: for this he did once, when he offered up himself. 28. For the Law maketh men high Priests which have infirmity, but the word of the oath which was since the Law, maketh the Son, who is consecrated for evermore, Q. HItherto of the Prophetical office of Christ: what is his Priesthood? A. That part of his mediatorship, whereby he a Mat. 5. 17. fulfilled the Law, and offered himself a b Rom. 3. 24. 1. joh. 2. 2. propitiatory sacrifice to his Father; and thereby fully satisfied the justice of God, for the sins of the c Rom. 8. 33. Heb. 7. 24. 25. Elect. Q. How did he offer himself? A. By submitting himself too (manifold miseries, especially) a Mat. 20. 28. & 26. 27. the shameful and cursed death upon the Cross, enduring (chief) upon the same, both in soul and body, the wrath of God, till he had fully satisfied the justice of his Father for our sins. Q. In what place of Scripture is this office principally treated of? A. Hebr. 7. 13. etc. Q. What is the sum of this text? A. The declaration of the Priesthood of Christ, by comparing it with the Priesthood of Aaron. Q. What are the parts of this declaration? A. Two: first, what manner a one he ought to be, that hath this office: and secondly, how he executeth it. In both which he shows the difference between his Priesthood, and the Priesthood of Aaron. Q. What manner of person ought he to be, that is to have this office? A. The Apostle showeth this, by declaring certain qualities; partly without him, and partly within him. Q. What are the qualities without him? A. First, that he was of the tribe of judah, this of the tribe of Lemi. Secondly, that the Priests of Levi were Heb. 7. 20. 21. appointed by the Law of the fleshly Commandment; where Christ was appointed by the power of endless life. Thirdly, in that he was appointed of his Father by an oath, for ever to be a Priest, after the order of Melchizedeck. Whereas the Priests of the Law were made without an oath. Q. What benefit ariseth to us, in that this was confirmed with an oath? A. It serveth to assure us, that all the parts of his Priesthood shall be performed unto us, and that he (consequently) paid the ransom for our sins. Q. Was not the word of God sufficient for the performance of this promise, without the binding of it with an oath? A. Yes doubtless: but the Lord (in this promise) Heb. 6. 17. having to deal with man, and willing more abundantly to show unto the heirs of promise, the stableness of his counsel, bound himself by an oath. Q. Whereby is the perpetuity thereof confirmed? A. In that it did not proceed by succession, as from Aaron, to Eleazar; from Eleazar, to Phin●es, and so by descent, but is everlasting, always abiding in him; which is another difference of his Priestly Office, from Aaron's. Q. What profit cometh to us by the perpetuity of his Priesthood? A. That he continually maketh intercession for us to God, and of himself alone is able to save us, coming 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 himself he is holy. Secondly, to others harmless and innocent. Thirdly, undefiled in himself, and in regard of others: and to speak in a word, he is separated from sinners. In all which, he differeth from those of Aaron; for they are neither holy in themselves, nor innocent, neither undefiled, but polluting, and being polluted by others. Q. What is the fruit we gather of this his holiness, innocency, and undefiledlesse? A. That he being holy and innocent, undefiled, and so consequently separate from sinners, sin is not, neither can be attributed to the faithful, and that these his properties are imputed to them by faith for theirs, for whose sake and benefit he became man, and was endued with these properties: and therefore he freeth them, both from original and actual sin. Contrary to the doctrine of the Papists, who say, that he delivereth us from original sin only, and that we must make satisfaction for actual. Q. So much of the manner of his person? how doth he execute this his office? A. First, whereas they offered first for themselves, and then for the people; he offered for the people only, for for himself he needed not. Secondly, he offered but once; they many times. Thirdly, he offered himself, they something else then themselves. Q. What is the use of this? A. First, to prove the absoluteness, perfection, and excellency of this his priesthood. Secondly, to overthrow the Priesthood of the Papists, and prove it to be a false Priesthood: for first, they are not of the tribe of judah, neither confirmed by an oath; and therefore not perpetual. Secondly, they are not holy in themselves, but unholy; neither innocent, nor undefiled, but defiling others, and being defiled of them, and so not separate from sinners, but altogether sinful, and set in sin. Thirdly, they offer first for themselves, and then for the people likewise many times, and Sacrifices, which are not themselves: and lastly, they bring a great disgrace to the Priesthood of Christ, by preferring themselves to him: they making themselves the Priests, and him the Sacrifice, whom they say they offer. Q. Are there no Priests under the Gospel? A. None to offer up a propitiatory sacrifice: otherwise, all Christians are Priests, to offer up the spiritual 1. Pet. 2. 5. Revel. 1. 6. sacrifices of Prayers, and Alms. CHAP. 32. Of the Kingly office of Christ. In the Kingly office of Christ is to be considered, the Excellency of his kingdom, in General, by the Properties expressed, 1. Generally. 2. Specially. Effects of these properties. Special. Chap. 33. Parts. Chap. 34. ESAY, chap. 9 vers. 6. 7. 6. For unto us a child is borne, unto us a Son is given, and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace. 7. Of the increase of his government and peace there shall be no end, upon the throne of David and upon his kingdom, to order it, and to 'stablish it with judgement and with justice, from hence forth even for ever: the zeal of the Lord of hosts will perform this. Q. SO much of the Priesthood of our Saviour Christ. What is his Kingly Office? A. That part of his Mediation whereby his Priesthood is made effectual unto us, and without which it is to us void and fruitless. Q. What is to be considered in the Kingdom of Christ? A. The excellency, and the parts. Q. How doth this Scripture set forth the excellency of his Kingdom? 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, showing the dissimilitude between his Kingdom, and the regiment of worldly Potentates: that where other Kings execute matters by their Lieutenants and deputies, armed with their authority: in our saviours Kingdom, although there be used instruments; yet do they accomplish his will and purpose, not only by his authority, but also by his strength and virtue. Q. What do you learn from hence? A. That there is no ministerial head of the Church, which is Christ his Kingdom; sith he is himself continually present in the same, and that most notably by his spirit; and more to the advantage of his Church, then when he was bodily present: and therefore the job. 16. 7. Pope of Rome, who maketh claim to be head of the universal Church of Christ, doth therein show himself to be that man of sin. 2. Thess. 2. Q. How are his properties set forth more particularly? A. First, that he should be called Wonderful; not that it should be his proper name, which was only jesus; but that he should be as renounedly known to be wonderful, as men are known by their names. Q. How is he Wonderful? A. Partly in his person, in regard of the wonderful union of God and man in one person, (as hath been said); partly in his works. Q. How is he wonderful in his works? A. Not only in the Creation of the world, and the preservation thereof, but especially in the Redemption of his Church; & through those wonders which he worketh, either in the gathering or preserving thereof: whereby he makes himself known to be the Saviour and redeemer thereof. Q. What is the next that followeth? A. It is showed more particularly wherein he is wonderful: and first, that he is wonderful in counsel, and therefore called the Counsellor. Q. What is here generally to be observed? A. That whereas in the government of a Kingdom, Esay 9 15. 2. Sam. 20. 16. Eccles. 9 16. counsel and wisdom are chief, and preferred even to strength: we may assure ourselves that in the Kingdom of Christ, all things are done wisely, nothing rashly. Hence in the Revelation of john, he is described thus; To be in the midst of the golden Candlesticks, clothed with agarment down to the foot: such as Counsellors use to wear; and that his head and hairs are white as white wool, and as snow: whereby is noted, such a person, as for gravity, and great experience is fit to give counsel. Q. What is further to be gathered hence? A. Matter of great comfort for us that are the children of God, in that our Saviour Christ is our Counsellor, who is able and willing to give us all sound advice, in whatsoever concerneth our good. Q. What are we here further to learn? A. That when we are in any perplexity, and know not which way to turn us, we seek unto our Saviour Christ for advice and direction, who is given us for a Counsellor. Q. By what means may we come to him for advice? A. By humble Supplications, and prayers made unto him. Q. How may we receive advice from him? A. By the doctrine of God, drawn out of his holy word; and testimonies, which therefore David calleth Psal. 119. 24. his Counsellors, or the men of his Counsel. Q. What followeth? A. That he is wonderful in might, and the strong God? Q. What have we here to learn? A. First, that as he is wise, to advise and foresee things pertaining to the good of his Church: so he is of power to execute and effect all that he adviseth, wisely. Secondly, that as there is in us no advice of ourselves; so there is in us no found strength to keep us from any evil; but that as he giveth good advice to his, so doth he (by his own power) perform and effect Phil. 2. 13. it. And therefore although we be as the vine, of all other trees the weakest; or as the sheep, of all other beasts the simplest: yet we have for our gardener, and for our shepherd, Christ jesus the mighty 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 he is the father of Eternity's: secondly, the Prince of peace. Q. Doth not this title, The father of eternities; argue a confusion of the Divine persons? A. In no case: for it is a borrowed speech, signifying, that he is the author of eternity. Q. What do you learn from hence? A. That where other Kingdoms alter and come Dan. 2. to an end, his is everlasting. Q. What doctrine is to be gathered from thence: A. First, that the Kingdom of our Saviour Christ being perpetual, he dasheth and crusheth in pieces, all other Monarchies, and Regiments (how mighty soever) that rise up against him and his Kingdom; and therefore that his Church and subjects generally, and every particular member, need not fear any power whatsoever. Secondly, that whatsoever we have by nature or Esay 40. 6. 1. Pet. 1. 24. 25. industry, it is momentany, like unto the grass that fadeth away; and whatsoever durable thing we have, we have it from Christ. Q. What 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 subjects, and causeth them to continue in quietness. Q. Of what nature is this peace? A. It is spiritual: for first, we have peace with Rom. 5. Ephes. 2. 14. God: secondly, we have peace in our consciences: thirdly, there is peace between men, which ariseth out of both the former. Q. Where is this peace established? A. Upon the throne of David, 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 Priest's office. For we Rom. 6. 12. Rom. 16. 20. Revel. 1. 6. are Kings, to rule and subdue our stirring and rebellious affections, and to tread Satan under our feet. Q. What is the cause of all this? A. The love and zeal of God breaking through all lets; either inward from ourselves and our own sins, or outward from the enmity of the devil, and world. CHAP. 33. Of the excellency of Christ's Kingdom in special. It consisteth First, in Wisdom. Righteousness, or justification, parts Forgiveness of sins. Imputation of righteousness. Secondly, in Sanctification, parts, Mortification. Vivification. Redemption. 1. COR. 1. 30. But of him are ye in Christ jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. Q. WHerein more specially doth the excellency of Christ's Kingdom consist? A. In certain special treasures, brought unto us by his Prophetical and Priestly office, and made effectual unto us by his Kingly office. Q. What are those treasures? A. They are certain special fruits mentioned by the Apostle, 1. Cor. 1. 30. Q. What is the first, he here nameth within us? A. That he is made unto us Wisdom. Q. Is this necessary to our salvation? A. Yea: for having absolutely lost all godly and saving Prou. 30. 2. 3. wisdom, wherein we were first created, it is to be repaired again, ere we can be partakers of life eternal. Q. Why? have we not wisdom enough of our own, by nature, to bring us to eternal life? A. No verily: for although we have wisdom naturally engrafted in us, to provide (in some measure for this present life, and sufficient to bring us to condemnation in the life to come; yet we have not one grain of saving wisdom, to enable or direct us so much, as to make us step one foot forward to life eternal. Q. Where is this wisdom 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 approached unto; only the Son, which was in the bosom of his Father, he hath revealed him. Q. What is the second fruit the Apostle nameth? A. That Christ is made unto us, Righteousness. Q. What is meant here by Righteousness? A. Our justification before God: whereby we are delivered from the guilt and punishment of all sin, and are accounted righteous, even by the righteousness of our Saviour Christ imputed unto us, by means whereof we are restored to a better righteousness, then that which we lost in Adam? Q. This doctrine, that a man should be made righteous by the righteousness of another; is it not as absurd, as if a man should be said to be fed with the meat another eateth? or to be warmed with the clothes another weareth? or be in life and health, with the life and health of another? A. No doubtless: for if the sin of Adam, (being a man only) were of force to condemn us, because we were in his loins; why should it seem strange, that the righteousness of our Saviour Christ, both God, and man, should be available to justify Rom. 5. 12. 19 others? Q. But how can the righteousness of one, justify so many? A. The manhood being joined to the Godhead, and subsisting therein, maketh the righteousness of Christ of infinite merit. Q. How do you prove this righteousness here, to be meant of the righteousness which is in Christ? A. Because he speaketh afterward of Sanctification, which is the righteousness that is within us. Q. What are the parts of justification? A. Two: the not reckoning or forgiveness of Rom. 4. 6. 7. 8. Philip. 3. 9 Rom. 5. 19 2. Cor. 5. 21. Zach. 3. 4. 1. joh. 1. 7. our sins; and the imputation of Christ's righteousness: both which are merited by his Priesthood. Q. How did he merit the forgiveness of our sins? A. By his sufferings, in abasing himself to suffer death, even the death of the Cross. Q. If Christ have merited the forgiveness of our sins; how cometh it then, that the godly are yet in this world afflicted for them; and that for the most part, more than the ungodly? A. The affliction of the godly is not the punishment, 1. Cor. 11. 32. Prou. 1. 32. that in justice is due to sin; but a fatherly correction & chastisement in the world, that they should not perish with the world; whereas the wicked, the longer they are spared, and the less they are punished in this life, their danger is the greater: for God reserveth their punishment to the life to come. Q. What gather you of this? A. That we should not grudge at the prosperity of joh. 12. 3. job. 21. 30. the wicked, when we are in trouble: for as sheep and kine use to be put in fat pastures, to be prepared to the shambles: so they, the more they receive in this life, the nearer and the heavier is their destruction in the life which is to come. Q. Having our sins forgiven by the merit of his sufferings: what necessity is there that his righteousness should be imputed? A. Very great: for except that we be also made righteous, we cannot enter into the kingdom of heaven, and enjoy the blessed presence of God: a bankrupt assoon as his debt is paid, is not by and by fit to be made the Burgess of a City, without goods; neither is a beggarly prisoner, assoon as he is at liberty, Gen. 41. 14. fit to serve the Prince, unless he be new appareled. Q. How did Christ merit our righteousness? A. By his fulfilling the Law, in that he walked in all the Commandments, and failed in no duties, either in the worship and service of God, or towards men; whereby we are made fully and wholly righteous in the sight of God. Q. Hitherto of the two first fruits, what are the two other? A. Sanctification, and redemption. Q. What is Sanctification? A. It is a freedom from the tyranny of sin, into Rom. 6. 14. Psalm. 19 14. the liberty of righteousness, begun here, and increased daily, until it be fully perfected in the life to come. Q. What differences are there between Righteousness imputed, and sanctification? A. divers: as first, Sanctification is in us, Righteousness 1. Thess. 4. 3. 4. Rom. 5. 14. 17. 2. Cor. 5. 21. Rom. 3. 21. 22. Revel. 22. 11. imputed is inherent only in our Saviour Christ. Secondly, the imputed righteousness increaseth not; Sanctification doth (as it were) grow in us by degrees. Lastly, the righteousness of our Saviour Christ is the root or cause, Sanctification the effect. Rom. 8. 30. Q. Do Righteousness and Sanctification go together? A. Yes, in time they go together: for so soon as john 15. 2. Jam. 2. 18. a man is made partaker of Christ's Righteousness, he is made holy in some measure; although in nature the imputed righteousness goeth before, as the cause before the effect. Q. Is there any such Sanctification or holiness of life in us, as deserveth to be accepted of God; and rewarded by him? A. None; because corruption cleaveth to the best of our good works. Q. But when our Sanctification (here begun) shall be perfected in the world to come; shall we not then be justified by an inherent righteousness? A. No, but by the imputed righteousness of our Saviour Christ: which being once given us, is never taken from us, although faith (whereby we apprehend this) faileth, and falleth away. ●. Cor. 13. 13. Q. How is the pollution aforesaid, conveyed into the good works which God worketh in us? A. There is (beside the work of his own hand, through the operation of his holy spirit), a pollution in us, and an infection of ours, which cometh from Esay▪ 64. 6. the sin that dwelleth in us: as clear water put into an unclean vessel, running thorough a filthy channel, receiveth some evil quality thereof. Q. Wherein do our good works fail of God's justice? A. Partly in the instrumental causes, from which they proceed: and partly in the final cause, or end, whereunto they aim. Q. What are the instrumental causes hindering the perfection of our works? A. First, the defect of our understanding, in that the work is not done with knowledge absolute and thoroughly perfect. Secondly, the feebleness of our memory, that doth not so fully retain that which the understanding conceiveth. Thirdly, the perverseness of our wills and affections, which come short of their duty. Last of all, the weakness and dullness of our bodies, which are not so apt and nimble, for the execution of good things, as is required. Q. Express this by a similitude. A. We are in the Instrumental causes like to a common labourer, which being hired by the day, worketh with one hand, whereas both are required; or worketh a piece of the day, being hired for the whole. Q. What is the final end wherein good works fail? A. In that we have not a direct eye to God's glory, or the good of our neighbour, as is required; but look indirectly at those duties which are enjoined to us: like to such Artificers, as prefer their own credit in their skill, before their master's profit. Q. If then it be so that sin cleaveth to our best works, are not our good works sins, and are not all sins equal? A. Be it far from us to think either the one, or the other. Only the imperfection and defect in the work is sinful, and not the work itself: and in bad and evil actions, (as hath been showed already), some are less sinful than other. Q. How is this pollution taken away? A. By the intercession of our Saviour Christ, Exod. 28. 36. 37. 38. 1. Pet. 2. 5. through which our good works are of account before God. Q. What doctrine is here to be gathered? A. A doctrine of great comfort to the children of God, serving to stir them up to abound in good works, seeing (notwithstanding their defects) they are acceptable to God in Christ jesus: for where men know any thing to be delightsome to their Prince, they will (with all endeavour) strive for it: how much more ought we to be pricked forward to the service Mat. 12. 20. of God, who quencheth not the smoking flax, nor breaketh the bruised reed; yea who forgetteth not a Mat. 10. 42. cup of cold water given in faith, and for his sake? Q. What other reasons are there to stir us up to good works? A. We ought to remember God's benefits bestowed upon all his children: as our Election, Creation, Psal. 103. 2. & 105. 44. 45. Redemption, Calling, justification, Sanctification, continual Preservation: and then particularly such blessings as God hath severally bestowed upon every one of us. Q. Are not the judgements of God also to be thought upon, for furtherance to this duty? A. Yes verily, to make us fear to offend in our Gen. 18. 17. 18. Jer. 3. 8. ways. Q. Remaineth there yet any more? A. Good company, which (with David) we must Psal. 119. 63 79 Prou. 13. 20. cleave unto; not the noblest, or of greatest account, but the godliest: for if we will avoid any kind of sin, we must avoid all company that delight therein; which is no less dangerous, then good company is profitable. Q. What gather you of this? A. That whosoever maketh no choice of his company▪ maketh but small conscience of sin: as those that dare keep company familiarly with Papists, thinking that they may keep their conscience to themselves. Q. What are the parts of sanctification? A. Two: Mortification, and Vivification, or a rising to righteousness. Q. What is Mortification? A. Mortification is a continual dying unto sin, Rom. 6. 3. 6. Gal. 5. 24, or a daily slaying, kill, or deadning of sin; proceeding from the virtue of Christ his death and burial. Q. What is the sin that must be mortified? A. First, our natural corruption, or the old man, called Original sin, viz. that natural readiness and proneness that is in us, to all that is evil; and that frowardness and backwardness to that which is good: called also flesh, or the body of sin. Secondly, the fruits thereof, which are called the members of that body. Coloss. 3. 5. Q. What is sin compared unto in this regard? A. Unto base rags, and filthy stained clothes, Esay 64. 6. Coloss. 3. 5. Zach. 3. 3. which we cannot endure to look on, and which we use to cast off, and fling from us with hatred. Q. What is Vivification, or quickening, or rising to righteousness? A. It is a rising to newness of life, proceeding from Rom. 6. 4. 5. the power of Christ his resurrection. Q. So much of Sanctification: what is Redemption? A. A deliverance from all the enemies of our salvation; which happy estate shall be fully accomplished at the last day. CHAP. 34. Of the parts of Christ's Kingdom. Christ's Kingdom hath two parts; his government Till the last day, consisting in means, by which the former fruits are effected: Inward. Outward things, which God gives to us, as 1. word in General. Special. Chap. 35. 2. Sacraments. Chap. 36. Discipline. We give 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 prophesyings. Q. HItherto of the excellency of Christ's Kingdom: What are the parts thereof? A. First, his government till the last day. Secondly, his government at the last day. Q. How doth he govern till the last day? A. By bestowing those means whereby the former fruits are effected. Q. What are those means? A. Two: inward, and outward; as appeareth, 1. Thess. 5. 19 20. both which are ordinarily joined together. Q. What are the inward means? A. His Spirit. Q. What mean you by the Spirit of God in this place? A. That power of God which worketh in the hearts of men, things which by natural reason cannot be comprehended. Q. How may we come to some understanding, and apprehension of this work of the Spirit. A. By the things whereunto it is compared in the john 3. 8. Act. 2. 2. Hebr. 1. 9 1. joh. 2. 27. john 4. 14. Ezech. 30. 25. 27. Mat. 3. 11. Act. 2. 3. Scriptures: as first, it is compared to wind, to show the marvelous power thereof in operation. Secondly, to oil, 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 severeth good metal from the dross. Q. How doth the Spirit work in the hearts of men? A. diversly, in divers respects: It mortifieth, quickeneth, woundeth, healeth, terrifieth, comforteth, enlighteneth, softeneth, etc. Q. Hitherto of the inward means, 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 giveth to us, or such as we give to him. Q. What are the things which God giveth to us? A. Those things which are here comprehended under the word Prophesying. Q. What is meant by the word Prophesying? A. First, the word of God preached and interpreted, which is the principal, and that which is properly and principally meant by Prophesying. Secondly, herein also (by a figurative speech) is meant all other outward means, whereby God useth to give his holy spirit, and by means 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 prophecy; considering that by, and after the preaching of the Word, the Lord giveth his Spirit? A. Because the Spirit is the chief of the two; the word being but the instrument whereby the spirit of God worketh. And secondly, for that the work of the spirit is more general, and reacheth to some, to whom the preaching of the word cannot reach. Lastly, for that the word is never profitable without the spirit: but the spirit may be profitable without the word, as after will appear. Q. Another difficulty is this: It may seem by these words, that the spirit of adoption and sanctification, proper to the faithful, may be lost; seeing he exhorteth that we should not quench the spirit. A. Nothing less: but as God doth assure the faithful of their continuance in him; so he doth declare by these exhortations, that a special means whereby John 4. 14. 1. Pet. 1. 23. he will nourish this holy fire in us, is, by taking heed unto the preaching of the word. Q. Come then to the matter: Is it not lawful to separate these means? A. In no case: for that which God hath joined Matth. 19 together, no man may separate. Q. How doth it appear more evidently, that God hath joined these together? A. By that which the Prophet saith (Esa. 59). That he will make this covenant with his people, that his spirit shall be upon them; and that his words which he Esay 59 21. hath put into their mouth, shall not departed out of their mouth, nor out of the mouth of their seeds seed, for ever. Q. What learn you hereby? A. That no man is to content himself, with this fancy, that he hath the spirit, and so neglect the Word, because ordinarily they go together. Yea always, where God vouchsafeth to give his word. Q. Who are by this condemned? A. The Anabaptists, Papists, and Libertines, which ascribe to the spirit that which they lust, though it have john. 14. 26. no warrant from the word: whereas the spirit doth not ordinarily suggest any thing to us, but that which it teacheth us out of the Word. Q. What other sort of men is here condemned? A. The Stancarists, who esteem the word to be fit Mark. 4. 1. 2. etc. compared with Esay 2. 1. 2. etc. 2. Pet. 3. 15. 16. Dan. 9 2. to catechize and initiate, or enter us in the rudiments and first beginnings of Religion; but too base to exercise ourselves in afterward: whereas the Prophets and Apostles (most excellent men) did notwithstanding continually exercise themselves in the Scriptures. Q. Are none saved without hearing of the word? A. Yes: for first, children (which are within the Gen. 17. 7. 1. Cor. 7. 14. Covenant, and belong to God's Election) are saved, without the ordinary means of the Word and Sacraments. Secondly, some also of age, who are in places Mat. 2. 1. Heb. 11. ●1. where those means are not to be had. Thirdly, some also, which living in place where such means are, yet have no capacity to understand them: as they which are deaf borne, etc. which (by the way) serveth to show that God is not tied to the means, but can, and sometimes doth, (when and where it pleaseth him) work without them. Yet here we must take heed of Mat. 13. 3. 1. Cor. 3. 6. 1. pet. 1. 23. presuming; for if God vouchsafe the means, and give capacity for the use of them, and we shall despise them, we have no more cause to expect salvation by Christ, than the husbandman a harvest, that despiseth to blow and sow his ground. CHAP. 35. Of the special working of God's spirit in the Church, by the Word. God's spirit worketh things, Common to the wicked and godly concerning the covenant of Grace, as to 1. Understand and consent to the truth of the doctrine. 2. Delight in it, & have a glimpse of the life to come. To have some care to keep it. Works, as 1. Terror of conscience. 2. Contrition, or sorrow for sin. 3. Confession of sin. 4. Doing many outward duties, restitution, etc. 5. Desire to die the death of the righteous. Proper to the godly, as Receiving the seed (that is, the promise of salvation by Christ) into a good heart. Bringing forth fruit with patience. MATTH. chap. 13. vers. 3. to the 9 and 18. to the 24. 3. And he spoke many things unto them in parables, saying, Behold, a sour went forth to sow. 4. And when he sowed, some seeds fell by the ways side, and the fowls came and devoured them up. 5. Some fell upon stony places, where they had not much earth: and forthwith they sprang up, because they had no deepness of earth. 6. And when the Sun was up, they were scorched: and because they had no root, they withored away. 7. And some fell among thorns, and the thorns sprang up and choked them. 8. But other fell into good ground, and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold. 18. Hear ye therefore the parable of the sour. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: this is he which received seed by the way side. 20. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it: 21. Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22. He also that received seed among the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful. 23. But he that received seed into the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth some an hundred fold, some sixty, some thirty. Q. TO proceed to speak more specially of the word of God, and of the divers working of God's spirit in his Church, by the same word. What doth God's spirit work by the word? A. First, it worketh things common to the godly with the wicked. Secondly, things proper to the godly, as is clearly taught by the parable, Mat. 13. 3. Q. What are the things common to both? A. First, such as concern the covenant of grace: secondly, such as concern the covenant of works. Q. What are the things common to both, concerning the covenant of grace which it worketh? A. First, some understanding of the word of grace; and some kind of consent unto the same. Q. If they understand it, how is it, that one sort are said not to understand? A. Not that they have no understanding at all, but they are said to have none, because it is not effectual; for they come without affection, and go away without care. Q. What learn you from hence? A. First, to take heed that we deceive not ourselves in a bare profession, or light knowledge of the word; and that we hear it with zeal, and departed from the hearing thereof with care to profit. Secondly, to beware also of the great subtlety of Satan, who (as a swift and ravenous bird) snatcheth the word out of unprepared hearts; even as thieves use to take away whatsoever they find lose, and carelessly laid up. Q. What second thing is common to both? A. To have some kind of delight in the word, and a glimpse of the life to come. Q. What difference is there between this kind of delight and the joy of the godly? A. This is like the blaze of a fire, and is neither lasting Psal. 4. 7. nor firm: whereas the joy of the godly is solid and sound, and above that which the worldly man hath in gold and silver. Secondly, the wicked's delight Psal. 119. 33. 34 ariseth from a wrong end and motive: as to satisfy some humorous desire to know something more than other; etc. whereas the joy of the godly is to know further, to the end they may practise. Q. Why is it said, they have no root? A. Because they understand the things, but are not rooted and grounded in the truth thereof, by saving faith. Q. What else is common to both? A. To have some care to keep that which they have heard, (it may be with some suffering of persecution): and yet the thorns of covetousness, or of worldly delights, may overgrow the good seed, and make it unfruitful. Q. What learn you from thence? A. That to have suffered persecution for the truth's sake, ought not to make us secure and careless of proceeding: for of them that suffer, some may fall away and perish, as did Alexander the Coppersmith, etc. Q. So much of things common to both, pertaining to the covenant of grace. Now declare the like in those things which are common to both, concerning the covenant of works? A. First, the wicked (by means of the word) may Exod. 9 29. Act. 24. 25. 1. Sam. 24. 17. Mark. 6. 20. Numb. 23. 10. be brought to confess their faults. Secondly, they may be pricked in conscience with a terror of them. Thirdly, they may be sorry for them. Fourthly, they may do many things that are taught. Fifthly, they may desire to die the death of the righteous; and all these only for fear of judgement: whereas the godly confess their sins, are stricken with remorse and 2. Cor. 7. 10. sorrow for them, because they have offended a loving God, and a gracious Father; and endeavour to do not some things, but all that they are commanded; and desire to be saved, to the end they may glorify God. Psal. 119. 6. Philip. 1. 20. Q. May we conclude from hence, that three parts of four in the Church are likely to be condemned by this parable? A. No, in no case: for though of four 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 affirm the same, is both curious, and uncomfortable. 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 receiving of the seed into a good heart: secondly, the bringing forth of fruit with patience. Q. What is here meant by receiving 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 merciful unto us in Christ, if we repent and believe. By the receiving into a good heart, is meant, the receiving of it by faith in Christ. Q. What is faith? A. A persuasion of my heart, that God hath given Galath. 20 20. his Son for me, and that he is mine, and I his. Q. What? hath a man a good heart, before he receiveth that seed? A. No doubtless; for naturally all men are alike corrupt; and as the face answereth to the face in the Prou. 27. 19 glass; so one of the sons of Adam, is like another, in that nature which they have received from their parents. Q. Why then are they said to have a good heart? jam. 1. 21. A. It is called a good heart, in respect of Gods changing of it, by the engrafted word: and by these words, he putteth difference between the fruits of the former, and the fruits of this last: for that there is no difference in the outward show of fruits, but only in regard that those fruits proceeded from an unclean heart, and this from a heart which is cleansed. Q. How must we approve ourselves that we be good ground? A. By good fruits. Q. What are those fruits? A. First, free access to God. Secondly, the love Rom. 5. of God shed into our hearts. Thirdly, a feeling of peace with God. Fourthly, the spirit of adoption, that assureth us to be the sons of God: whereof ariseth that we call God Father, & hope for the inheritance with patience, which is a patiented waiting for the performance of God's promises. Fifthly, repentance, which 1. Thess. 5. 23. Gal. 5. 6. is a changing of all the powers and faculties of the soul, and members of the body; effected by that love, which proceedeth from true saving faith. CHAP. 36. Of the Sacraments in general. The Sacraments are to be considered In general; wherein is showed, First, What a Sacrament is. What be the parts. 2. What be the persons, 1. By whom it is instituted. 2. By whom they are to be Administered. Received. In special, Chapter 37. ROM. chap. 4. vers. 10. 11. 10. How was it then reckoned? when he was in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision. 11. And he received the sign of circumcision, a seal of the righteousness of faith, which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: Q. HItherto of the word of God, which is the principal outward means; what other outward means 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 sign & seal of the covenant 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 faithful, for the strengthening of their faith in the eternal Covenant. Q. Why call you it an action? A. Because it is not a bare sign 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. public action, and appertaineth to the whole Church: and it is as great, or a greater indignity for the Sacraments to be administered in private corners, as for civil judgement b Amos 5. 15. which ought to be open and public. Also, the sacrifices under the law, were not so excellent as these; yet was it not c Deut. 6 11. 13. Levit. 17. 34. lawful to offer them in private houses. Hence it appeareth, that the Sabbath is the fittest time for the celebration of the Sacraments, when the Church is assembled together, to perform the other parts of God's worship. Q. What are the parts of a Sacrament? A. The visible creatures ordained for signs and figures of Christ, and the invisible 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 help: first, our understanding, 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 monuments. 3. & especially, the persuasion of our hearts, by reason whereof they c Rom. 4. 11. are seals and pledges. Q. What may be observed from hence? A. First, what gross blindness, forgetfulness, and hardness of heart, and infidelity is in us by nature, when the word and oath of God is not sufficient to confirm our faith in the promises of God, but we must have such aids as these. Secondly, we are to note also the mercy of God, that thus apply himself to our weakness. And thirdly, what miserable men they are that neglect and contemn the Sacraments, which are pledges of so great favours, and such effectual helps unto us. Q. What else have we to observe? A. The goodness and wisdom of God, that hath chosen common things, and such as are easy to be had, for so high and singular mysteries: whereas he might have chosen things more rare, and of greater price, to set out such excellent benefits as are offered unto us in the Sacraments: and herein God's goodness appears more unto us under the Gospel, then to them under the Law. Q. What are the spiritual things represented by the visible creatures? A. Christ a Galath. 3. 27. 1. Cor. 10. 4. jesus with all his saving benefits, which are exhibited in the outward signs, and sealed to the worthy receivers thereby. Q. How doth that appear? A. First, in that it is usual in the Scripture, to a Gen. 17. 10. Exod. 12. 5. 11. 1. Cor. 5. 7. give the name of the thing signified to the sign, which is not only in regard of the resemblance and proportion that is between them, but to show the inseparable conjunction of the thing signified with the sign, in the worthy receiver, in which regard they are called b Rom. 4. 11. seals. Q. Do they seal nothing else but Christ and his benefits to us? A. Yea, they seal also our promise to God, viz. Gen. 17. 11. Exod. 13. 9 that we take him only for our God, and our redeemer, whom alone by faith we rest upon, and whom we bind ourselves to obey. Q. Hitherto of the description and parts of a Sacrament, what further is to be considered concerning a Sacrament in general? A. The necessary circumstances concerning the same; to wit, the person instituting the Sacrament, the persons that are to administer and receive the same. Q. Who is the institutor of a Sacrament? A. God only, in whose hands alone it is to give 1. Cor. 11. 23. the inward grace, represented by the outward signs. Q. May not any persons administer and receive the Sacraments? A. No, but such as are appointed thereunto by Gods own ordinance. Q. Who then by God's ordinance are to administer the Sacraments? A. The Ministers of the Word, who represent unto Matth. 28. 19 1. Cor. 4. 1. us the Lord, whose stewards they are. Q. What is the Ministers office herein? A. To consecrate the elements, and then to distribute them. Q. Wherein consists the consecration of the elements? A. Partly in declaring the institution of the Sacraments, and partly in going before the Congregation in prayer unto God. First, in praising God, who hath ordained such means for the relief of our weakness: then in suing to God, that he would be pleased to make those means effectual to that end, for which they were ordained. Q. Is not the substance of the elements changed by this consecration? A. No verily; only the use is altered, in that they are separated from a common to a holy use, which change and alteration continueth only whilst the action is in hand. Q. Doth the Minister with the sign, give the thing signified also? A. No: he only a Mat. 3. 11. dispenseth the signs, but it is God that giveth and dispenseth the thing signified. Q. Is God always present to give the thing signified, to all them that the Minister giveth the sign? A. No, not to all: for some in receiving the signs, receive together with them a 1. Cor. 11. 29. their own judgement: yet he is always ready to give the thing signified to all those that are fit to receive the Sacraments, and to such persons the signs, and things signified are always conjoined. Q. Who are the persons that are to receive the Sacraments? A. All Christians that are prepared thereunto. Q. Is there any special preparation required to the receiving of the Sacraments? A. Yes verily: for seeing men ought to come with Exod. 3. 5. 1. Cor. 11. 28. preparation to the hearing of the Word alone: they ought much more so to come, when the Sacraments are administered also, wherein God doth offer himself more familiarly and visibly to us. Q. What is the preparation that is required in them that come to receive the Sacraments? A. There is required in those that are of years of discretion, to a worthy participation of the Sacraments, knowledge, faith, and feeling, both in the Law, and in the Gospel. Q. Seeing no man is able to attain to the knowledge of the Law and the Gospel perfectly, much less the simple and common people: Tell me how far is this knowledge, faith, and feeling necessary? A. 1. concerning the Law, it is necessary that the receiver of the Sacrament be able to understand & believe the common corruption of all men, both in the bitter root of original sin, & in the poisoned fruits thereof, together with the curse of everlasting death due thereunto; and that he be able to apply both these, that is, the sin and wages thereof to himself. Secondly, concerning the Gospel, that he be able (in some measure) to understand the covenant of grace, which God (in Christ) hath made with the sons of men: and then, that by faith he be able (in some measure) to apply the same to himself. Q. What ariseth from this knowledge, faith, and feeling, to a further preparation thereunto? A. A true and earnest desire to be made partaker Mat. 3. 13. Act. 8. 36. Luk. 22. 15. of the Sacraments; with a conscionable care to perform special duties, in and after the action of receiving. Q. What duties (in the action of receiving) are to be performed. A. First, a grave and reverent behaviour, befitting such holy mysteries. Secondly, an attentive heedfulness in comparing the outward signs and actions in the Sacraments, with the inward and spiritual things which they betoken .. Q. What duties are to be performed after the partaking of the Sacraments? A. If we have a sense and feeling of the gracious work of God by them, we are to rejoice with thanksgiving; if not, we are to enter into judgement with ourselves, and to humble ourselves for our want therein. And though we ought to be humbled, if we feel not the work of God in us, in or after the Sacraments, as that which argueth want of preparation before, or attention in receiving of them; yet ought we not therefore to be altogether dismayed: for as the sick man feeleth not the nourishment of his meat, because of his malady; and yet notwithstanding is nourished: so is it in such faithful ones, as do not so sensibly feel the working of God, in and by the Sacraments, through the weakness of their faith. And although we cannot feel it immediately, yet after, (by the fruits thereof) we shall be able to discern of our profiting thereby. CHAP. 37. Of Baptism. The Sacraments in special, are Baptism, wherein note the First, the Description. Parts. Persons that are to receive They that are of years of discretion. The children of the faithful. The Lord's Supper. Chap. 38. MATTH. chap. 3. vers. 5. 6. 5. Then went out to him Jerusalem, and all judea, and all the region round about jordane, 6. And were baptised of him in jordane, confessing their sins. MATTH. 28. 19 19 Go ye therefore and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the holy Ghost. Q. HOw many Sacraments are there? A. To omit how many there were under the Law; under the Gospel, there are but two only: viz. Baptism, and the Lords Supper. Q. How may that be proved? A. First, because we read of no other Sacraments instituted by Christ in the new Testament, a Mat. 3. 15. & 21. 25. but only these two. Secondly, these two do sufficiently and fully seal unto us b 1. Cor. 12. 13. & 10. 1. 2. 3. 1. Tim. 6. 8. Gal. 3. 27. 1. Cor. 10. 16. the covenant of grace, and all the benefits that God offereth therein; as our regeneration and engrafting into Christ, and of our growth and continuance in him. Thirdly, under the Law (when the number of Sacraments might have been of more use), there were but two fixed and ordinary Sacraments, viz. Circumcision, and the Passeover; unto which, Baptism; and the Lords Supper do answer. And those other Sacraments of the old Testament, which were temporary and extraordinary, have also a correspondence with these: for a Gen. 7. 6. the passing the flood b Exod. 14. 22. through the red sea, and the c Exod. 13 21. staying under the cloud, were but a kind of Baptism. And Manna d Exod. 16. 14. 15. from heaven, and water e joh. 6. 31. Exod. 17. 6. 1. Cor. 19 1. 2. 3. out of the Rock, were but answerable to the Supper of the Lord. Fourthly, Christ hath given precepts to his Ministers for the a Mat. 28. 19 1. Cor. 11. 23. administering of these, and hath not appointed the administration of any other. Neither did Christ himself partake of any other: therefore those five other of the Church of Rome's addition; viz. Matrimony, Orders, Penance, Confirmation, and extreme Unction; the three first whereof, though they be divine ordinances, yet are not of the nature and number of Sacraments, and the two latter are merely coined by the Papists, as they are used by them. Q. What is Baptism? A. It is the first Sacrament of the Gospel, wherein, Tit. 3. 5. Gal. 3. 17. Mat. 28. 19 by the washing or sprinkling of our bodies with water, into the name of the Father, Son, and holy Ghost; our regeneration or new birth, or our entrance and engrafting into Christ, & into the body of Christ (which is his Church) is represented and sealed unto us. Q. Why call you it the first Sacrament. A. Because our Saviour Christ requireth of his Matth. 28. Exod. 12. 48. Disciples, in that commission which he gave them to teach all nations; that after they have taught men to believe, they should be baptised, and thereby (as it were) be enroled amongst those of the household of God; or entered into the number of the Citizens and burgesses of the heavenly jerusalem. Secondly, to note an abuse of the ancient Church, who upon an erroneous conceit, that those which fell after Baptism, could not repent, and so be saved, deferred Baptism till the hour of their death. Thirdly, to note, that it ought to be administered but once only, at our first admittance into the visible Church of Christ. For first, it is said the Church continued Act. 2. 42. in prayer, and breaking of bread, not in baptizing. Secondly, it is a pledge of our new birth; now as a man being borne once, hath no need to be borne again: so he that is once baptised, needs not to be baptised any more: and although (in the Epistle to the Hebrews) mention be made of the doctrine of Baptisms; yet thereby is not meant that Christians were then taught to be often baptised, but that they were to acknowledge and seek for a double Baptism; the one outward of water, the other inward of the spirit; both which the faithful receive at one and the same time. Q. Why is it required that we be baptised into the name Mat. 28. 19 of the Father, the Son, and the holy Ghost? A. Because by Baptism we are consecrated to Mat. 28. 19 Act. 11. 26. Gen. 48. 16. Esa. 4. 1. God, to bear his name, as a wife beareth the name of her husband; or as a child beareth the name of his father. Q. Is it necessary that we that are baptised, should be engrafted into Christ? A. Yea: for being naturally, after the fall, cut off from God, we must needs be engrafted into him again as new plants, if we look to live by him everlastingly. Q. What force hath Baptism in this engrafting? A. It is a seal and a pledge of it, and not that, by which the engrafting, or incorporation itself is effected; considering that we are baptised, in the right only of being members of Christ before. Besides, ordinarily such of Gods elect, as are baptised at years Mat. 3. 6. Act. 8. 36. 37. 38. of discretion, are (so far as man can judge) actually engrafted into Christ, before they receive this Sacrament: and such of them as are baptised in their infancy (living till they come to years of discretion), are ordinarily engrafted into Christ afterwards, by the spirit, through faith, gotten by the hearing of God's word. Q. What fruit ariseth from this engrafting into Christ? A. A new birth, of which also this Sacrament is a seal and pledge, and whereof we being once partakers, can never be deprived. joh. 3. 5. Q. What are the outward signs in Baptism? A. Water, and the washing or covering with water the party baptised. Q. What doth the water signify and represent? A. The spirit and the blood of Christ, applied by the spirit in the work of our Regeneration. Q. What doth the washing or covering with water signify? A. Our Regeneration, and putting on of Christ, the covering of our sins through the imputation of Gal. 3. 27. Christ's death: our Righteousness by Christ's obedience, Rom. 6. 3. 4. Coloss 2 12. 1. Cor. 10. 2. in the fulfilling of the Law. The burial of the old Adam with our Saviour Christ: and, as after the water is applied to the body, and it taken out of it, the body appeareth white and clean, and (as it were) raised again from the dead: so God's spirit applying unto our soul the blood of Christ, by a lively faith, worketh in us newness of life: whence this Sacrament is called, the Baptism of Repentance. Mark. 1. 4. Q. What learn you hereby? A. That although sin doth dwell in our mortal bodies, and many lewd motions rise and rebel in us; yet if we be the children of God, we shall find it mortified, by the death of our Saviour Christ; and although we be by nature sluggish to good things, yet shall we find ourselves quickened by him. Q. What persons are to receive this Sacrament? A. All that by the Laws of Charity, are to Act. 10. 47. be esteemed within the Covenant of grace; of what nation, sex, or age soever. Q. Who are to be esteemed to be within the covenant of grace? A. First, those which (being of years of discretion Mat. 3. 6. & 28. 29. Act 2. 41. Mark. 16. 10. Act. 8. 15. 37. & 10. 46. 47. ) give assent unto the doctrine of the Gospel, and profess faith, and repentance. Q. How are those that are at years of discretion, to prepare themselves to the receiving of this Sacrament? A. First, they are to submit themselves to be instructed in the a Heb. 6. 1. principles of religion, commonly called the Catechism. Secondly, they are to make solemn b Mat. 3. 6. Act. 2. 41. Mat. 3. 6. Act. 8. 37. profession of their faith, & confession of their sins, with faithful promise to forsake them. Thirdly, As a testimony of their faith & unfeigned repentance, after this they are to desire Baptism, of them that have the dispensation thereof, and to procure the same, assoon as they can. Q. Who else are to be esteemed within the covenant of grace, and consequently to have a title to Baptism? A. The infants of those Parents that are themselves Act. 2. 39 Gen. 17. 7. Luk. 18. 16. within the Covenant, and have been baptised. Q. Is it necessary that both the Parents be in the Covenant? A. No: it is sufficient, for the entitling of the child 1. Cor. 7. 14. to baptism, if either of them be. Q. How do you prove that Infants are to be baptised? A. There is the same use of Baptism under the Gospel, that was of Circumcision under the Law; and the Infants of Christians are under the Covenant as well as theirs; and Baptism is a sign of the Covenant, as well as Circumcision: if therefore a Gen. 17. 12. Col. 2. 11. 12. Infants were circumcised, and Baptism possess the room of Circumcision, except there can be showed a special prohibition or restraint in God's word, it will follow that Infants also may be baptised. Further, the Apostles are said to baptise a Act. 16. 15. & 18. 1. Cor. 1. 16. whole families, amongst which it is ordinary, that there be some children, and there is no reason to limit the words to them that are at years. And this use hath continued in the Church since the Apostles times, and was never gainsaid by any but those, that by the universal Church, have been judged heretics. Q. Is Baptism absolutely necessary to the salvation of Infants? or are we to judge all those damned that die unbaptized? A. Such a conceit is both unchristian, and uncharitable, and without all ground, offering wrong to the grace of God, and the virtue of his Covenant, wherein he promiseth that he will be the God of the faithful and their seed. And seeing this Sacrament is not the cause, but a testimony and seal only of salvation; and the fault is not in the Infant, that he is not baptised; and seeing in cases of mere necessity, where there is no contempt of the means, but the party doth as much for the obtaining of them as he can do, God doth not tie himself to the means; but can (and often doth) give the thing without the means: neither have we herein more warrant, to judge the Infants of Christians damned, that (without any default of their own) die without Baptism, than the Infants of the Israelites, that died before the eighth day, or whilst they were in the wilderness. Q. What preparation is to be required of Infants that are to be baptised? A. None can be required of them, who in regard of age are but mere patients; but that which is to be performed, is to be done of them that bring the child to Baptism, and that are present at the baptizing thereof. Q. Who are they? A. The Parent, or the rest of the Church. Q. What is the Parent to perform? A. First, he is to consider of the goodness of God, that hath received not only himself, but his Gen. 11. 17. child; and therefore to rejoice in this love and favour of God; and then to confirm himself in this hope, that as God hath quickened him after his Baptism; so will he his child. Secondly, he is to present 1. Sam. 1. 20. Luk. 1. 60. 63. the child. Thirdly, to give, or to take order for the giving of some such name, as may put the child in remembrance of some good duty, by the signification of it; or by setting before him in it, the example of some, whose faith and virtues are commended in the Scriptures. Fourthly, after Baptism, when the child Ephes. 6. 4. is capable, he is to catechize, and to bring it up in the fear and information of the Lord, or to procure it to be done by others that are more able. Q. What are the duties of the rest of the Church? A. First, to rejoice, and to give thanks to God for the increase of his Church. Secondly, to give attendance to the doctrine, and to pray that the child may be made partaker of Christ and his benefits. Thirdly, when it cometh to age, to do such duties unto it, as one member oweth to another. CHAP. 38. Of the Supper of the Lord. Wherein consider The parts, Signs, Elements. Actions about them. Things signified. The circumstances, Time. Persons. MATTH. chap. 26. verse 26. 27. 28. 29. 26. And as they were eating, jesus took bread, and blessed it, and broke it, and gave it to the Disciples, and said, Take, eat, this is my body. 27. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: 28. For this is my blood of the new Testament, which is shed for many for the remission of sins. 29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. Q. SO much for Baptism. What is the Lords Supper? A. It is the other Sacrament of the Gospel; whereby is sealed unto us our continuance, minishment, 1. Cor. 11. 20. and growth in Christ, and in his body, which is his Church. Q. What are the outward signs in this Sacrament? A. Bread and wine, and the sacramental actions, in, and about the same, Matth. 26. 26. & c Q. What manner of bread is fittest? A. Ordinary bread; for such our Saviour (at the first institution) took, as was at that time commonly Exod. 12. 18. 19 used. It was indeed unleavened bread, but no other at that time was lawful, nor to be had in that place. Q. What doth the bread and wine signify? A. The body and blood of Christ. Mat. 26. 26. 28. Q. Why did the Lord make choice of these creatures of bread and wine to this end? A. Because they are (of all the means of our nourishment Psal. 104. 15. ) the chiefest; and therefore meaning to set forth our spiritual nourishment by bodily things, he made choice of them. Q. Why did he not content himself with one of these only? A. That he might thereby show, that by him we have whatsoever is needful to nourish us to life everlasting, and that we have a plentiful and assured redemption in Christ. Wherefore the practice of the Papists, in taking away the cup, is answerable to their doctrine; who teach, that neither we are saved wholly nor certainly by Christ. Q. What are the sacramental actions about the bread and wine? A. The Actions of the Minister, or Communicants. Q. What are the Ministers actions? A. First, after the example of our Saviour Christ, he consecrateth the bread and wine. Q. How did our Saviour consecrate them? A. First, by separating the bread and wine from the ordinary use to this holy use, by prayer and thanksgiving; the latter whereof being plainly expressed by the Apostle, doth imply the former. Whereby we may understand, that our Saviour Christ prayed to Mat. 26. 26. 1. Cor. 11. 24. God his heavenly Father, to this effect, that his death in itself sufficient to save, might by the working of his spirit, be effectual to the elect; and that those outward signs of bread and wine might (through the operation of his holy spirit) be effectual to the purposes they are ordained for. Q. Doth this consecration change the bread and wine into the body and blood of Christ? A. No: but they still continue in nature and substance bread and wine still, and are but only types and seals of Christ's body and blood. Q. But doth not our Saviour say of the bread, This is my body; and of the wine, This is my blood? A. Though he do; yet it thence no more followeth, that the bread is his very real body, and the wine his blood, then that he is a material door, or vine, because he saith, I am the door, I am the vine. Q. How is our Saviour then to be understood? A. To speak by an usual figure, where the name of the thing signified, is given to the sign. After the same manner that in the old Testament, Circumcision is called the Covenant, and the Lamb, the Passeover, Act. 22. 16. Tit. 3. 5. because they were signs of those things. Q. What special reasons have you against the change of these elements into the very body and blood of Christ, commonly called Transubstantiation? A. First, then at the first institution, there must needs be two Christ's, one that giveth, another that is given. Secondly, If the bread be the very body of Christ, etc. then there is no true and proportionable sign to represent the thing signified, and consequently no Sacrament. Thirdly, the same individual body must then of necessity be in more places than one at once, which is not only against the nature of a true human body, but of a body in general also. Fourthly, the Apostles, and Evangelists call it bread and wine after the consecration. 1. Cor. 10. 16. 26. 27. 28. Matth. 26. 29. Fifthly, if there were any such change, it were the greatest miracle in the world, but all other miracles are such, as have been apparent to sense. Sixthly, than the wicked as well as the godly, should receive Christ jesus and his quickening spirit, which is never separated from him. Yea (which is horrible to consider) mice and rats may eat the true body of Christ, and drink his blood. Q. But it is not likely, that at this time, and in this place, our Saviour would use a figurative speech, and speak obscurely, whereas he might have spoken plainly? A. First, it is plain, that at the same time he used as john 14. 6. & 15. 5. figurative a speech as this. Secondly, in this institution also we must of necessity acknowledge, that he useth a figure when he saith, that a Luk. 22. 10. the cup is the new Testament. Thirdly, there is often more light and plainness in a figure, then in a proper speech. Q. But what may be noted out of this form of speech? A. The near and sure conjunction of the sign, 1. Cor. 10. 16. with the thing signified, which it hath in them that shall receive it worthily; in so much as they which partake of the one, receive the other also. Q. Then it seems, that though upon the consecration, the bread and wine be not changed into the real body and blood of Christ, that yet they are present, in, with, or under the bread and wine? A. Not corporally, substantially, or locally; for then, first, the body of Christ should be every where; which doth as much destroy the nature of a human body, as to be in many places at once. Secondly, then as in transubstantiation, the body and blood of Christ should not be a spiritual food of the soul, but bodily, such as the wicked eat of as well as the godly. Thirdly, than also (as in transubstantiation) Christ should be eaten as the Capernaites fancied, really, & with the body, john 6. 26. which our Saviour denieth. Fourthly, it should not then be true, which is said, Act. 3. 21. That the heavens shall contain him, till the time that all things be restored. Fifthly, it is the nature of that faith by which we lay hold on, and receive Christ, to seek him, and Coloff. 3. 12. Philip. 3. 10. Hebr. 6. 10. behold him, in heaven, and to feed upon him there. Q. Thus much of the first action of the Minister: what other actions are there of his? A. He taketh the bread and breaketh it, and the wine and poureth it out, delivering them unto the receivers, and showing the signification of them. Q. What is meant and signified hereby? A. That Christ himself (of his own accord) offereth his body to be boken, and his blood to be shed for our sins; and that this body so broken, and his blood so shed, being received by faith, is that food by which we live everlastingly. Q. Why doth our Saviour say, This is my body which is broken for you, when yet it was not broken? A. It is usual in the Scripture, to show the certainty of that which is to come, by speaking of them, as if they were present. Esa. 9 6. Ezech. 39 8. Q. Why doth Christ call the cup, the cup of the new Testament? A. Because it is a seal of the promise of God touching our salvation in Christ; which being in old time under the Law, shadowed by the shedding of the blood of beasts, is now under the Gospel, accomplished by the blood-sheading of Christ. Q. What are the sacramental actions of them which receive? A. To take the bread, and to eat it; and the wine, Mat. 26. 26. 27. and to drink it. Q. What is signified thereby? A. The applying of Christ crucified and all his merits, unto ourselves by faith, as the only means by which we look to live eternally. Q. What is the fittest time for the celebration of this Sacrament? A. The Lord's day in the morning. Act. 20. 7. Q. But our Saviour celebrated it upon another day, & both he and his Apostles, at another time, even in the night? A. First, our Saviour did this occasionally after supper, in regard of the Passeover, in the room whereof this was to succeed; and therefore he did institute it presently after the eating of it. Secondly, that it might go immediately before his passion, the better to show whereunto it hath relation. Thirdly, the Apostles did it in the night, upon necessity, for fear of persecution; and therefore where there is no such cause of fear, the custom of our own Churches is to be performed, which celebrate it in the morning, when our wits, memories and capacities are most fresh. Q. But is there no special matter to be observed, that our Saviour celebrated this Sacrament after supper? A. Yes verily: for thereby we learn, that we are not to come to this table to fill our bellies; but we are to have our minds lifted up from these earthly elements, to our Saviour Christ, represented by them. For it is not the use after supper to set bread and wine upon the table, but banqueting dishes: which reproves them which come only for a draft of wine, and such as rest only in the receipt of the outward elements. Q. How oft are the Sacraments to be celebrated? A. As oft in a year, as the Church where we are members may conveniently (and agreeable to the dignity of the mystery) communicate therein. 1. Cor. 11. 26. Q. What persons have title to this Sacrament? A. All Christians, that are of years of discretion, 1. Cor. 11. 27. 28. and have been baptised, being fitted thereunto. Q. May not infants and children partake thereof? A. No, because they cannot perform that duty which the Apostle requireth of all worthy receivers; 1. Cor. 11. 28. that is, they cannot try and examine themselves. Q. By what means may we be fit receivers of this Sacrament? A. First, by a careful preparation before the action, great heed in the action, and a joyful and thankful close and shutting up of it. Q. How are we to prepare ourselves before the action? A. We are, first, to examine our knowledge, as in the grounds and principles of religion; so also in this Sacrament, whether we understand the meaning and use thereof, viz. the signification of the signs, and the graces that they seal. Secondly, we are to examine what faith we have, and what repentance; not only in the general, but for our particular sins; whether we do bewail them, or judge ourselves for them, otherwise we shall stir up God's wrath against us, and those that belong 1. Cor. 11. 28. 31 unto us, and move him (although not to condemn us in the world to come) yet to inflict fearful plagues and judgements upon us in this world. Q. What heed is to be taken in the action? A. That in the act of receiving, with the signs we consider and call to our remembrance the particular matters signified. Seeing the bread broken, and the wine poured out, we are affectionately to remember the body of Christ broken, and his blood shed for us; and by the eye of faith, behold him crucified (as it were) before our eyes. Further, beholding the Minister reaching forth these elements unto us, we are to behold Christ himself therein, offering himself, and all his merits unto us, if we will receive them by faith. Lastly, in the stretching forth of our hands to receive these elements, we are to labour to have a sense and feeling of our faith, laying hold upon Christ and all his saving benefits: and in our eating of this bread, and drinking this wine, we are to labour to feel such a spiritual refreshing of our souls, with the body and blood of Christ, as we feel in our bodies by the bread and wine. Q. How are we to close and shut up this action? A. We are to be comforted in heart, in the sense of God's favour towards us: from whence we should be ready (with feeling joy) to sing a Psalm unto the Lord, of praise and thanksgiving: and feeling ourselves strengthened in the new man, we are to departed with a Mat. 26. 30. resolution to walk more strongly, and steadily in the ways of God, all the days of our life afterward. For this is a Sacrament, not of our incorporation into Christ, but of our growth in him. CHAP. 39 Of Ecclesiastical Discipline. Censures, wherein note their Kinds, they are either Medicinal, Private. Public. Of punishment. Power and authority. MAT. ch. 18. vers. 15. to the 20. and 1. COR. 16. 22. 15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. 17. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man, and a Publican. 18. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall lose on earth, shall be loosed in heaven. 19 Again I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask: it shall be done for them of my Father which is in heaven. 20. For where two or three are gathered together in my Name, there am I in the midst of them. 1. COR. 16. 22. 22. If any man love not the Lord jesus Christ, let him be Anathema Maranatha. Q. HItherto of the Sacraments; now followeth the Discipline of the Church: what is it? A. The spiritual Censures of the Church, executed against such members of the Church, as have fallen into any scandalous sin. Q. What need is there of them? A. Very much, both to help the godly, and to restrain and root out the wicked out of the Church; even as much as of the sword of the Magistrate in the Commonwealth, or the rod in the house; yea, so much more, as these are for the body, and this life, the other for the soul, and the life to come. Q. What is to be considered in this text, concerning these Censures? A. First, the kinds: secondly, the power and authority. Q. What are the kinds? A. They are either of sovereign medicine, or of fearful revenge. Q. What are medicinal Censures? A. They are such as serve to bring men to repentance, and are either private or public. Q. Speak first of private Censures. A. They consist in such admonitions, as are to be given to brethren that have offended, whereof there are sundry degrees. Q. Which is the first degree of admonition? A. If thy brother offend against thee, or in thy knowledge, first tell him thereof, and that only between thee and him. Q. Are we bound to reprove all men, of what profession soever? A. No, but him that is of the same profession of Christianity that we be, whom the Scripture termeth a brother; thereby shutting forth Turks, jews, Papists, and Atheists. Q. What learn you thereby? A. That we are not to contemn or make light of the admonitions of our brethren, but to account of them as of precious balm. Q. How must we reprove our brother's fault? A. We must convince him by the word of God, of that fault we reprove, so as he shall not be able to gainsay the same without show of obstinacy and contempt. Q. What may be gathered hereof? A. That unless we reprove him, we are partakers of his sin. Q. What further? A. That it must be done in love, not of hatred; or to reproach him, as one that is glad of something to hurt his good name. Q. What is meant by tell him between thee and him? A. That we should have a special regard to the good name and report of another man; if his fault be private, we are not to spread it abroad: as some that think they be burdened, unless they tell it to others; which is not according to the rule of charity. Q. Why is this added, If thy brother hear thee, thou hast gained thy brother? A. As a notable means of encouraging us in this duty, whereby we may be a means of saving a soul. Q. What if I gain not my brother? A. Notwithstanding thou losest not thy labour; for God will recompense it plentifully, and lay it up amongst the rest of thy good deeds: also it shall serve to further his judgement, for refusing such profitable means. Q. Which is the second degree of admonition? A. It is private, although less private than the former: for if thy brother hear thee not, thou must yet take with thee one or two: for although he hear not the first admonition, yet love will not give him over, but as the case requireth, and as the nature and condition of the offender may be discerned to be easy, or hard to relent, thou must take one, or (if need be) two at the most to join with thee in this duty. Q. What choice is to be made for the second admonition? A. Not this enemy, or one that is not able to convince; but one or two such are to be chosen, as are likest to take effect, and fittest both for their gifts and authority to recover him. Q. May the first admonisher substitute another in his place the second time? A. No: for our Saviour Christ doth not leave it free so to do, but will have him that did first admonish, to be one; as it may seem, both for the better confirming of the former dealing with the latter, as also for the keeping of the fault of the offender in as much secrecy as may be. Q. What is gathered hereby? A. The great love and care of our Saviour Christ, towards poor sinners: as also what diligence we must use, and what care for our brother. Q. Why may not one alone deal with him, the second time? A. Because by the testimony of two or three, he might be brought to reverence that counsel, that he would not regard at the first admonition; and further, that, way may be made to the public judgement of the Church: for otherwise there would be but the one man's yea, and the others nay, before the Church, which under two testimonies (at least) cannot proceed further against him. Q. And thus far of private Censures, the public follow: what is that? A. Excommunication. Q. What is Excommunication? A. The casting of an obstinate offender out of the Church, accounting of him, as the jews did of an Heathen, excluding him from the prayers and Sacraments of the Church, & as of a Publican, with whom they would neither eat nor drink. Q. How are they to proceed in this censure? A. If he will not hearken to the private admonitions aforesaid, the Church is to be told. Q. What is here meant by the Church principally? A. The Governors of the Church, who are as the mouth of the Church. Where again appears the singular love and mercy of God towards his children; for as when the King's son is very sick, there useth to be assembled the whole College of Physicians, for his recovery: so also for the healing of the sons & daughters of the great King, he gathereth (as it were) a college of wise and discreet men to heal them. Q. What if he hear not the Church, must he presently be cast out? A. No: for as a good Physician, or Chirurgeon, before he cut, burn, or sear, will use all other means; so, good and wise Governors of the Church, will pause some convenient time, using prayer and fasting, to find (if it may be) favour with God, that he may repent, before the fearful Censure of excommunicating and cutting off, be executed against the offender. Q. But if he have been admonished, and admonished again; if he have been suspended from the Sacrament, and the Church have been long patiented, if no remedy be left undone, what are the Governors of the Church to do then? A. They are to proceed to the excommunication aforesaid. Q. Ought he not to be dealt with afterward for his conversion, and may we not buy and sell with him? A. Yes; the Ministers of the Word must endeavour to convert him; neither can the Church forbidden him to occupy his trade, for it is a civil thing: and therefore the Pope, by discharging subjects from their allegiance to their Princes being excommunicated, doth wickedly and lewdly; showing himself thereby to be that man of sin. Q. Hitherto we have heard of the dealing of the Church, both private and public, with a stubborn sinner, even to the excommunicating of him from all the public exercises of the Church: Now what are the causes, that the Lord useth these medicinal means, for the recovery of such a sinner? A. The cause is double: first, in regard of God himself: secondly, in regard of men. Q. How in regard of God? A. Because that his holy name and religion should not be evil spoken of, by suffering wicked and unclean persons in the Church; as blasphemers, adulterers, etc. Psal. 101. 7. For if in houses of good report, a proud person, detractor, or liar (much less a drunkard, or filthy person) is not suffered: then surely ought not such an one to be in the Church, which is the house of the living God, lest the Gospel come by reproach through such; seeing godless persons would thereby take occasion to open their mouths against the truth. Q. How in regard of men? A. That is of two sorts: first, in regard of other men: for if such remain in the Church and be not banished, other men would be in danger to be infected with those sins, and not fear to offend: whether the Apostle compareth a scandalous person to leaven, for as a little leaven will sour the whole batch; so one wicked man will infect the whole Church. Likewise the weak would thereby take occasion of falling away from the truth; and others (yet without) would hereby be holden from coming 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 be cut off, for the destruction of the flesh. 1. For the subduing of his natural corruption, and for saving the spirit, that is, The inward man and regenerate. 1. Cor. 5. 5. 1. Tim. 1. 20. Q. Thus far of medicinal Censures: Which is the Censure of revenge and punishment? A. It is the most fearful thunderclap of God's judgement, pronounced by the Church against one, which (after knowledge of the truth) is a blasphemer of God's word, a railor, a despiser, a persecutor of Christ in his Church; even such a one as our Saviour affirmeth to have 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 until the coming of our Lord, or everlastingly. Q. Hitherto of the kinds of the Church's Censure: what is their authority? A. That is confirmed by our Saviour Christ in this text, when he saith, Whatsoever ye bind on earth, (meaning according to his rule) shall be bound in heaven: and whatsoever ye lose on earth, shall be loosed in heaven: and it is as much as if a Prince should give authority to one of small reputation, and say unto him, Execute justice, and I will bear you out. Q. What is gathered hereof? A. That all sorts and degrees of men are to subject themselves to the judgement of God in his Church. Q. How is the authority of the Church further confirmed? A. By that which our Saviour Christ saith, If two or three shall agree upon any thing, and shall ask it in my name, it shall be granted: how much more shall he ratify that, which the Church shall do in this kind, according to his own will. Q. Why is it said, And shall ask it in my name? A. To declare, that (by prayer to God in the name of our Saviour Christ) all the censures of the Church, but especially Excommunication should be undertaken. CHAP. 40. Of Prayer, or Tip. In prayer is to be considered The 1. Motives. 2. The parts, Petition— unto which are annexed Confession. Thanksgiving.— The sorts, 1. Private. Public. 2. Ordinary. Extraordinary, whereunto are sometimes adjoined 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 have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? Q. HItherto of the things which God giveth to us: what are those which we give to God? A. Prayers, and Vows. Q. What is Prayer or Invocation? A. It is a calling upon 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 unto us; as well thereby to do service and homage unto the Lord, as to obtain all necessary graces. Q. What are we generally to consider in Prayer? A. First, to whom we are to pray: secondly, for whom: thirdly, by what strength and power: four, by what motives. Q. Unto whom are we to pray? A. Unto God alone. Esa. 42. 8. & 49. 11. Rom. 10. 14. Q. Why are we to pray to God alone? A. First, because he only a Act. 1. 24. Psal 7. 10. & 33. 3. &. 44. 21. knows our hearts and desires, and what we want, and what is good for us. Secondly, Prayer is a principal b Deut. 6. 11. Mat. 4. 10. Psal. 50. 15. Mat. 6. 9 part of God's worship, and therefore not to be given unto any but God. Thirdly, he is not only Almighty, and able to give us what we ask, but most merciful and gracious; and therefore most ready 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 believe, and we are to believe only in God. Fifthly, we have neither precept nor example of any Saint, that called upon, and prayed to any but unto God. Sixthly, the Lords Prayer (which is a perfect direction for all prayers, directs us only unto God. Mat. 6. 9 Q. What followeth hereupon? A. That the communicating of this honour with Saints and Angels, is detestable and abominable. Q. For whom are we to pray? A. For ourselves and others, even 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 have committed the 1. joh. 5. 16. unpardonable sin against the holy Ghost. Q. By what power and strength do we pray? A. Not by the power and strength of our own natural gifts (if our prayers be good and acceptable Psal. 109. 7. & 51. 15. Phil. 4. 6. jud. 20. unto God) but by the power and motion of the spirit of God sanctifying our hearts, and drawing from them this holy service. Q. What motives have we to stir us to this duty of Prayer? A. First, God hath a Mat. 7. 7. 1. Thes. 5. 7. commanded this service, 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 means, unto which he hath tied the procuring and obtaining of those graces, which he intendeth to bestow upon us; so that it is as a key, to open therewith the storehouses of all God's treasures, and (as it were) the only hook whereby we reach all the blessings of God, which otherwise would be out of our reach. So that as the covetousness of Popish Priests gave occasion of a reproachful proverb: No penny, no prayer: the truth of God on the contrary side, doth teach us, No prayer, no penny. Thirdly, without prayer, the use and enjoying of all things we have is unlawful. For as when we take any 1. Tim. 4. 5. thing that is our neighbours without ask him leave, we are thieves and usurpers: so to lay our hands upon any thing that is Gods (whose all things are) without ask them at his hand, is a spiritual kind of felony. Fourthly, by this means we have the more assurance & feeling wrought in us, that those good things that we enjoy or receive, we have them from God, and not by accident or Fortune. Psal. 50. 15. Fifthly, prayer is a special means to appease God's anger towards us, and to make way to his favour, when by any special sin we have provoked him. Psalm. 6. and 51. Sixthly, they are in God's estimation, as Incense and sweet perfumes are to men, exceeding grateful and acceptable. Psal. 141. 2. Revel. 5. 8. Q. How can God so infinitely wise, take any such delight in our weak and simple prayers? A. Because in a 1. Pet. 2. 5. Christ he taketh us for his children; as therefore parents take more pleasure to hear their own children stammer, than others to speak eloquently: so doth the b Cant. 2. 14. Lord take pleasure in the prayers of his children, how weak soever. Q. Doth not God often bestow his benefits without prayer? A. Yea sometimes he bestows benefits on the wicked, either to provoke them to repent, or to make them inexcusable; or upon his children (as a loving father useth) because of their ignorance, though they be negligent. Q. What are the parts of prayer? A. Petition, and thanksgiving. Philip. 4. 6. Q. What is Petition? A. A part of prayer, whereby we desire any thing that may be prayed for by God's word; and it is either for things of this present life, with this exception, so far forth as the same shall be thought good by the wisdom of God; or (and ᵇ that especially) for the things of the life to come, & that without exception. Q. With what mind and affections are we 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 ourselves) they shall be supplied. 1. joh. 5. 14. 15. Mark. 11. 24. Q. What is thanksgiving? A. A part of prayer, wherein we magnify the 2. Sam 19 25. 26. Mat. 8. 2. 1. joh. 5. 14. Luk. 11. 13. goodness of God: and it is either in praising him for all his goodness, wisdom, power, mercy, generally showed in the government of the world, especially of his Church; or for those particular benefits, that by petition, or without, we have received from his merciful hands. 1. Thess 5. 18. Ephes. 5. 20. Coloss. 3. 16. Psal. 36. 8. 9 Q. What is annexed unto both these kinds of prayer? A. Confession of sins, and of the righteous judgement of God against them; at the view whereof 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 public or private; both which are also ordinary, or extraordinary. Act. 6. 4. 1. Tim. 2. 12. Mat. 6. 6. Act. 10. 4. Q. What is public prayer? A. That which is made by the congregation solemnly. Q. What is private prayer? A. It is either less private, as when a whole family joineth together in that exercise; or more private, when either one of the members of the family, or some few, by reason of some special duty jointly pray together. Ester. 4. 15. Nehem. 1. 4. 5. 6. Genes. 25. 21. 1. Pet. 3. 7. Q. Is it enough for every one in the family to make prayers with the rest of the household? A. No: for as every one hath committed special Mat. 6. 6. Zach. 12. 12. Gen. 24. 63. sins, and hath special defects, which others in the family happily have not; and may have received special favours which others have not; so in these regards it is meet, that he should more specially and privately resort unto God, in confession, petition, and thanksgiving. Q. What is ordinary prayer? A. It is that prayer which is made daily upon ordinary Psal. 55 18. Dan. 6. 11. occasions. Q. What is extraordinary prayer? A. That a Psal. 119. 62. which is made upon some special and extraordinary occasion, and b Act. 12. 5. as the occasion falls out to be more great and extraordinary; so should our prayers be more fervent. Unto 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 apparel. In special, from the marriage bed. Spiritual, Affections. Exercises. The kinds Public. Private. LUKF, chap. 5. vers. 33. 34. 35. 33. And they said unto him, Why do the Disciples of john fast often, and make prayers, and likewise the disciples of the pharisees: but thine eat and drink? 34. And he said unto them, Can ye make the children of the bride-chamber fast, while the bridegroom is with them? 35. But the days will come when the bridegroom shall be taken away from them, and then shall they fast in those days. Q. WHat is holy fasting? A. It is a religious abstinence from a jon. 3. 7. 8. joel 2. 16. Levit. 23. 28. 30 all comforts of this life, so far as necessity and comeliness will suffer; to the end that thereby in the due consideration of our sins and punishment, we b Levit. 23. 27. 29. Mat. 9 15. Neh. 1. 4. joel 2. 12. 13. Judg. 20. 26. being afflicted in our souls, may (in faith grounded upon the promises of God) c joh. 3. 8. Neh. 1. 4. Esay 58. 4. more earnestly call upon God, either d judg. 20. 26. Act. 10. 30-32 & 13. 3. & 14. 23. for the obtaining of some special favour we have need of; or e 2. Chron. 20. 3. Est. 4. 16. Jon. 3. 7. 8. for the avoiding of some notable judgement hanging over our heads, f 2. Sam. 12. 16. 1. Chron. 21. 16. or already pressing us. Q. What are the parts of fasting? A. First, an outward bodily abstinence: secondly, spiritual affections and exercises, moved and furthered by the outward abstinence, without which the abstinence is nothing acceptable to God, but mere hypocrisy. Q. Wherein doth this outward abstinence consist? A. First, in an utter forbearing of all meats and Ester 4. 16. Io. 3. 7. drinks, during the time of the fast, and not in a sober use of them only, which ought to be at all times. This is noted here in the text, in that it is said, The Disciples of john and the pharisees fast, but thine eat and drink. And this kind 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 Popery: for the greater sort of people amongst them, in the day of their fast, fill their bellies with bread and drink; and the richer sort with all kind of delicates, (flesh, and that which cometh of flesh only excepted): so that the fastings of the one, and the other is but a fullness; and the latter, may be more truly said to feast, then to fast. Q. Wherein else doth this outward abstinence consist? A. In wearing of old, homely and meaner apparel; a Exod. 33. 4. 5. jonas 3. 6. also in ceasing from labour on the day of the fast; to the end we may the better attend unto the holy exercises b Levit. 23. 28. 30. 31. 32. Numb. 29. 7. used in fasting; and this abstinence is required of all that celebrate the fast: but c joel 2. 16. 1. Cor. 7. 5. of married persons there is further required, a forbearance also of the company each of others. Q. Is there any necessity of this outward abstinence? A. Yea, as the words of our Saviour in this place do declare, who saith, that the time shall come, when his Disciples shall fast. For even after the ascension of Christ, when the graces of God's spirit were most abundant upon them, they should need this exercise. Q. What may be noted (by the way) from this, that our Saviour would not have his Disciples fast, till after his ascension? A. His kindness and care over their weakness, that would suffer no great trouble, or cause of fasting to befall them, before they had strength to undergo the same, and to make a right use thereof. Q. They than that are sick and weak, are not tied to this strict abstinence? A. No; they may take somewhat for necessary sustenance, thereby to be better enabled to serve God in the day of the fast; provided that they do not abuse this liberty to the satisfying of the flesh. Q. What are the spiritual affections? A. First, a Levit. 23. 27. 29. judg. 20. 26. Neh. 1. 4. joel. 2. 12. 13. Mat. 9 15. special anguish and grief of our hearts, conceived for our sins, and the judgements of God due unto them, grounded upon the meditation of the Law and threats of God: secondly, a special sorrow for those special judgements of God that are upon us, or are likely to fall upon us, with a holy fear of the increase or continuance of them, without special humiliation and repentance. Where we may (by the way) note the great abomination in Popery; for in stead of being truly humbled in soul, the Papists in the day of their fast b Esay 58. 3. pride themselves, and lift up their hearts, thinking they deserve some great matter at God's hand, for their very outward abstinence. Q. What are the spiritual exercises upon this day? A. First, an acknowledgement and profession of our unworthiness of any blessing or benefit from God, either concerning this life, or the life to come, and of our worthiness of all judgements and calamities, even death itself, which by the abstinence aforesaid we testify, and which the holy Fathers in times past did signify, by putting ashes or dust upon their john 3. 8. Esay 58. 4. heads. Ester. 4. 1. Lament. 2. 10. Dan. 9 3. The truth whereof remaineth still, although the ceremony be not used. Secondly, earnest and strong crying and calling upon the name of God for mercy, grounded upon the meditation of the promises of God, touching the removing of our sins, & that judgement that is upon us for them, and for the bestowing of such gifts and graces upon us as we stand in need of. Thirdly, an humble & careful hearkening unto such parts of God's word, as may further us in the affections and exercises. Q. Thus much of the exrcise of fasting in general. What are the kinds thereof? A. Two; either public, or private. Q. What is the public? A. It is when (for a general cause) the Churches do fast: and it is either more public, when all, or many Churches fast generally; or less public, when some jonah 3. 7. judg. 20. 26. jerem. 36. 9 joel 14. & 2. 17. Dan. 9 3. Neh. 1. 4. particular Church is humbled by fasting. Q. What is the private fast? A. It is either less private; as when a particular house; or more private, when a particular person is humbled in fasting. CHAP. 42. Of a holy Feast. Where, of The parts consisting in Certain duties To God. Man, Friends. Poor. Liberal use of food and apparel. The sorts, Public. Private. ESTER, chap. 9 vers. 17. 18 etc. 17. On the thirteenth day of the month Adar, and on the fourteenth day of the same, rested they, and made it a day of feasting and gladness. 18. But the jews that were at Shushan, assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same, they rested, and made it a day of feasting and gladness. 19 Therefore the jews of the villages, that dwelled in the unwalled towns, made the fourteenth day of the month Adar, a day of gladness and feasting, and a good day, and of sending portions one to another. 20. And Mordecai wrote these things, and sent letters unto all the jews, that were in all the provinces of the king Ahassuerus, both nigh and far. 21. To 'stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly: 22. As the days wherein the jews rested from their enemies, and the month which was turned unto them, from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor. 23. And the jews undertook to do as they had begun, and as Mordecai had written unto them: 24. Because Haman the son of Hammedatha the Agagite, the enemy of all the jews, had devised against the jews to destroy them, and had cast Pur (that is, the lot) to consume them, and to destroy them. 25. But when Ester came before the King, he commanded by letters, that his wicked device which he devised against the jews, should return upon his own head, and that he and his sons should be hanged on the gallows. 26. Wherefore they called these days Purim, after the name of Pur: therefore for all the words of this letter, & of that which they had seen concerning this matter, and which had come unto them, 27. The jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them: so as it should not fail, that they would keep these two days, according to their writing, and according to their appointed time every year: 28. And that these days should be remembered, and kept throughout every genereation, every family, every province, and every city, and that these days of Purim should not fail from among the jews, nor the memorial of them perish from their seed. 29. Then Ester the Queen, the daughter of Abihail, and Mordecai the jew, wrote with all authority, to confirm this second letter of Purim. 30. And he sent the letters unto all the jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth: 31. To confirm these days of Purim, in their times appointed, according as Mordecai the jew and Ester the Queen had enjoined them, and as they had decreed for themselves, 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 book. Q. HItherto of a holy Fast: what is a holy Feast? A. A day of rejoicing before the Lord, for some singular benefit, especially for some great deliverance from some notable evil, either upon us, or hanging over our heads; which ought to be the greater, if upon our humiliation by fasting and prayer, God hath granted the same? Q. What is the most convenient time for a holy feast? A. That time especially which is nearest unto the mercy & benefit received, as we may perceive by this story; where the jews that were in the country, and in the provinces, did celebrate it the fourteenth day of the month Adar; because they had overthrown their adversaries the thirteenth day before: and the jews 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 convenient to take the time that is next the deliverance especially? A. Because we use to be most strongly & thoroughly 2. Chron. 20. 26. affected with the benefit we receive at that time, that first it is bestowed upon us, especially (as hath been said before) when there is not only a notable benefit befallen unto us; but withal we are freed thereby from some notable evil that was upon us, or near unto us. Q. Wherein consists this holy feast? A. Partly in certain holy duties to God and man; and partly in a more liberal use of food, apparel, 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 unto God in the day of the feast? A. First, to lift up our voice in thanksgiving to God, Psa. 116-1. 4. 103. 1. etc. not only for that special 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 confirm our faith and confidence in God; that he that hath so mightily and graciously delivered us, will also (in the same or the like dangers) deliver us hereafter, so far as the same shall be good for us. Q. What is the duties we should perform to men? A. An exercise of special kindness and liberality Deut. 12. 17. 18. according to our power, out of the feeling of the bountiful hand of God towards us. Q. How must this be showed? A. By mutual sending of gifts and presents one Reu. 11. 10. Neh. 8. 10. to another, and portions to the poor and needy. Q. How many kinds of a holy feast are there? A. Two, public and private, as of a holy fast. CHAP. 43. Of the rule of Prayer: where, of the Lords Prayer in general. The special rule of prayer, is the Lords prayer which consists of A preface. and the prayer itself which is A form of petition, of things concerning God's glory, which concern The glory itself, Ch. 40. 44. The means, Ch. 45. Ourselves, & our neighbours, Chap. 47. and of thanksgiving, Chapter, 50. M●r. chap. 6. vers. 9 After this manner therefore pray ye: Our Father which art in heaven, hallowed be thy name. Q. HItherto of the sorts of Prayer: what principal rule are we to follow for our direction in the matter and manner of our prayers? Q. We are herein (for help of our weakness) to look unto the prayers of the holy men of God set down in Scripture, according as the estate wherein they were at the time of those prayers, may best sort with the special cases and conditions that we are in when we pray. But especially and above any other, yea above all of them, we are to look unto that most absolute prayer, a Mat. 6. 9 Luk. 11. 2. which our Saviour Christ hath taught us in the Gospel. Q. Do you call that a prayer, which of some is thought only a for me to direct our prayers by? A. It is both a prayer, which we may and aught to use; and also a form of prayer, whereunto we are to conform, and by which we ought to square all our prayers by; and therefore as Christ biddeth us pray Mat. 6. 9 Luk. 11. 2. after this sort; so in Luke he biddeth us say, Our Father; etc. Q. May there not, besides this prayer of the Lord, be now under the Gospel a set form of prayer in the Church? A. Yes verily; and it is convenient it should be so, so that it be left to the liberty of the Church to alter it. Q. Wherefore is it convenient that there be a set form of prayer? A. First, for testifying the consent of all true Churches, in the things that concern the worship and service of God, which may appear by such books. Secondly, for direction of the Ministers to keep in their administration (for substance) like soundness in doctrine and prayer. Thirdly, to help the weaker and ruder sort of people especially; and yet so, as the set form make not men sluggish in stirring up the gift of prayer in themselves, according to divers occurrents; it being incident to the children of God to have some gift of prayer in some measure. 〈◊〉. 12. 10. Q. What is the Lords prayer? A. It is a prayer which the Lord jesus Christ taught his Disciples, which is an absolute prayer in itself, and a prayer giving a perfect direction to frame all other prayers by. Q. What 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 unto Psal. 10. 17. Eccles. 5. 1. 2. prayer, but with preparation: for the Angel of the Lord standeth at the entry, to strike with hardness and blindness, etc. those that come without preparation: for if we come not without preparation before an earthly Prince, but bethink us of our words and gesture; how much more ought we to do it, when we come before the Prince and Lord of heaven and earth? Q. How are we to prepare ourselves? A. Not only by putting off our evil affections, Exod. 3. 5. Psal. 26. 6. 1. Tim. 2. 8. but even our honest, and (otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, as of house, or family, etc. Q. What is the Preface? A. Our Father which art in heaven. Q. What is to be considered in the word, Father? A. That in prayer we come to the Father, the first person in Trinity, by his Son, through assistance of the holy Ghost: although it be also lawful to pray unto Act. 7. 59 2. Cor. 13. 13. Christ, or to his blessed spirit particularly, and by name, so that in our understanding we do conjoin all the three persons, as those that cannot be separated in any action concerning us, either belonging to the life to come, or pertaining to this life. Q. What further? A. That we are to come with confidence of obtaining our suits and desires: as young children use to Deut. 33. 3. Heb. 11. 6. Psal. 103. 13. come unto their father's bosom; so we by prayer (if it be with faith) do (as it were) creep into the Lord's bosom, he being our merciful father, whose bowels are larger in pitiful affection to wards us then any parents; yea, them the mother towards her tenderest child: for if Esay 49. 15. Mat. 7. 11. parents will give good things to their children when they ask them; much more will the Lord give his spirit to them that ask it of him without doubting. Q. What further is to be considered in these words? A. That we are to pray to God only in the name of Christ, in whom alone he is our father; and therefore to come in any other name is unlawful; which truth as it was a Exod. 19 24. & 24. 2. Levit. 16. 17. figured under the Law; so is it more clearly taught by the b 1. Tim. 2. 5. Apostle; and therefore it is abominable to come unto God in prayer, by, or in the name of Saints or Angels, as in Popery they do. Q. What is to be considered by these words, Our Father? A. First, that in prayer we are to apply unto our joh. 20. 28. jam. 1. 6. Mat. 27. 46. selves by faith, the love and favour of God in Christ, having this confidence that he is our father, and therefore that we are dear in his eyes. Secondly, that albeit our Saviour alone is the natural son of God, yet that we are his sons also by grace and adoption. Thirdly, that in our prayers we are not only to be Psal. 51. 1. 18. 1. Tim. 2. 8. Mat. 5. 23. Esay 1. 15. mindful of ourselves, but of our brethren, and to pray for them as for ourselves, and together with ourselves, coming also with such love and affection as one brother beareth towards another; and therefore we are to reconcile ourselves, if there be any breaches between us. Q. May not then one in prayer say, my Father? A. Yes, and that with warrant of our saviours Mat. 26. 39 own example. Q. What are we to learn by these words, which art in heaven? A. First, that in prayer we are to come with reverence Eccles. 4. 16. & 5. 1. Nehem. 1. 5. of his Majesty, he being in the highest heaven, and we but worms creeping upon the earth; therefore we are to use reverent behaviour in this service, and not to have our minds carried away with wandering thoughts. Secondly, that we are to have our hearts and affections in the time of our prayer, lifted up from the earth to heaven, and heavenly things; and that heavenly gifts are specially to be desired, and earthly, so far as they may be a means of heavenly. Thirdly, that God, as he is willing to help us, so being Psal. 115. 3. 2. Chron. 20. 6. Psal. 103. 19 in heaven is able to do it. Q. Why is he said to be in heaven, who is in all places, and whom all the world is not able to contain? A. For two causes: one is, for that there he doth make himself, and his goodness known to the Angels, and blessed spirits of men immediately. The other, because he communicateth himself and his goodness more plentifully with them then with us; 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 learn out of these words jointly? A. A special argument that God only is to be prayed unto: for although there be other fathers besides Rom. 10 4. Psal. 73. 25. God, and other in heaven besides him; yet there is none which is our father in heaven, but God alone; and therefore he alone is to be prayed unto, this being a perfect pattern of all prayers, and therefore all our prayers (as in other points, so in this) must be framed according to it. Q. What are the parts of this prayer? A. Petition, and thanksgiving. Q. What is taught hereby? A. a Phil. 4. 6. Col. 4. 2. Ephes. 5. 20. That whensoever we come unto God in petition, we are also to give him thanks, as a duty not to be severed from prayer, & a b Gen. 32. 9-11. mean to make way for further graces and benefits to be obtained; and c Luk. 17. 17. 18 therefore that it is our great fault that when we are distressed, we are ready to go to God in petition, but are slack to return thanksgiving for the benefits received. Q. How many sorts of petitions are there? A. Two: one sort is of those things that belong to God's glory: the other sort doth concern our own and our neighbours good. Q. What is general to be considered in those petitions that concern God's glory? A. That we are to seek the service and glory of God before our own affairs; as also the Commandments Mat. 2●. 37. 38. Rom. 9 3. teach us, which being divided into two tables; the first concerneth the worship of God; the second ourselves. Q. What learn you from this? A. Our great and usual hypocrisy: for were it not for ourselves, and for our own wants, we would not come at all in prayer unto God. Whereas this word Thy, in all these petitions, doth shut forth the consideration of ourselves, to the end that we might have our minds altogether fastened upon the service and glory of God. Q. How are the petitions that concern Gods glory divided? A. Into two: the first concerneth God's glory itself; the other two the means whereby God is glorified. CHAP. 44. Of the first Petition. The glory of God itself in the first petition; of which 1. The meaning of the words. 2. The special graces we pray for. MATTH. 6. 9— Hallowed be thy name. Q. WHat is the first petition concerning God's glory itself? A. Hallowed be thy name. Q. Why is this Petition set in the first place? A. Because that which is required therein, is that Prou. 16. 4. 1. Cor. 10. 31. joh. 12. 27. which ought to be dearest unto us, & that unto which all things else ought to be referred. Q. What is to be understood by the word NAME? A. Whatsoever he getteth unto himself glory by; as first, a 1. King. 5. 5. Act. 1. 15. his Godhead or Essence, subsisting in three persons, the Father, Son, and holy Ghost. Secondly, the properties and attributes of God, as his justice, Mercy, Wisdom, etc. 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 jehovah, etc. Thirdly, the actions c Psal. 8. 1. and works of God, as the Creation and government of the world, his special mercies and judgements, etc. Fourthly, all the holy d Act. 9 15. Psal. 22. 22. john 17. 6. 1. Tim. 6. 1. Levit. 22. 2. ordinances of God, as his Word, Sacraments, discipline, etc. Q. What is meant by [hallowing]? A. The setting of any thing apart, from either a Exod. 20. 11. & 29. 33. 34. & 30. 31. 22. profane and unholy, or common and civil use, to a holy and religious use. Q. Can we add holiness unto the name of God? A. No: but then we are said to hollow the name of God, when we a Psal. 96. 8. acknowledge and repute his name to be holy, and are so affected therewith in our own souls, that we break out in all praises thereof, both to God and men. Q. What special matters do we ask in this Petition, for ourselves and others? A. First, the a Psal. 67. 2. 3. knowledge of God, and of the means whereby we should glorify him, as, his word and works. Secondly, b joh. 3. 33. faith to believe his word, & to behold that glory of God, which cannot be beheld with the eye of flesh; wherefore c Numb. 20. 12. Moses and Aaron are said not to have sanctified the name of God, because they believed not: contrariwise d Rom. 4. 20. Abraham glorified God in believing. Thirdly, Grace to acknowledge both to God and man, his infinite Wisdom, justice, Holiness, mercy, and whatsoever else tendeth to the glory of God. Fourthly, to love and fear the Lord alone, and not Esay 8. 12. 13. 1. Pet. 3. 14. man, any further than it shall stand with the love and fear of God, and be ruled thereby. Fifthly, that God may get glory by a Mat. 5. 16. our godly conversation; 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 ourselves and others, without which we cannot glorify God as it is meet: from whence d 1. Sam. 3. 18. Esay ●9. 8. ariseth patience, whereby we do willingly submit our selves unto the correcting hand of God, as did Ely and Ezekias. e Esay 2▪ 11. 12. 1●. 14. 15. 16. 17 We pray also here against all lofty and high things, that hinder, that God only be exalted, especially the pride of our hearts, which we are to confess and lament. f Psal. 104. 1. etc. & 100L. 1. etc. & 106. 1. etc. & 107. 1. etc. Lastly, (which is a singular hallowing of God's name) that we may speak of and praise him for his wonderful works in the Creation and government of the world, and of the Church especially. CHAP. 45. Of the second Petition. The means whereby God's name is hallowed, viz. his kingdom, In this world, wherein we pray for those things which concern the government of the world. the government of the Church. In the world to come. MATTH. 6. 10. Thy Kingdom come— Q. HItherto of that Petition which concerneth the glory of God itself: it followeth to speak of them which concern the means of his glory. Which is the first of these? A. Thy Kingdom come. Q. What is meant by the Kingdom of God? A. Either his a Psal. 103 9 Dan. 4. 32. general Kingdom, that he exerciseth over all the creatures; or his special Kingdom, whereby he ruleth his elect, which is the Kingdom of grace in this world, & of glory in the world to come. Q. Are both these Kingdoms understood here? A. Yea, but especially the latter. Q. What is meant by the word Come? A. That we may feel the comfort and benefit of being subjects in this Kingdom. Q. What do we desire concerning the general Kingdom? A. That as the Lord doth govern a job. 9 8. Psal. 66. 7. & 97. 1. & 104. 3. Mat. 6. 13. joh. 17. 2. all creatures, b Esay 10. 5. 15. Act. 4. 28. even wicked men, and c judg. 9 23. 1. King. 22. 22. job. 1. 12. the devils themselves: so that this his government d Job. 1. 21. 2. Sam. 16. 10. may be rightly acknowledged by ourselves and all men; and that a Rom. 8. 28. 1. Cor. 3. 22. thereby all things may be so ordered, as may best serve for his own glory, and the good of his Church. Q. What do we desire concerning the Kingdom of Grace? A. First, that it a Esay 2. 2. may here in this world be enlarged, and b Psal. 1 22 6. continued in a peaceable estate, governed by Christ the head of the Church; to the perfect salvation of the elect, and the utter destruction of the reprobate, whether open rebels, or hypocrites and hollow-hearted Subjects, and that by such means as himself hath appointed. Q. What great need is there, that we should pray for the coming of this Kingdom? A. Because in regard of the kingdom of Satan Mat. 12. 24. 25. Ephes. 6. 1●. Revel. 2. 10. and darkness, 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 joh. 15. 18. 19 and 16. 33. Q. Why, all men naturally abhor Satan, even to the very name of him. A. They do in words and show; but when they do his will, live under his laws, delight in his works of darkness, subject themselves to Antichrist, and other instruments of his, a joh. 8. 44. Ephes. 2. 2. 2. Tim. 2. 26. they are found indeed to love him as their father, & honour him as their Prince, whom in words they would seem to abhor: for as they approach unto God with their lips, and have their hearts far from him; so in their lips they are far from b Mat. 15. 8. jer. 12. ●. Satan, but near him in their hearts. Q. What be the means, by which our Saviour Christ doth govern his Church in this world, and which in this petition we pray for? A. Inward, and outward. Q. What be the inward means we pray for? A. That a Ephes. 1. 17. Philip. 1. 19 1. Thess. 1. 5. God would give his holy spirit, as the chief and principal worker, whereby our Saviour Christ gathereth and ruleth his Church, conveying his spirit of knowledge and of good motions unto his people; and consequently, we pray against the motions b Rom. 7. 24. 2. Cor. 12. 8. and temptations of Satan, and of our own flesh. Q. What are the outward means we pray for? A. Those, whereby the spirit is conveyed: viz. the word, and the dependences thereof (the Sacraments, and discipline of the Church). Q. What pray we for concerning the word? A. That it being a Psal. 110. 1. Esay 11. 4. Mark. 1. 14. the sceptre of Christ's kingdom, ( b Mat. 13. 19 and called the word of the kingdom, and the kingdom of heaven c Mat. 9 38. 2. Thess. 3 1. 2. ) may be plentifully and freely preached every where. And that, that only having place, all traditions and inventions of men may be rejected. Q. What pray we for concerning the Sacraments? A. That as they are the seals of God's promises, and of the covenant of grace; so they may be both ministered and received in that pureness and sincerity, which is according to his word; and that all false Sacraments and sacrifices may be put under foot, and abandoned out of the Church. Q. What pray we for concerning the discipline of the Church? A. First, that not only private persons, but the whole Church may be ruled by the line of God's word; that so, well doers may be advanced, and evil doers censured and corrected, according to the degree of their fault: and therefore that all impunity, or tyrannous tortures of consciences may be taken away. Secondly, that God would furnish his Church Rom. 12. 68 Ephes. 4. 8. 11. 12. with all such officers as he appointeth; that being endued with special gifts, may be both able and willing to execute their charge diligently and faithfully. Thirdly, that where these things are only begun, they may be perfected, and that every Church may be polished and garnished, that Zion may appear in her perfect beauty; and a Rom. 10. 1. & 11. 12. 15. so the jews may be called, and so many of the Gentiles as belong unto Christ; and b Mat. 5. 44. Deut. 33. 11. the contrary enemies may be either converted or confounded. Q. With what affection ought we to pray for the kingdom of grace? A. With a sorrowful heart, out of the sense and feeling of our spiritual bondage under Satan and sin: ᵇ even as poor captives are always labouring to be freed of their bolts, and to be at liberty. Q. What pray you for concerning the kingdom of glory? A. That we may have our title and interest therein, and that Christ would hasten his coming for the elect sake, who with singular love and affection long for Revel. 21. 20. 2. Tim. 1. 8. it, saying: Come Lord jesus, come quickly. Which day unto the wicked is a day of darkness, wrath, and vengeance. Amos. 5. 18. Revel. 6. 16. 2. Thessal. 1. 8. and therefore there is no cause why they should desire it; but to the godly a day of comfort. Luk. 21. 33. Luk. 2. 29. CHAP. 46. Of the third Petition. The second means of hallowing God's name, is the third Petition, wherein we pray, First, To know Gods will. To do the same. Secondly, to do it willingly, and readily. MAT. 6. 10.— Thy will be done in earth as it is in heaven. Q. THus much of the second Petition, which concerns the first means whereby the name of God is hallowed: the third Petition concerning a second means followeth: What is that? Q. Thy will be done in earth as it is in heaven. Q. What is here meant by the will of God? A. The will of God is diversly understood: first, it is taken for his a Psal. 33. 11. Ephes. 1. 11. Matth. 10. 26. most wise counsel and absolute determination of all things. This will is always b Esay 46. 10. done, and all creatures, even the devils themselves do fulfil and accomplish the same, and c Rom. 9 19 it cannot be resisted; and from this will a man may d Act. 16. 7. Luk. 19 41. sometime dissent and yet not sin, e Act. 4. 28. 29. and fulfil the same and yet sin: and therefore we need not pray for the fulfilling thereof, any further than that (whatsoever it is) we may with patience submit ourselves thereunto, and in all events acknowledge his good pleasure and will, and the holiness Coloss. 1. 12. thereof, and that nothing may displease us that shall please him. Secondly, the will of God is taken for that which he propoundeth to us, and requireth of us, to embrace and entertain in our wills and affections; that is, that law and rule by which our wills are to be framed, if we look that he should bless us. And this will is john 4. 34. & 7. 17. 1. Thess. 4. 3. Rom. 12. 2. revealed unto us in the Law & Gospel, and is contained in all the precepts, b Deut. 29 19 threatenings, exhortations, & c john 6. 29. Act. 22. 19 promises thereof. This will may be, and daily is resisted and opposed. And this is that will which either only or principally is meant in this precept. Q. What do we then more specially pray for in this Petition? A. First, a Ephes. 5. 17. Col. 1. 9 10. Rom. 12. 2. Psal. 67. 2. that we may know and understand his will, without the which we cannot do it. Secondly, b Ephes. 4. 1. 2. Thess. 1. 11. that as good subjects, we may be obedient unto the revealed will of God, c Mat. 6. 33. which is also called the righteousness of God's kingdom; so that there is a mutual relation between this petition and the former: for there we pray that God may rule and govern; here, that his rule and government may be obeyed. Thirdly, that our own wills may be suppressed, Psal. 51. 10. Gen. 6. 5. & 8. 21. Ephes. 2. 1. Mat. 26. 24. john. 1. 13. subdued and renounced, which are by nature opposite to the revealed will of God, and are as apt and prone to all sin, as is a match to take fire: which is implied in the word Thy. Fourthly, that we may not only intend and endeavour, but a Phil. 2. 13. Act. 20. 24. accomplish his will, although with grief and smart, and against our own wills, and seeing we cannot do it by our own natural strength, that God would assist and help us to do it by power of his grace. Fifthly, that we a Psal. 40. 8. 110. 3. & 119. 60. Cant. 1. 3. should perform our obedience to his will most willingly, readily, patiently, cheerfully, and perfectly, not by the halves, doing one duty, and leaving another undone; but so to do it, b Psal. 103. 20. Mat. 18. 10. Esay 6. 2. as the Angels, and Saints in heaven do it thoroughly: so that here we pray against all unwilling, forced, and idle obedience, and c Ezech. 1. 7. all murmuring and d Phil. 2. 14. repining against the will of God. Sixthly, a Psal. 40. 8. & 110. 3. & 119. 60. Cant. 1. 3. that we should perform our obedience and service unto God most willingly, readily, cheerfully, patiently, and wholly, not doing one duty, and leave another undone; b Psal. 103. 20. Mat. 18. 10. but so to do it, as the Angels and Saints in heaven do the will of God; who therefore are c Esay 6. 2. set forth winged, to show their speediness. And so all unwilling obedience, or enforced by law, is d Ezech. 1. 7. here condemned, and prayed against; as also all murmuring and disputing against his will. Philip. 2. 14. Q. But seeing we are sinful, and the Angels holy, how can we imitate them? A. We should endeavour to the like holiness, and so grow therein daily more and more, till we be like unto them: not that we can perform it to the full, as they do. God himself saith, Be ye holy as I am Levit. 11. 44. 1. Pet. 1. 16. Mat. 5. 48. holy; yet we are not to think that any man can attain unto the holiness of God, though he be commanded to follow it. This petition also agreeth well with our desire of hastening the Lords coming, in the former petition. CHAP. 47. Of the fourth Petition. The three Petitions following which concern ourselves. Wherein we ask Either the things of this life, whether of Necessity. Delight. Or of the life to come. Ch. 26. MATTH. 6. 11. Give us this day our daily bread. Q. HItherto of the Petitions which concern God; those which concern ourselves follow: what is generally to be considered in them? A. First, that there is no lawful use of these petitions which follow, or hope to get that which we request in them, unless we first labour for the graces, which we are to ask in the former petitions, concerning the service of God; considering that godliness 1. Tim. 4. 8. Luk. 17. 8. hath the promises of this life, and the life to come. Secondly, that as in the former, the word (Thy) showeth, that they only respect God; so in these following, Ephes. 6. 18. Psal. 25. 22. & 51. 18. Job. 30. 25. these words (Our and us) teach us to have a fellow-feeling of the miseries and necessities of others; and therefore in making them, we are to remember their necessities as well as our own; which is the trial of the true spirit of prayer. Thirdly, that for all things required therein, we depend on God's providence, mercy, and power. Q. How are these Petitions divided? A. First, there is one only for the things of our bodily life. Secondly, two, that belong to the things of our spiritual life. Q. Why have we but one petition concerning our bodily life, and two for the things concerning our spiritual life? A. To teach us, how smally earthly things are to be Mat. 6. 32. Phil. 3 19 Luk. 16. 11. accounted in regard of heavenly; and therefore that our prayers for things of this life should be short, and more large for heavenly things. Q. Why is the petition for the things concerning our bodily life, put before the petitions for the things concerning our spiritual life? A. First, because as the natural a 1. Cor. 15. 48. Psal. 78. 34. Hos. 5. 15. life is before the spiritual; so the necessities thereof are sooner felt then the necessities of the former. Secondly, b Prou. 30. 7. Gen. 32. because men having outward things in some competent measure, are less distracted, and more free to call upon God for spiritual and heavenly graces. Q. What is that petition which concerneth bodily life? A. Give us this day our daily bread. A. What is meant by (Bread? A. First, all outward things, both for our necessity and Christian delight, as clothing, food, peace, liberty, etc. Secondly, all the means and helps to attain them, as good Princes, Magistrates, Laws, seasonable a 1. Cor. 15. 46. weather, etc. Wherein also we pray for the removal b Psal. 78. 34. Hos. 5. 15. Mat. 8. 2. 2. Sam. 15. 25. 26. of the contrary; as tyranny, war, plague, famine, evil weather. All which must be asked with this exception, if it seem good unto his Majesty: which exception is proper to this petition. Q. What need is there of ask these things? A. Because a Mat. 6. 32. the frailty of our nature is such, that we are not able to continue in health scarce one day, without these helps and (as it were) props to uphold this decayed and ruinous cottage of our mortal bodies; less able to forbear them then many beasts: for b Gen. 1. 29. seeing there was a necessary use of our meat in the time of our innocency, the necessity by our fall is much greater. Q. What learn you from the word (Give?) A. First, that all things in this life come from God, Psal. 104. 27. 28. 29. 30. Ezec. 16. 17. 19 which we are ready to ascribe, either to the earth, or to our money wherewith we buy them, or to our friends that give us them; as if we should look upon the Act. 14. 17. Steward only, and pass by the Master of the family; or upon the breast that giveth suck, and neglect the nurse. Secondly, that although in regard of our labour or purchase, it may be called ours; yet we say, Give Lord, to show that we cannot deserve the least crumb of Psal. 136. 25. bread, or drop of water, much less the kingdom of heaven. Thirdly, that seeing God giveth to whom he will, and what he will; we learn to a Heb. 13. 5. be content with whatsoever we have received. Moreover, to be thankful for it, seeing b 1. Tim. 4. 5. all things are sanctified to us by the word and prayer, with thanksgiving. And last of all, c Mat. 20. 15. not to envy other men's plenty, it being God's gift. Q. What reason is there that they should pray for these things to God, who have them already in their Garners, Cellars, etc. A. Very great: First, for that we in Adam have lost the right of them all; which a Heb. 1. 2. Psal. 8. 7-9. 1. Cor. 3. 22. in Christ the heir of the world we only recover: so that although we possess them, yet are we not right owners of them but by faith, which also we declare by praying for them. Secondly, for that the things we do possess, we b 1. Sam. 30. 16. 17. Dan. 5. 5. 2. King. 7. 17. 19 may easily a hundred ways be thrust from the possession of them, before we come to use them; according to the proverb, that many things come between the cup and the lip. Lastly, c Esay 3. 1. Hagg. 1. 6. Prou. 10. 22. Dan. 1. 13. 14. 15. Psal. 78. 30. 31. for that although we have the use of them, yet will they not profit us, neither in feeding, nor clothing us, unless we have the blessing of God upon them; yea, without the which they may be hurtful, and poisonable unto us. By all which reasons it may appear, that the rich are as well to use this petition as the poorest. Q. Why is this added (this Day)? A. That we are to pray for bread for a day, and not Exod. 16. 19 20. 21. Prou. 30. 8. Heb. 13. 5. for a month, or year, etc. which is to teach us to restrain our care, that it reach not too far, but that it rest in God's providence, and present blessing; and therefore that we be not covetous. Q. Is it not lawful to provide for children and family? A. Yes verily, a Gen. 41. 34. 35 Act. 11. 28. 29. 2. Cor. 12. 14. not only lawful, but also needful: but here our affections are only forbidden to pass measure; as b Mat. 6. 34. to have a distracted and troubling care, seeing the vexation of the day is enough for itself: but c Psal. 37. 5. Prou. 16. 3. to commit our ways unto the Lord, and to roll our matters upon him, who will bring them to pass. Q. Why is the bread called ours, seeing that God must give it? A. To teach us, that we must come unto it by our Gen. 2. 15. & 3. 19 Psal. 128. 2. 1. Thes. 4. 11. 2. Thes. 3. 8. 9 10. own labour; in which respect, he that will not labour should not eat. Q. Why is it called (Daily bread)? A. This word in the Evangelists, and in the original language of the Scripture, is, a Mat. 6. 11. Luk. 11. 3. the bread fit for me, agreeable to my condition; which is an especial lesson for all estates and callings, to keep them within the bounds, not only of necessity, but of b Psal. 104. 15. Joh. 12. 3. Christianity c Prou. 30. 8. 1. Tim. 6. 8. Rom. 13. 14. Jam. 4. 3. and sober delight, and not to ask them to the fulfilling of their fleshly desires. CHAP. 48. Of the fifth Petition. The things that concern our spiritual life. Petition 5. wherein we pray for justification, consisting in Forgiveness of sin. Imputation of Christ's righteousness. Petition 6. for sanctification. Chap. 52. MAT. 6. 12. And forgive us our debts, as we forgive our debtors. Q. THus much of that Petition which concerneth our bodily life, those other which concern our spiritual life follow: viz. the fifth, and sixth; what is the fifth Petition? A. Forgive us our debts, as we forgive our debtors. Q. What are the parts thereof? A. The petition itself, and a reason to enforce it. Q. What is the sum of that which we desire in the petition? A. First, the forgiveness of our sins, which is the first part of our justification. The necessity whereof is set forth here by a contracted comparison, drawn from such debtors as are not able to pay their creditors: wherein our sins are compared to such debts, as we are not able by any means to make satisfaction for, and for which we are to look for extremity of punishment in the justice of God, if it please not him to forgive the same. Q. What do we then more specially pray for herein? A. First, that we may have a true knowledge and feeling of our sins, both original and actual. Secondly, that a Psal. 51. 3. we make an humble and frank confession of them, and of our inability to make any the least satisfaction for them. Q What use is there of the confession of our sins? A. Great: for that we have naturally a senselessness Psal. 36. 2. Eccles. 4. 17. 1. Sam. 15. 20. Psal. 51. 3. Act. 22. 4. 1. Tim. ● 15. Psal. 32 3. 4. Prou. 28 13. 1 john. 1. 8. 9 john 7. 20. 1. Sam. 2. 19 Psalm. 19 12. of sin; or else being convinced thereof, we are ready to lessen it, and make it light. The contrary whereof appeareth in the children of God. Q. How can a man confess his sins, being not known, and without number. A. Those that are known, we must expressly confess; and the other that are unknown, and cannot be reckoned, generally. Q. How appeareth it, that we are not able to make satisfaction? A. First, because by the Law, as by an obligation, Deut. 27 26. Galath. 3. 10. every one is bound to keep it wholly, and continually, so that the breach thereof even once, and in the least point, maketh us presently debtors; and there is no man that can either avoid the breach of it, or when he hath broken it, make amends unto God for it: considering that whatsoever he doth after the breach, is Esay 64. 6. Luk. 17. 19 both imperfectly done: and if it were perfect, yet it is due by obligation of the law, and therefore cannot go for payment, no more than a man can pay one debt with another; considering also that the due recompense of the least breach, is everlasting death of body and soul: so that our estate herein is like his that oweth ten thousand Talents, and is not able to pay one farthing. Q. But are we not able to satisfy some part of it, as a man in great debt is sometimes able to make some satisfaction, especially if he have day given him? A. No: and therefore we are compared to a child Ezech. 16. 4. 5. new borne, not able to help himself: and to captives close shut up in prison & fetters, kept by a strong Luk. 4. 18. Luk. 11. 21. one; so that there is as small likelihood of our deliverance out of the power of Satan, as that a poor lamb should deliver itself from the gripes and paws of a lion. Q. What else do we pray for, then in this Petition? A. That we may be freed from them by such means as God hath ordained, and will stand with his wisdom and justice; and therefore we are taught, being pressed with the burden of our sins) to flee Mat. 11. 28. Psal. 25. 11. 18. & 51. 1. Neh. 13. 22. unto the mercy of God, and to entreat him for the forgiveness of our debt, even the canceling of our obligation, that in law it be not available against us: in which respect, the preaching of the Gospel is compared Luk. 4. 19 to the year of jubilee, when no man might demand his debt of his brother. Also that we may obtain this at God's hands, by the only blood and sufferings of Christ, as the only ransom for sin; and not fancy with the Papists, that we are freed from our Mat. 26. 28. Act. 5. 31. & 10. 43. & 13. 38. 1. john 1. 7. & 1. 2. Ephes. 1. 7. original sin by Baptism; and that we may make some part of satisfaction for our actual sins, by whipping and scourging ourselves, etc. which is abominable superstition. Q. Do we here pray for the forgiveness of the sins of this day, as before for the bread of this day? A. Not only for them, but also for all that ever we Psal. 25. 7. have done at all times before, to the end that we mightbe the further confirmed in the assurance of the remission of all our sins. Q. What further do we pray for in this petition? A. For the imputation of righteousness, which is the second part of our justification: for as Christ hath taken away our sins by suffering; so he hath also clothed us with his righteousness, by fulfilling of the Law for us. For as in the former petition, by bread, was understood all necessities belonging to this bodily Dan. 9 24. Zach. 3. 4. 5. 1. Cor. 1. 30. Revel. 19 8. life: so in this, under the first part of justification, is comprehended the other part also, by the like figure of speech. Q. What need was there of this? A. Because we cannot appear naked before God: for as it is not enough for a beggar (to come before a King) to want his rags, unless he have convenient Gen 41. 14. 42. apparel and ornaments: so for us it is not enough to have our filthiness done away, unless we be clothed with convenient righteousness. Q. What else do we pray for here? A. We pray for the spirit of prayer, whereby (with Zach. 12. 10. Mark 9 24. grief and sorrow for our sins, we may crave pardon for our sins, and increase of faith. Q. So much of the petition: how is the reason drawn? A. From the less to the more, thus: if we wretched sinners upon earth can forgive others; how much more will the gracious God of heaven forgive us? if Matth. 7. 11. we (having but a drop of mercy) can forgive others; much more will God, who is a sea full of grace; especially when we by forgiving, sometimes suffer loss; whereas God by forgiving us looseth nothing. Q. To what use serveth this reason? A. It serveth not only to move the Lord to forgive Mat. 5. 7. & 6. 14. Mark 11. 25. 1. john 2. 10. our sins, but to be a note also to certify us, whether or no our sins are forgiven unto us. Q. Doth not God only forgive sin: how then can we forgive sin? A. We forgive not sin so far forth as it is committed against God, but only as it bringeth grief and hurt unto us. Q. Doth this reason tie God to forgive us? A. No otherwise then by his gracious and free promise; Mat. 18. 24. 28. for it is a necessary consequent and fruit of the other, and not a cause; considering the inequality between our debt unto God, and men's debts unto us. Q. Wherein standeth the inequality? A. First, in the number of our debts to God, being compared to ten thousand; men's debts to us, to one hundred. Secondly, in the weight; our debts to God being compared to talents, and those to men being compared to pence. Q. How ariseth this great inequality in the weight? A. From the great inequality between God and man: for if to strike a King be much more heinous then to wound or kill a poor subject; what is it then to offend God, who is infinitely greater than all the Kings of the earth? Q. What is to be gathered of this? A. That as this is a testimony to our hearts, that if Mat. 6. 15. Esay 1. 15. Mat. 5. 23. 24. 1. Tim. 2. 8. we can hearty forgive others, God will forgive us: so on the other side, if we can show no favour to others, we may look for none at the hands of God; and therefore to pray without forgiving such as have offended us, were not only a mere babbling; but also a procuring of God's wrath more heavily against us. Q. What learn you from hence? A. The hypocrisy of many, which assuring themselves in great confidence of the forgiveness of their sins, yet cannot find in their hearts to forgive others. Q. Are we hereby bound to forgive all our debts? A. No verily; we may both demand our debts, Exod. 22. 9 and if there be no other remedy, go to law, if it be in a simple desire of justice; yet so, that if our debtors be not able to pay, we are bound in duty to forgive Esay 58. 3. Deut. 22. 27. & 24. 12. 13. Job. 24. 3. 9 them, or at least to have a conscionable regard of their inability. Q. What further learn we by this reason? A. That as our forgiveness is nothing, unless the danger of imprisonment be taken away, which unability of paying the debt doth draw with it: so it availeth Psal. 32. 5. Gal. 3. 13. Ephes. 2. 16. us nothing to have our sins forgiven us of God, unless the punishment also be forgiven. Q. What followeth of this? A. The erroneous conceits of the Papists, that teach, that the sin and guilt of our sins is taken away by Christ; but that we must satisfy for the punishment of them: wherein they make God like unto those who will seem to forgive, and yet keep a secret grudge in their hearts; watching all occasions and advantages for revenge, such as say, they will forgive, but not forget. CHAP. 49. Of the last Petition. In the second petition belonging to the life to come, we pray Not to be led into tentation. To be delivered from evil Inward. Outward. MATTH. 6. 13. Lead us not into tentation, but deliver us from evil. Q. SO much of the first petition concerning our spiritual life, for justification: the second followeth for sanctification, which is the sixth and last in number: what is it? A. Lead us not into tentation, but deliver us from evil, etc. Q. What is meant here by the word (tentation)? A. First, all things whatsoever whereby a man is Deut. 8. 21. Luk. 8. 13. Prou. 27. 21. 2. Chron. 32. 31. Deut. 13. 3. 1. Cor. 11. 19 Matth. 4. 1. 1. Cor. 7. 5. Gal. 6. 1. 1. Thess. 3. 5. jam. 1. 13. 14. tried, and occasion given to him to know and bewray what is in his heart, as prosperity, affliction, etc. Secondly, all provocations and persuasions, whereby a man is stirred up and moved to sin. Q. Do we then here pray against all afflictions, and such like temptations of the first kind? A. No: because God seethe them good and profitable for us; in which regard they are pronounced blessed which fall into divers temptations; and therefore ought we not to pray simply and without exception, not to be tempted by them, but to be delivered from them, so far forth as (through the corruption of our natures) Psal. 119. 71. Jam. 1. 2. 12. they shall be occasions of sin unto us. Q. What then do we pray for in this petition? A. That we be not given over to the power of any tentation, so as it should overcome us, & draw us 1. Tim. 6. 9 Luk. 22. 32. john 17. 15. 1. Cor. 10. 13. Ephes. 6. 13. Psal. 119. 79. & 141. 5. to sin against God, but that we may have a good issue and scape from the danger of it; and that we may have all such means granted to us as may further us in holiness; as good company, good counsel, and the like. Q. Why are afflictions called temptations? A. Because by them God trieth our obedience Deut. 8. 2. thereby to make known our faith, and also our patience, both towards ourselves and others; and whether we will follow him or not: and therefore we may be assured, that so often as in them we beat back or Heb. 12. 6. 7. Revel. 3. 19 overcome the temptations, we receive so many undoubted testimonies of his love to us. Q. What is here to be observed in regard of the order; that this petition is placed in? A. In that this petition followeth upon the former, to strengthen our faith for the obtaining of it, we must be assured of the former; that seeing God hath forgiven Psal. 85. 8. us our sins, he will also mortify our flesh, and quicken our spirit, which are the two parts of sanctification desired in this petition, and never severed from true justification. Q. What learn you of this? A. That we cannot rightly desire God to forgive us our sins past, unless out of the hatred of them, we crave also power to abstain from the like in time to come. So far are men from being justified, when Psal. 51. 9-12. they have not so much as a purpose to leave their sin, where it is not enough to purpose it, unless we also pray for grace to perform it. For who being delivered from a great disease, will return to it again, and not rather desire a diet whereby he may be preserved Prou. 26. 11. 2. Pet. 2. 22. from it? Swine (indeed) after they are washed; and dogs after their casting return, 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 themselves, to be discharged from sins past) go to their sins afresh again afterward: but those that are truly washed with the blood of Christ, will never give themselves over to their sins again. Q. If they cannot return to their vomit, what need have they to pray? A. Yes, very great notwithstanding: for God Mat. 26. 41. Ephes. 6. 18. hath ordained prayer to be a chief means of keeping them from revolt; and they ought to be so much the Luk. 22. 31. 1. Pet. 5. 8. more earnest in prayer, as they are more subject to be beaten and buffeted with temptations, than others. Q. What learn you from thence? A. Much comfort in temptations, in that it is a token of God's favour, and of pardon of our sins, that we are tempted. Q. What other cause is there to pray, that we be not lead into tentation? A. For that the condition of them that are called to john 5. 14. 2. Pet. 2. 20. 22. Mat. 12. 43▪ 45. the hope of life, will be worse than the estate of those, that never tasted of the good word of God, if they give themselves to evil; as a relapse in diseases is more dangerous than the first sickness was. Q. But how agreeth it with the goodness of the Lord, to lead men into tentation, when it is said that God tempteth jam. 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 governed by him; yet in such sort, as none of the evil which is in the transgressors, cleaveth unto him. Q. But how can that be, without stain of his righteousness? A. It is a righteous thing with God to punish sin with sin; and so to cast a sinner into further sins by way of just punishment: therefore we desire God not to give us over to ourselves by withdrawing his spirit from us: as when men do delight in lies, he giveth them over to believe lies; and for Idolatry, men 2. Thoss. 2. 11. Rom. 1. 24. are often justly punished with corporal filthiness in the same degree. Now being naturally prone to sin, when this readiness (by the just judgement of God) is strengthened, how rush we into all evil? even as a horse into the battle, to whom we put the spurs; or as an Eagle fleeth to her prey. Q. How can it be showed out of the Scripture, that God hath a hand, whereby he governeth even the transgressions that are done against his holy will? A. It is expressly said, that God did send joseph before Gen. 45. 5. 7. into Egypt, and that his brethren did not send him. Wherein God is said to have had a further and a stronger hand in his sending into Egypt, than his brethren; and therefore it is manifest that God did that well, which the patriarchs did sinfully. Hitherto is referred that which is said, that it was of God, that Rehoboam 2. Chron. 10. 15. harkened not to the people. Also that it is said that God had commanded Shimei to curse David; and 2. Sam. 16. 10. that the devil was bidden of God, (sitting in the seat of his righteous judgement) to be a lying spirit in the 2. King. 22. 19 20. 23. mouths of the false Prophets. And to be content with one more amongst many testimonies, let us consider how the vilest and most horrible act that ever was done upon the face of the earth, the Lord God is said to have wrought most holily. For as judas, the jews, and Pilate, are all said to have given Christ to Act. 2. 23. & 4. 28. Rom. 8 32. death: so the Father and Christ are said to have done the same, and that in the same words, though the manner and purpose be divers. Q. Doth God any more than suffer such things to be done? A. He suffereth them indeed; but this is not an idle permission, as some imagine, but joined with a work 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 stain of sin, from which he is most free, as that which he hateth and punisheth? A. In no wise: for God is the author of every action, Act. 17. 28. and the devil and our concupiscence the authors of the evil in it: as he that rideth on a lame horse causeth him to stir, but is not the cause of his halting. Q. How can God have a hand in these things, and yet be free from sin? A. As a cunning workman, with an ill tool can work artificially; and a skilful Apothecary make a sovereign medicine of the viper's flesh; so the Lord can guide and order the poisonful sins of men in such sort, as they shall turn to his glory, and good of the Church; and yet cannot therein be charged with sin, no more than the Apothecary with poisoning, in so governing the poison, as it doth the contrary by his skill, to that which by nature it would have done. And as in painting, the black colour giveth grace to other the beautiful colours, in making them show better: so it is in this work of God, in which the sin and untruth of men, as by a black and dark colour, causeth the truth and righteousness of God, as the white, to be more commended, and to appear better. Q. But how are these actions of the wicked discerned from the work of God in them? A. First, from the cause from whence the action cometh: for joseph's brethren of envy sent him into Egypt, but God of love. So Shimei cursed of malice, but God in justice against David's murder and adultery sent him to do it. Rehoboam out of the unadvisedness of his heart, refused the request of his people; but God by his wise counsel did so dispose of it. The devil from hate to Achab, was a lying spirit in the mouth of all his Prophets; but God in justice against his Idolatry, appointed it to be so. Pilate of ambition and fear, the jews of malicious ignorance; and judas of covetousness and discontentment: but God gave Christ, & Christ gave himself of love to his Church. Q. How else is God's working in these actions discerned from the working of the wicked? A. By the end whither they tend: for joseph's brethren sent him, to the end he should not come to the honour he foretold out of his dream: but God sent him to provide for his Church, and to fulfil that was foretold. Shimei cursed, to drive David to despair; but God directed him for exercise of David's patience. The devil lied in the false Prophets, to ruin Achab; but God justly to punish him for his Idolatry. Rehoboam, to satisfy the desire of his young beardless counsellors: but God to perform the word that he had spoken by his Prophet. Pilate, to please the people, and to keep his credit with Caesar: judas, for the obtaining of the money he desired; and the jews, that our Saviour Christ should not reign over them; but God and Christ to save his people. Q. But were it not better to say, that these things were done by God's permission only, then by his providence and government, thereby to avoid an absurdity in Divinity, that God is the author of sin? A. It is most true, that God is not the author of sin, whereof he is the avenger: As true it is also, that they are done by God's permission: but it is not an idle permission, separated from the providence and government of God; and therefore the distinction of God's permission, separated from his government in the actions of wicked men, is not good. Q. Why so? A. Because this distinction doth not defend the justice of God, for the which it is devised. Q. How may that appear? A. If he permit sin, he doth it against, or with his will: if he do it against his will, then is he not Almighty, as one that cannot let that which he would not have done. If with his will, how can his justice be defended, if there were not some good thing, for which he doth willingly permit it? For if a Captain should suffer willingly his soldiers to be murdered, when he might hinder the slaughter of them, although he put no hand to the murder, he is not therefore excusable and free from the blood of his soldiers. Q. What else can be alleged against the permission, that is separated from the powerful government and providence of God? A. That by this means God should be spoiled of the greatest part of the government of the world: seeing the greatest and most part of the world are wicked, all whose actions are (as they themselves are) wicked. Q. Is there yet any further matter against this distinction? A. If because God is said to permit sin, he should therefore be thought to have no hand in guiding and governing it; then he should neither be acknowledged to have a hand in the guiding and governing of good things: for as it is said, that he permitteth sin; Heb. 6. so it is said also that he permitteth that which is good. Q. May not earthly Magistrates thus punish sin, by suffering men to sin? A. No verily, it were a cursed thing in Magistrates so to do; but God is above all Magistrates, who even for our natural corruption, may justly give us over to all naughty affections. Q. Why do some say this petition thus, And suffer us not to be lead into tentation? A. In a vain and foolish fear of making God to Exod. 4. 21. & 9 16. 1. King. 22. 20. 21. 22. Rom. 1. 24. 26. 28. 2. Thess. 2. 11. Rom. 9 18. Esay 65. 17. be guilty of sin, if he should be said, to lead us into tentation; and therefore they thus lay the Lords words (as it were) in water, and change his tongue, and set him (as it were) to school, to teach him to speak, which teacheth all men to speak; whose folly is so much the greater, because the usual phrase of the Scripture maketh so evidently against them. Q. What inconvenience followeth upon this addition? A. Very great: for by this bare permission of evil, they rob God of his glory, working in the most things Heb. 6. 3. that are done of men; yea even of the best things, the doing whereof is attributed to his permission. Q. What learn you from hence? A. The wisdom and justice of God, which can work in an evil action, and be free from evil. Q. May we not offer ourselves into tentation, as Christ did? A. In no wise: for he was carried extraordinarily Luk. 4 1. by the power of his Godhead into the desert to be tempted for our sakes, that in his victory we might overcome. Q. What learn you of this? A. First, that no man should choose his dwelling among those of a sinful profession, as a chaste man among stews; a temperate man among drunkards, belly gods; but shun and avoid it by all means. Secondly, Gen. 13. 11. & 39 10. 12. Prou. 5 8. & 14. 16. if we fall into such company or occasions at unawares, or upon necessity, as did joseph, and David; that we pray to God for his assistance to carry ourselves so, that in no wise we be infected by them. Q. What is meant by Deliver us from evil? A. This expoundeth the former by the contrary, as thus: Lead us not into tentation, but pull us out of it, 2. Pet. 3. 17. Jude 20. 21. Cant. 1. 4. john 6. 44. (even when we fall into it by our own infirmity) and that with force: teaching us, that we are deeply plunged into sin, as a beast in a mire, which must be forcibly pulled out; although a beast will help itself more, than we can do ourselves, of ourselves. Q. From how many kinds of evils desire we deliverance in general? A. From two: first, the inward concupiscence of our own hearts, which are our greatest enemies. Secondly, the outward, as the devil and the world, which do jam. 1. 13. 14. work upon us by the former; and therefore if we can subdue the inward, these outward cannot annoy us. Q. Is not the devil an author of all evil? A. Yes, he is the first author; but properly those evils or temptations are called his, which in his own person he suggesteth. Q. From what evils are we to desire more specially to be delivered? A. From those whereunto we are most bend, and naturally inclined; or wherein our Country especially, or our neighbours amongst whom we converse, do most delight in: that so we may make the hedge highest, where Satan striveth most to leap over; who, although he knoweth not our hearts, yet seeing he is subtle, and able to discover our disposition even by a beck and countenance, we must desire wisdom of God to discern of his temptations, and power also to resist him. CHAP. 50. Of thanksgiving the second part of the second prayer. Herein note the Parts. Conclusion, in the last word Amen. MATTH. 6. 13. For thine is the Kingdom, and the power, and the glory, for ever. Amen. Q. SO much of the Petitions: what is the thanks giving? A. For thine is the Kingdom, etc. Q. What have we to learn in this thanks▪ giving? A. First, we learn the sacrilege of the Papists, who usually steal away this thanks▪ giving from Revel. 22. 19 prayer, as if it were no part of it; which is no marvel, seeing that in the whole body of their doctrine, God's glory is usually buried in a deep silence amongst them. Q. What observe you secondly? A. That this thanksgiving, consisting in the praise Gen. 32. 9 11. Rom. 1 8. 10. Ephes. 1 16. Philip. 1. 3. 4. Coloss. 1 3. 1. Thess. 1. 2. of God, is a reason of all the petitions going before; and therefore a further assurance of obtaining our suits: for so good men in praying for new blessings, do always join thanksgiving for the former. Q. Whence is this form of thanksgiving drawn? A. It seemeth to be taken out of the Chronicles, 1. Chron. 29. 10. 11. 12. 13. where David's seth the like phrase in praising of God; but that which David enlargeth there, our Saviour shorteneth here, and yet comprehendeth the marrow of all. Q. What observe you more particularly in the words? A. First, in the word (Thine) these titles of kingdom, etc. are appropriated unto God, to whom they do belong: for though the same things in Scripture are ascribed Dan. 2. 37. 1. Tim. 5. 16. Jude 4. to Kings, yet they have them not of themselves, but from him, and hold them of him as tenants at will. Q. What is meant here by the word [Kingdom]? A. That all right belongeth unto God, who hath Gen. 14. 19 Exod. 16. 19 16 joel 3. 5. Hag. 2. 9 authority over all, and answereth to the second petition; and therefore it ought to move us to pray to him, and to him alone, as to one that hath only right to any thing we have need of. Q. What is meant by the word (power)? A. That besides his right, noted in the former word, he is also able to bring to pass whatsoever he will: Psal 135. 5. 6. Mat. 8. 2. both which concur in God, and not always in earthly Princes; which seemeth to be comprised in the third petition, and aught to give us encouragement to pray 2. Cor. 12. 9 to him, who is able to effect any thing we pray for according to his will; and to strengthen us to do any thing which in duty we ought to do, although there be no strength in us. Q. What is meant by glory? A. That due, which rising from the two former, of Kingdom and power, doth rightly belong unto God, as following upon the concurrence of the other two: for if whatsoever we desire be granted unto us, in that he reigneth powerfully; it is reason that all glory and praise should return unto him again: and it answereth to the first petition, and aught to move us to pray to him, and to assure us that our prayers are granted, seeing that by our prayers duly made and granted, he Psal. 64. 5. & 30. 9 & 88 10. 11. & 11 5. 17. 18. is glorified. And it is one of the most powerful reasons, that the servants of God have grounded their confidence of being heard, that the name of God therein should be glorified. Q. What is meant by the words (for ever, or for ages)? A. By ages, he meaneth eternity; and thereby putteth Psal. 145. 13. Dan. 4. 31. another difference between the Kingdom and power of God, and that in Princes, whose Kingdoms and power fade; and therefore may fail their Subjects and best favourites that depend upon them. Q. What is understood by the word (Amen)? jerem. 11. 5. john 16. 23. Revel. 3. 14. jam. 1. 6. 1. Tim. 2. 8. 1. King. 1. 36. jerem. 28. 6. A. Not only, So be it, as commonly men say; but, So it is: which noteth the assurance of our faith to receive our desires, at least so far forth as God seethe good for us: for without faith our prayers are rejected. Besides that, it is a testimony of our earnest affection of having all those things performed, which in this prayer are comprehended. CHAP. 51. Of Vows. Vows, First, To whom they are to be made. By whom. Secondly, The matter. The kind. PSALM. 50. vers. 14. 15. 14. Offer unto God thanksgiving, and pay thy vows unto the most High. 15. And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. Q. HItherto of Prayer. What is a Vow? A. A holy and religious promise made unto God by a fit person, voluntarily and advisedly, whereby he bindeth himself to the doing or leaving undone of some special thing, that is acceptable to Gen. 28. 20. & 31. 13. 1. Sam. 1. 11. God. Q. It is thought that vows are ceremonial, and not to pertain to the times of the Gospel? A. There are indeed very good and worthy persons that think so; which do so much the more mislike of vows, because they have been so much abused in Popery; howbeit it seemeth by this place, that for the general, it is a constant and perpetual ordinance of God, as shall appear, though not so necessary as under the Law. Q. Are we to make our vows to God only? A. Yea, to him alone, to whom we own all that we have, and who is the searcher of the hearts, and Deut. 10. 17. 23. 21. Psal. 5. 24. hath power to punish the breach of a vow. Q. Who are fit persons to make a vow? A. Such only as are justified before God, and reconciled unto him, otherwise their gifts and vows cannot please him, and also such as have judgement and knowledge to discern of a vow, and are free and Eccles. 5. 3. 5. at their own liberty, to perform the vow they make. Therefore those, which cannot perform their vows in regard of their subjection to others, as wives, children, Matth. 19 11. Num. 30. 4. 6. 7. servants, etc. are to take heed, that they vow not any thing that is in their hands, under whom they are, to infringe or hinder. Q. What learn we hence? A. That in making of a vow, we have a respect unto that ability that God hath given us, & that calling which he hath placed us in. Q. What ought to be the matter of our vows? A. First, those things or actions that are in our choice, and in our own power to give or perform, it being a folly to promise that unto God, which we are not able to perform, as the Papists do, in vowing perpetual abstinence from marriage, etc. Secondly, things lawful, it being a double indignity to God, to promise to do that which he hateth and forbiddeth to be done; as the jews 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 esteem of God, to promise unto him, by way of special thankfulness, any vile or contemptible matter. And what thankfulness can it be unto 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 wisdom and goodness, for our use; as when the cause of such and such meats, either always, or upon such and such days are abjured in our vows. Fifthly, those things which are either parts of God's worship in themselves, or furtherances thereof, or of any part of his Law: as founding of Lectures, building of Colleges and Schools, for maintenance of true religion & learning, and building alms-houses, and such like works of mercy and piety, for the relief of the poor, and that with some strain of our ability. Q. What is the end of vows? A. First, in general the glory of God, and the advancement of his worship, or the profit of our neighbour. Secondly, in special, either to testify our special thankfulness to God for blessings received, Gen. 28. 20. Josh. 6. 10. or to chastise ourselves to prevent God's wrath. 1. Cor. 11. 31. or to make us more wary & heedful of those sins that we have formerly fallen into; or to bind ourselves the more strongly to obedience, or to strengthen the weakness of our faith and hope, etc. Q. What is the duty of those that have vowed? A. First, to have a diligent care to perform their Eccles. 5. 4. Psal. 76. 11. vows, else we deal worse with God, than we dare deal 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 vows 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 necessary jer. 35. 9 10. 11. duty may be performed, a man may omit his vow for a time, and after return to the observation thereof, and yet be no vow-breaker: as the Rechabites for safety of their lives, came and dwelled in jerusalem, notwithstanding a former vow, that they would not dwell in any house; and yet God witnesseth, that their vow was not broken thereby: so to help our neighbours in some present necessity, we may Mat. 12. 7. cease from any vowed duty at that time, and not sin. Wherein the Papists greatly fail, who having vowed unlawfully, yet think they may not intermit the same. Q. If a man in vowing, do not consider sufficiently of the greatness of the matter, may be not break that vow, if he hath not so advisedly made it? A. No: the vow being otherwise lawful; in this Psal. 15. 4. case, his rashness is to be repent, but the vow must be kept. Q. What are we to learn of all this? A. That we be advised what we vow, and not after we have made them, to find some starting hole where to get out, but either let us not vow at all, or remember our vows, and diligently perform them in their due time. CHAP. 52. Of the Church Militant. The persons, which are the second sort of outward means appertaining to the kingdom of Christ, are the Church militant, Before the coming of Christ. After the coming of Christ Universal. Particular. MATTH. chap. 28. vers. 15. to the end. 15. So they took the money, and did as they were taught: And this saying is commonly reported among the jews until this day. 16. Then the eleven Disciples went away into Galilee, into a mountain where jesus had appointed them. 17. And when they saw him, they worshipped him: but some doubted. 18. And jesus came, and spoke unto them, saying, all power is given unto me in heaven and in earth. 19 Go 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 observe all things, whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world. Amen. 1. Cor. chap. 12. vers. 6. to the 28. 6. And there are diversities of operations, but it is the same God, which worketh all in all. 7. But the manifestation of the spirit, is given to every man to profit withal. 8. For to one is given by the spirit, the word of wisdom, 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 prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues. 11. But all these worketh that one and the self same spirit, dividing to every man severally 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 baptised into one body, whether we be jews or Gentiles, whether we be bond or free: and have been all made to drink 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 ear 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, every 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 unto the hand, I have no need of thee: nor again, the head to the feet, I have no need of you. 22. Nay, much more those members of the body, which seem to be more feeble, are necessary. 23. And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour, and our uncomely parts have more abundant comeliness. 24. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: 25. That there should be no schism in the body: but that the members should have the same care one for another. 26. And whether one member suffer, all the members suffer with it: or one member be honoured, all the members rejoice with it. 27. Now ye are the body of Christ, & members in particular. 28. And God hath set some in the Church, first Apostles, secondarily Prophets thirdly Teachers, after that miracles, than gifts of healings, helps in governments, diversities of tongues. Q. HItherto amongst the outward things appertaining to the Kingdom of Christ, we have spoken of the things, such as God giveth to us, and we to him: it remaineth now to speak of the persons. What are they? A. The Church Militant. Q. What is the Militant Church? A. A company a Act. 20. 17. 28. 1. Tim. 3. 15. 1. Cor. 11. 16. 22 of Saints upon earth, who from all parts of the world being gathered together in one spirit of Christ, stand in spiritual fight against the enemies of Christ's Kingdom: for the teaching & governing whereof he hath always given officers & Ministers. Q. What is common to these Officers? A. That they be lawfully called, and that every one of them do faithfully execute the office, whereunto he is called. Q. How is the Militant Church divided? A. Into the Church before the coming of Christ, or after his coming. Q. What is the Church before the coming of Christ? A. That Church which being called before the Incarnation & suffering of Christ, believed in Christ to come in the flesh. Q. What is the Church after the coming of Christ? A. That Church which after the Incarnation of Christ, being called by the Gospel, believeth in Christ already come in the flesh. Q. How is the Militant Church after the coming of Christ divided? A. Into universal, or particular. Q. What is the universal Church? A. It is the society of those who being scattered through all the corners of the world, are by one faith in Christ conjoined to him. Q. What officers are annexed to this Church? A. Such only as were extraordinary, and endured but for a time. Q. What are they? A. Such as were first called and enabled of God, for the spreading of the Gospel throughout the world, and for the conquering and subduing of the same to the obedience thereof; of whom there was no such use after the first building or planting of the Church, no more then of the General of a field, or of a Colonel, when the conquest is made; or of master-builders after the platform of a house is set down. Q. Who are these extraordinary Officers? A. They are either those that are called immediately of God, as Apostles, and Prophets; or those that were called by means of men also, as Evangelists. Q. Who are Apostles? A. Such as were for the planting of the first Churches set apart immediately by Christ himself; a Act. 1. 21. John 15. 27. which having both seen and heard him, b Mat. 28. 19 Act. 1. 8. had the charge of the whole world committed unto them, c Act. 8. 14. 15. & 19 6. etc. with power to distribute some extraordinary graces of the spirit. Q. Have the Apostles any successors? A. To speak properly, they have none to succeed them in the degree and dignity of Apostleship; and therefore when james was beheaded, none was chosen Act. 12. 3. into his place? otherwise all Pastors and Ministers of the Gospel, who are lawfully called to the dispensation of the Word, Sacraments, and Keys, are the true and undoubted successors of the Apostles: and have the same commission in the ministration of the Gospel which they had, though not in the same degree or dignity. Q. Who is the head of this universal Church? A. Only Christ, who is the highest, and who alone conveyeth the powers of spiritual life and sense into it: for as the natural members take spirit & sense from the head; so the Church hath her spiritual life and feeling from Christ; who is only able to quicken and give life. Whom by this title of the head of Eph. 1. 21-23. Col. 1. 16-18. the Church Paul lifteth up above all Angels, principalities and powers. And therefore if the Pope were the successor of Peter and Paul, yet should he not be therefore the head of the Church; which agreeth to none in heaven, or under heaven that is merely a creature. Q. What then shall we say to the words of Christ, Thou art Peter, and upon this rock will I build my Church? Mat. 16. 18. may it not thereby be inferred, that Peter was ruler of the Apostles, and consequently of the Church in all the world; and therefore that the Popes, as Peter's successors, should be rulers over all? A. No: for the rock whereupon Christ will build his Church, is not Peter himself, but the effectual confession and faith of Peter, as appeareth by the word the Evangelist useth for the rock [viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] divers from that whereby Peter is called, [viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] And if it be understood of Peter, yet it must be esteemed, that to avoid confusion, Peter gave answer in the name of all the rest of the Apostles, upon whom (in respect of their ministery, the Church is as well builded as upon Revel. 21. 14. Peter. Q. How may it be showed that Peter answered for all? A. Because all were asked: otherwise our Saviour Mat. 16. 15. Christ received no answer; which to think, is a charge of disobedience upon the other Apostles, and upon our Saviour Christ, of negligence: who seeking by this question to strengthen all the Apostles in the faith towards himself, should have given them no strength; neither by experience of the work of God within themselves, nor by the glorious promises which he annexed to this confession, unless he had in Peter's answer received the answer of others. Secondly, when it appeareth other where, by Peter's own confession, that the rest knew that Christ was the son of the living God, as well as he himself; what should John 6. 69. hinder them not to make confession of it, as well as did Peter, and in regard thereof to be as much respected as he? Q. If Peter were chief of all, doth it follow that the Pope of Rome should be so? A. No verily: for howsoever they say Peter was Bishop of Rome, yet indeed that cannot be proved by Scripture, but rather the contrary: for if Peter had been at Rome, when Paul was there, amongst many others, he would not have forgotten to make mention of him, having divers occasions thereof. a 2. Tim. 4. 16. Especially he would not have wrapped him in the common charge, that all had forsaken him. Also Peter's proper charge b Galath. 2. 7. being amongst the jews, who were never frequent, or many in Rome: and c Act. 18. 2. after the few that were there, being banished from thence, what likelihood is there, that he would most reside there, where he had least to do? And if he had been there, yet there is no colourable probation that he was Bishop there; d 1. Cor. 12. 2●▪ Ephes. 4. 11. the Bishopric being far under the Apostleship whereunto he was called. Q. But grant he had been bishop of Rome; doth it follow thereof, that the Bishop of Rome must be his successor? A. No: for first it should have been but a personal right. And secondly, if it belonged to his successors, Antioch, where he is said to have sat before he is supposed to sit at Rome, might challenge it as well. Neither can his death, which they suppose to have been at Rome, give that privilege to Rome above Antioch, or any other place, more than the death of Christ privileged jerusalem, which by the just judgement of God, for the same cause was made an heap of stones. And thirdly, if it did belong to his successors at Rome; yet it belongeth to his successors in doctrine, and not in place only; considering that if the Church were builded upon Peter, it was in respect of the doctrine he taught, not in respect of his person. Q. Hitherto of the Apostles. Now what were the Prophets? A. Such as besides an extraordinary gift of preaching, Act. 11. 28. & 21. 10. 11. had a special gift of prophesying and foretelling things to come. Q. Hitherto of those immediately called. Who are those that were called also by the means of men? A. The Evangelists. Q. What were the Evangelists? A. Such as were a 1. Tim. 1. 6. ordained, and b Act. 17. 15. & 19 22. 1 Cor. 4. 17. directed by the Apostles, for c ●. Cor. 3 6. watering those Churches which they had planted, and confirming those whom they had converted. Q. Hitherto we have heard of the universal Church: What is a particular Church? A. It is that which besides the fellowship in one Rom. 12. 3.— 8. spirit, hath some other outward knot wherein they are more nearly tied then the rest of the universal is: and it is either of one nation, or of a narrower compass. Q. What is a Church of one nation? A. It is that which is gathered under one politic or civil government. Q. What is that of a more narrow compass? A. It is such a particular Church or Parish, that dwelling in one place, may be conveniently at one time taught, by the mouth of one Minister. Q. What is common to all the members of this Church? A. That every one be wife unto sobriety, behaving Rom. 12. 3. himself according to the measure of grace that is bestowed upon him. Q. What persons make default against this rule? A. Two sorts especially: the one, such as overween and think better of themselves then is fitting, taking a greater state upon them than they are worthy of: The other, of such as abasing themselves too much, do think themselves unfit to such duties as they are called unto. Q. How is the truth of this doctrine cleared? A. The Apostle declareth it by comparing the Rom. 12. 3-8. Church, which is the mystical body of Christ, unto the natural body of a man. Q. How many ways doth this comparison hold? A. Sundry ways: First, as in the perfect body of a natural man, there is full furniture of all members needful to the discharge of their several duties; which are known both how many they are, and what they are: so it is in the Church of God. Q. What gather you of this? A. First, that as a superfluous member in a man's body, as two thumbs, or a finger more than ordinary in one hand, is a blemish and deformity in the body: even so superfluous members must needs be accounted a blemish and deformity in the Church of Christ. Q. What further? A. As the want of any natural member breeds grief in the body: so the want of any the appointed members in the Church, must needs be faulty and grievous. Q. Proceed to the other points of the comparison? A. As in the body to have a member misplaced, as to have an eye where the nose should be, or a foot for the hand, causeth both horror and grief: so the like disorder in the Church of Christ must needs be grievous and horrible. Q. Wherein doth this comparison further hold? A. That as in the body of a man, every member hath his own several function to discharge, and no member can well and fitly discharge the duty of another: So it must be in the Church of God. And as all the several members of the body are knit and united to their head: so are all the members of the Church unto their head Christ. Further, as in the natural body every several member, is (as it were) the member of every other in serving to their good; as the eye doth see, the hand doth take, the mouth doth speak for the good of any other member. So it is in the Church of God. Q. What are the parts of a particular Church? A. Such as have pre-eminence, and such as are inferior unto them. Q. Who are those that have pre-eminence? A. Those whom Christ hath appointed for the continuance of the Churches (which were builded by the extraordinary officers) to the world's end. Q. What things are common to all these ordinary officers? A. First, that they be unblamable of life, which being required of all Christians, is in greater measure required of them, as being the lights of the Church. Secondly, examination, whether they have gifts, for the discharge of that special office they are called unto. Thirdly, a calling, consisting partly in the election of the Church, directed by the governors thereof; and partly in ordination by the said governors, which by prayer and laying on of hands, are to consecrate and separate them to that function, with assurance of the assistance of God, in doing their duty faithfully. Q. What four? A. That every one of these ordinary officers are tied Act. 20. 28. & 14. 23. Tit. 1. 5. to one flock. Q. So much of the general properties of the ordinary officers: what are the kinds of them? A. They are either such as deal in the ministry of the word, viz. Pastors and teachers, or assistants unto them. Q. What is the ministry of the word? A. A holy and spiritual calling, wherein men are Rom. 12. 6. 1. Cor. 14. 3. set apart to the interpretation of the Scriptures of God, for the edification of the Church, which is called also by the Apostle, Prophecy: unto which also belongeth the administration of the Sacraments. Q. How prove you, that by prophecy is meant there the office of interpreting the word, rather than of foretelling things to come? A. First, because prophecy is set down there, as a perpetual office in the Church, whereof Solomon saith, When prophecy faileth, the people perish. Secondly, the prophet Prou. 29. 18. is charged to continue in prophesying, whereas no Prophet continued always in foretelling. Thirdly, For that this prophecy consisteth in teaching and exhorting. Q. Why is it added, that he must do it to the edification of the Church? A. To teach, that a Minister in his sermons should 1. Cor. 1. 4. 5. not use profound speculations of Philosophy, strange languages, and such like ostentation of learning; but that he should so labour to speak, that as well he that cleaveth wood, as he that sitteth on the throne, even the simplest should understand, and learn what is the good will of God. Q. Is it sufficient, that the Minister of the word be able to teach? A. No; there is further required of them, that they 1. Tim. 3. 6. be no new and green plants in the Church of God, but such as by a long abode in the Church, may be as timber well seasoned; and therefore fit to bear the stress and weight of the ministery in the Church of God. Q. What further? A. That (as in other respects) so in regard of the weight of their charge, they are to be severed (as much as may be) from all other offices and charges in the Commonwealth. And certainly if a man were never so well graced of God, yet the ministry of the word d 2. Cor. 2. 16. alone (if faithfully discharged) would be employment enough for him, which requireth the whole strength of a man: and if the e Act. 6. 2. 4. Apostles would not attend upon the Deaconship being so near to the ministry, much less is it fitting for any other to entangle themselves with other offices. Q. What other things are general to them? A. That as they are God's mouth in preaching the word to the people; so they are the people's mouth to God in prayer. Q. What is the Teacher's duty? A. To interpret the Schriptures, teaching the people Ephes. 4. 14. Tit. 1. 9 11. Neh. 4. 17. committed unto him, for the establishing of their minds in the truth of the doctrine of God: confuting the contrary errors; like to them that re-edified the walls of jerusalem, who wrought with one hand, and held their swords in the other. Q. What is the Pastor's duty? 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 use and necessity of his flock, and so to bring them to the obedience of God. Q. How is doctrine applied to the present use and necessity of the flock? A. a Luk. 12. 42. 1. Cor. 12. 8. & 14. 3. By applying it according to their several estates and occasions present: and this is that wisdom which ought to be in the Pastor, to comfort the afflicted, strengthen the weak, beat down the proud, lift up the humbled, heal the broken, and b 1. Tim. 5. 1. to know that, Magistrates must be otherwise exhorted then the subjects; masters otherwise then servants; 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. help the Ministers, either in the oversight of the behaviours of the several members of the Church, and in the administration of discipline, or such b Rom. 12. 8. as attend upon the poor, collecting for them, and distributing unto them, according to their several conditions and necessities, with simplicity of mind without partial affection. CHAP. 53. Of the day of judgement in general. 2. PET. chap. 3. vers. 3. to the 12. 3. Knowing this first, that there shall come in the last days, scoffers, walking after their own lusts, 4. And saying, Where is the promise of his coming? For since the Fathers fell asleep, 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 heavens were of old, and the earth standing out of the water, and in the water: 6. Whereby the world that then was, being overflowed with water, perished. 7. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgement, and perdition of ungodly men. 8. But (beloved) be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise (as some men count slackness) but is long-suffering to usward, not willing that any should perish, but that all should come to repentance. 10. But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up. 11. Seeing then that all these things shall be dissolved, What manner of persons ought ye to be in all holy conversation and godliness, 12. Looking for, and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Q. Having spoken at large of the government of Christ in this world: what followeth? A. His government in the day of judgement. Q. What is the day of judgement? A. It is the day appointed of God for the general Act. 17. 31. judgement of all men, concerning their everlasting estate. Q. Is there not just cause given to doubt thereof, seeing God hath delayed it so long? A. No, for to take away all doubt thereof out of Revel. 10. 6. our minds, our Saviour Christ hath not only often told of it; but hath also sworn it shall be. Q. But if there be an end of the world, than it and the Gen. 8. 21. 2. Pet. 3. 4. things therein should by little and little wear away and consume; but they do not seem so to decay, for that they remain as they were from the beginning of the Creation; therefore (it may seem) the world shall have no end. A. So indeed it seemed to some in the Apostles times, and seemeth still to vain and wicked men; but we shall be free from any such wicked and erroneous conceit, if we take heed to the words of the Prophets, and the commandment of the Apostles, of the Lord our Saviour, as the Apostle Peter teacheth here. Q. How doth he confute this godless conceit out of the Scripture? A. First, by affirming that the heavens 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 always the same it was at the beginning of the creation, in as much as the earth (by water in the flood) was covered 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 coming faileth, for that he hath said, he would come shortly, when notwithstanding, more than 1600. years are past, since that promise came out. A. The shortness of the time must not be measured 2 Pet. 3. 8. by our estimation, because we are of small endurance here in this world; but it must be measured by the judgement of God, with whom a thousand years are but as one day. Q. Howbeit, it seemeth that he should hasten that day more than he doth, for the advantage of those that be his, considering that they are evil handled here in the world. A. There are two causes of this delay: one, that all that is prophesied, especially in the book of Revelation may be fulfilled: the other, that none of the elect should perish: so that it is for the advantage of those who are his, that their Lord maketh no more haste; which ought to make us patiently to wait for his coming. Q. Is there yet any further reason for the confutation of that godless opinion? A. Yea, for in that our Saviour Christ hath declared, that his coming should be sudden, as the thief in Mat. 24. 42. 44. the night, that error is confuted; for it would not be so, if things should decay by little and little. CHAP. 54. Of the day of judgement in special, and of Antichrist. Touching the day of judgement in special, note the Tokens of the same Remote, that is, the Apostasy under Antichrist; where of the Head. Members. Nearer. judgement itself. 2. THES. chap. 2. vers. 3. to the 13. 3. Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition, 4. Who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God, sitteth in the Temple of God, showing himself that he is God. 5. Remember ye not, that when I was yet with you, I told you these things? 6. And now ye know what withholdeth, that he might be revealed in his time. 7. For the mystery of iniquity doth already work: only he who now letteth, will let, until he be taken out of the way. 8. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9 Even him whose coming is after the working of Satan, with all power and signs, and lying wonders. 10. And with all deceiveableness of unrighteousness, in them that perish: because they received not the love of the truth, that they might be saved. 11. And for this cause God shall send them strong delusions, that they should believe a lie: 12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 13. But we are bound to give thanks always to God for you, brethren, beloved in the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth, Q. WHat have we to consider in this judgement more specially? A. First, the tokens going before: secondly, the judgement itself. Q. What are the tokens going before it? A. They are either further off, or nearer unto it. Q. What are the tokens further off? A. A general Apostasy under the Antichrist of 1. Tim. 4. 1. Rome, as the Apostle teacheth, 2. Thessaly. 2. 3-13. Q. What was the occasion of this doctrine of the Apostle? A. It may seem some of the Thessalonians misconstrued these words in his former Epistle, viz. That we which live, and remain at the Lords coming, shall not prevent them that are dead; as if the Thessalonians, to whom Paul wrote, should live till then: which bred this error among them, that the day of judgement was at hand: and this in his second Epistle he confuteth, by putting them in mind, that first there must be a general Apostasy, or falling away from the truth of the Gospel. Q. Was it not a tolerable error, considering that thereby they might be stirred up unto greater care and watchfulness? A. No: for God will have just things done justly, and no truth can be well builded upon falsehood. Besides this, a subtle practice of Satan appeareth in it: that when they had long looked for the day, and saw no alteration of things, nor other appearance of it, they might fall into a flat unbelief, that no such thing should come to pass at all. Q. Is it meant, that the whole Church shall fall from Christ? A. No: for it is impossible that a perfect head should be without a body at any time. Q. Why is it then called general? A. Because the Gospel having been universally preached throughout the world, both whole nations did fall from it, and the most part also even of those nations that kept the profession of it; howbeit, still there remained a Church, although the estate thereof was not publicly known to the world. Q. What are the parts of this Apostasy? A. The head and members; the head of this Apostasy is Antichrist; the members his subjects and vassals: for as Christ is the head of the true Church, which is his body; so is Antichrist the head of those which shall fall away, and they his body. Q. Who is this Antichrist and his body? A. The Pope, and the Church of Rome under him, as by the Apostles description following, doth evidently appear. Q. Then this Apostasy is as large and general as Popery. But how is it likely, that the Lord should suffer so many nations as lived under Popery, and that so long, to fall away? A. Why not? and that most justly: for if the whole body of the Gentiles were rejected, when the Church was only in jury for some fourteen hundred years: and seeing even of the jews, ten tribes were rejected, and of the remainder, but a few were of the Church; with great reason hath the Lord rejected those nations and people for so many ages, seeing they rejected God's grace in falling away from the Gospel, which the Lord most graciously revealed unto them, passing by their fathers that were before them. Q. How is this Antichristian head described unto us? A. First, he is described what he is towards others: and than what he is in himself. Q. What is he towards others? A. That is declared by two special titles, of the man of sin, and son of perdition; declaring hereby, not so much his own sin, and perdition, which is exceeding great; as of those that receive his mark, whom he causeth to sin, and consequently, to fall into perdition; as jeroboam, who is often branded with the mark of causing Israel to sin: and he is so much more detestable than he, by how much both his Idolatry is more execrable, and hath drawn more Kingdoms after him, then jeroboam did Tribes. Q. In what respect is he called the man of sin? A. In that he causeth many to sin: and this the Pope doth in a high degree; justifying sin, not by oversight, but by laws advisedly made; not only commanding some sins, which we are by our corrupt nature prone unto, as spiritual fornication; but also (to the great profanation of the holy name and profession of Christ) permitting and teaching for lawful, such as even our corrupt nature (not wholly subverted through enormeous custom of sin) abhorreth, as incestuous marriages, and breaking of faith, and leagues, equivocating, and the like, which profane men (by the very light of nature) do detest. Q. In what sense is he called the child of perdition? A. Not as the unthrift mentioned in the Gospel; Luk. 15. 32. John 17. 12. neither as judas, who is passively called the son of perdition; but actively, as it is otherwhere expounded, where he is called the destroyer, because he destroyed Revel. 9 11. many: and that the Pope is such a one, some of his own secretaries make it good; confessing that many that were well disposed persons, before their entry into that See, became cursed and cruel beasts, when once they were settled in the same: as if there were some pestilent poison in that seat, infecting those who sit therein. Q. What learn you of this? A. That the calling of the Pope is unlawful: for every office or calling which the Lord doth not bless, or wherein none occupying the place, groweth in piety, is to be esteemed for an unlawful calling; for in a lawful calling, some (at the least) in all ages are found profitable to the Church, or Commonwealth. Q. What is the use of all this doctrine? A. That whosoever are partakers of the sins of Rome, are also under the same curse; and therefore such of us as have lived in Popery, should examine ourselves if we have truly repent us of it: first, by the change of our understanding; as whether we have grown in the knowledge of the truth: and secondly, by the change also of our affections; as whether we hate Popery, and love the truth unfeignedly. And so let every one judge himself, that he be not judged, and that with harder judgement, according as Rom. 2. 4. God hath been the longer patient towards us. Q. What further? A. That there can be no sound agreement betwixt Popery, and the profession of the Gospel; no more than betwixt light and darkness, falsehood and truth, God and Belial: and therefore no reconciliation can be devised betwixt them: for if the members of Antichrist shall be destroyed, we cannot in any sort communicate with them in their errors, unless we will bear them company in their destruction also. Q. Why? doth every error destroy the soul? A. No verily: for as every wound killeth not a 2. Pet. 2. man; so every error depriveth not a man of salvation: but as the vital parts being wounded or infected, bring death; so those errors that destroy the fundamental points & heads of faith, bring everlasting destruction: in which kind is Popery, which sundry ways overthroweth the principles and grounds of our holy faith; and therefore is termed an Apostasy, or departure from the faith. Q. Is it not then impossible for a Pope to be saved? A. No, it is not impossible, his sin being not necessarily against the holy Ghost, to which only repentance is denied: for some (in likelihood) have entered into, and continued in that See ignorantly; and therefore may possibly find place to repentance. But if any be saved, it is a secret hidden with God: for concerning any thing that appears by the end of any one Pope, since he was lift up into the emperors chair, and discovered to be the man of sin, there is no grounded hope given to persuade, that any one of them is saved. Q. So much of the Antichrist, what he is towards others. What is he in himself? A. That is set down in two points: first, in that (contrary to right, and by mere usurpation) he seateth himself in the Temple of God, as if he were Christ's vicar, being indeed his enemy; both which the word Antichrist noteth. Secondly, in that he is here expressly named an Adversary, and one that is contrary to Christ. Q. Wherein is the Pope adversary unto Christ? A. Every way; in life, and in office. Q. How in life? A. In that Christ being most pure and holy, yea holiness itself; the Popes, many of them, are, and have been most filthy and abominable, in blaspheming, conjuring, murdering, covetousness, whoring, and that incestuously, and Sodomitically, and yet will they in their ordinary titles be called holy; yea holiness itself, which is proper only to Christ. Q. How in office? A. First, in his kingdom: Christ's kingdom is without all outward show or pomp; but the Pope's kingdom consisteth wholly in pomp and shows, as imitating his predecessors, the Emperors of Rome, in his proud, stately, and lordly offices, Princely trains, and outrageous expenses in every sort. Secondly, in his Priesthood, in raising up another sacrifice than Christ's, another priesthood than his, other mediators than him. Thirdly, in his Prophetical office, in that he teacheth clean contrary to him: Christ taught nothing but what he received of his Father: the Pope setteth out his own canons and decrees of Counsels: and in them he teacheth such doctrine, as overthroweth the main foundation of that which Christ taught. Q. What is the second effect? A. That he is exceedingly lift up against all that is called God. Q. How doth this agree to the Pope? A. More fitly then to any other person: for Christ being very God, abaseth himself unto the assuming of the nature of man: the Pope a vile man, advanceth himself to the throne of God. Christ being above secular power, paid tribute, and was taxed, and suffered himself to be crowned with a crown of thorns, and bore his own cross: But the Pope, being under all secular power, exalteth himself above all secular powers; exacteth tribute of Kings; setteth his foot on the neck of Emperors; carrieth a triple crown of gold, and is borne upon men's shoulders. Q. But he calleth himself the servant of servants. A. Though he do, yet by the confession of his own Canonists (he doth it) but dissemblingly, and in hypocrisy, which is double iniquity: for they say, that he doth in humility only say so, not that he is indeed, so as he saith. Q. What are the effects of this his pride? A. They are two: first, he sitteth in the Church as God; for he bindeth the consciences of men by his decrees, which no Prince's laws can do: for though men observe not such laws, yet if they break them not of contempt, they are discharged, if they bear the penalty prescribed in them. Q. By this it seemeth, that the Church of Rome is yet the Church of God, although corrupt, seeing it is said, that he sitteth in the temple of God? A. No verily: but it is so said, first, because it beareth the name of the Church; for the Scripture giveth the name to a thing according to that it hath been: as when Christ saith, the abomination of desolation shall stand in the holy place; he meaneth not, that the temple was then holy, which at that time (being no figure nor shadow of Christ, and his Church) was profaned, but that it had been holy: so we confess there hath been a true Church in Rome, which is now no Church of Christ, but the Synagogue of Satan. Secondly, he is said to sit in the Temple of God, because he exerciseth his tyrannical rule in the Christian world, and is most busy in those places where Christ hath his Church, and the Gospel is professed, labouring in all places, either by himself or his wicked Instruments, to overthrow or corrupt, poison or hinder the free course of the Gospel: so that in this regard he may be said to sit in the Temple of God, that is, to reign and tyrannize in the Church of God; and yet the city (where he is) be Sodom, and the Church, whereof he is head, the synagogue of Satan. Q. What is the other effect of his pride? A. He boasteth that he is God, as the Pope's flatterers in the Canon law call him, Our Lord God the Pope. Neither doth his pride stay there, but also he challengeth to himself things proper to God; as the title of holiness; also power to forgive sins, and to carry infinite souls to hell, without check or controlment; and to make of nothing, something; yea, to make the Scripture to be no Scripture, and no Scripture to be Scripture at his pleasure; yea, to make of a creature the Creator. Q. It may seem to be an impossible thing, that men should be carried away from the faith of the Gospel, by one so monstrous and directly opposite to Christ. A. It might seem so indeed, if at once and at a sudden, he had showed himself in such foul colours; and therefore by certain degrees of iniquity, he raised himself to this height of wickedness, and did not at the first show himself in such a monstrous shape and likeness. Q. How doth that appear? A. By the Apostle, who in this place showeth of two courses the devil held to bring this to pass; one secret and covert, before this man of sin was revealed; the other, when he was revealed, and set up in his seat. Q. What were the ways of Antichrists coming before he was revealed? A. Those several errors which were spread, partly in the Apostles time, and partly after their time, thereby to make a way for his coming. And in this respect, this mystery of iniquity was begun to be wrought (as it were) under the ground, and secretly in the Apostles time. Q. How was this mystery of iniquity wrought in the Apostles time? A. By many ambitious spirits (as it were) petty 3. joh. 1. 9 Act. 5. 1. Gal. 1. 6. 7. & 2. 16. Col. 2. 18. 21. 1. Tim. 4. 3. Antichrists, which were desirous to be lords over the Church; and wicked heretics, which then sowed many errors and heresies, as justification by works, worshipping of Angels, and which put religion in meats, and condemned marriage, etc. which were beginnings and grounds of Popery and Antichristianisme. Q. What gather you of this? A. That those, whom God hath freed from the bondage of Popery, should strive to free themselves from all the remnants thereof; lest if they cleave still to any of them, God in judgement bring the whole upon them again. Q. How shall Antichrists kingdom be continued and advanced after that he is revealed? A. By the power of Satan, in lying miracles, and false wonders. Q. What difference is there betwixt Christ's miracles, and theirs? A. Very great every way: for Christ's miracles were true, whereas these are false and lying, and by legerdemain. Christ's miracles were from God; but theirs, where there is any thing strange, and above the common reach of men, from the devil. Christ's miracles were for the most part profitable to the health of man, but theirs altogether unprofitable, and for a vain show. Christ's miracles were to confirm the truth, but theirs to confirm falsehood. Q. What gather you of this? That seeing the Pope's Kingdom glorieth so much in wonders, it is most like that he is Antichrist; seeing Mat. 24. 24. Deut. 13. 12. the false Christ's, and the false Prophets shall do great wonders, to deceive (if it were possible) the very elect, and that some of the false prophet's prophecies shall come to pass; we should not therefore believe the Deut. 13. 3. doctrine of Popery, for their wonders sakes, seeing the Lord thereby trieth our faith, who hath given to Satan great knowledge and power to work strange things, to bring those to damnation, who are appointed unto it. Moreover, whatsoever miracles are not profitable to some good, neither tend to confirm a truth, are false and lying; so that as the Lord left an evident difference between his miracles, and the enchantments Exod. 7. 12. of the Egyptians; so hath he left an evident difference between the miracles of Christ and his Apostles, and those of the Romish Synagogue. Q. Are not miracles as necessary now, as they were in the time of the Apostles? A. No verily: for the doctrine of the Gospel being then new unto the world, had need to have been confirmed with miracles from heaven; but it being once confirmed, there is no more need of miracles; and therefore we keeping the same doctrine of Christ and his Apostles, must content ourselves with the confirmation which hath already been given. Q. What ariseth out of this? A. That the doctrine of Popery is a new doctrine, having need to be confirmed with new miracles; and so it is not the doctrine of Christ, neither is established by his miracles. Q. What force shall the miracles of Antichrist have? A. marvelous great, to bring many men to damnation; God in just revenge of the contempt of the truth, sending a strong delusion upon them. Q. Hitherto we have heard Antichrist described by his effects and properties. Now tell me where is the place, where he shall have his seat of special residence? A. That is the City of Rome. Q. How doth that appear? A. First, because he that letted at the time when Paul wrote, was the Emperor of Rome, who did then sit there, and must be disseated (as the learnedest Papists themselves grant) ere the Pope could enter upon it. Secondly, john calleth that City where he must sit, Revel. 17. 18. the Lady of the world; which at that time agreed only to Rome, being the mother City of the World. Thirdly, it was that City that was seated upon seven hills; which by all ancient records belongeth properly Revel. 17 9 and only to Rome. As for the occasion of the Pope's placing there, it came by the means of translating of the seat of the Empire from Rome to Constantinople; from whence ensued also the parting of the Empire into two parts; by which division it being weakened, and after also sundered in affection, as well as in place, was the easier to be entered upon, and obtained by the Pope. Q. What do you further gather of that the Apostle saith, that he that letteth shall let? A. That the Antichrist is not one particular man, as the Papists do fancy: for then by the like phrase he that letteth must be one particular man; where it cannot be that one man should live so many hundred years; as from Paul's time, to the time of the translation of the Empire from Rome; much less until within two years and a half of the latter day, as they imagine the time of Antichrist. And therefore as by him that letteth, is understood a succession of Emperors, not one man alone; so by Antichrist the man of sin is understood, a succession of men, and not one only man. So in Daniel 7. 3. 17. the four beasts, and the four Kings do not signify four particular men, but four governments; in every one whereof there were sundry men that ruled. So that the argument of the Papists, who upon the words the man of sin, would prove, that the Antichrist the Apostle speaketh of, is one singular man, is but vain, and hath no consequence in it. Q. But how can Antichrist be already come, seeing the Empire yet standeth? A. The name of the Empire only remaineth, the thing is gone: for he hath neither the chief City, nor the tribute, nor the commandment of the people; and therefore he can be no let to the Antichrists coming, especially the Pope having gotten such an upper hand upon him, as to cause him to wait at his gate barefoot, and to hold his stirrup. Q. What shall be the end of this Antichrist? A. God shall confound him with the breath of his mouth; that is, with the preaching of the word: which serveth for an other argument to prove the Pope to be Antichrist: for whereas he had subdued Kingdoms and Empires under his feet, he hath been of late mightily suppressed by the word preached, and not by outward force, as other potentates use to be. Q. What learn you of this? A. The marvelous power of God's word to suppress 2. Cor. 10. 4. 5. whatsoever riseth against it: for if the mightiest cannot stand before it, much less the smallest: and therefore it is expressed by a mighty wind, which carrieth all before it; and by fire, which consumeth all, Act. 2. 2. 3. and pierceth all. And it declareth a marvelous easy victory against the enemies, when it is said, that with the breath of his mouth he shall consume his enemies. Q. What else shall be the overthrow of Antichrist? A. The glorious appearance of the Son of God in the latter day. Q. What gather you of this? A. That before the last day he shall not be utterly consumed; whereof notwithstanding it followeth not that the head shall remain till then: for the Beast, and the false Prophet shall be taken, and cast into the fire before the latter day: but some shall retain a liking of him, and his errors and superstitions, even till the last day. Q. Hitherto of the head of this general apostasy. What are the members of it? A. They are first described by their end, even a number of people that shall perish; which accordeth with that name and property of the head, the destroyer, or son of perdition, being truly verified in them, in regard of the fearful end he shall bring them to. Q. What is the use of this? A. That as no poison can take away the life of an elect: so, small occasions carry away such as are appointed to destruction. Q. How otherwise are these members of Antichrist described? A. By this, that they never loved the truth, although they understood it, and professed it. Q. How should a man love the truth? A. For the truth's sake; not for vain glory, fleshly delight or commodity. Q. How appeareth it, that men love the word of God? A. When they walk accordingly, and keep faith in a good conscience; which some losing by their wicked life, lost also their faith; that is, their religion. 1. Tim. 1. 19 Q. How is it to be understood, that God giveth men up to strong delusions? A. Because God is a just judge, which by them either punisheth or correcteth former sins, and especially the contempt of the Gospel; in which regard, even amongst us now, some are cast into the sink of Popery; some into the family of love; some become Arians; some Anabaptists: all which are (as it were) divers goals and dungeons: whereinto he throweth those that are cold and careless professors of the Gospel. Q. What learn you by this? A. That they which imagine God favourable unto them notwithstanding their sins, because their life, or goods, or honours are spared, are foully deceived: for when the Lord ceaseth to reprove any, or to Rom. 1. 24. 26. strive with them; then doth he give them up into vanity of their own minds, to do their own wicked wills, which is the greater judgement, and very usual with God to do. Q. What is our duty in such cases? A. To pray unto the Lord to keep us from all error: but if for our trial, or further hardening of others, it please him to send errors amongst us, that it would please him to preserve us in that danger, that we taste not of that bait, whereby Satan seeketh to catch us. Q. What other cause is there of sending these errors? A. That those may be damned, which believe not the truth: for as God hath appointed them to damnation; so betwixt his counsel in rejecting them, and the final effect of it, there must be sin to bring that effect justly upon them. Q. What reason is annexed of their just damnation? A. Because they rest in unrighteousness, having their ears itching after error, which they drink in, as the earth drinketh up rain, or the fishes water. So that albeit they be powerfully sent of God in his just judgement; yet are they also greedily desired and affected of them. CHAP. 55. Of the nearer signs before the day of judgement. They are such as shall come Either within an age: Or be nearly joined to the same. MATTH chap. 24. vers. 23. to the 29. 23. Then if any man shall say unto you, Lo, here is Christ, or there: believe it not. 24. For there shall arise false Christ's, and false Prophets, and shall show great signs and wonders: insomuch that (if it were possible) they shall deceive the very elect. 25. Behold, I have told you before. 26. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth: Behold, he is in the secret chambers, believe it not. 27. For as the lightning cometh out of the East, and shineth even unto the West: so shall also the coming of the Son of man be. 28. For wheresoever the carcase is, there will the Eagles be gathered together. 29. Immediately after the tribulation of those days, shall the Sun be darkened, and the Moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. Q. HItherto we have heard of the tokens, that go long before the coming of Christ. What are the nearer tokens of the latter day? A. They are either such as shall come within an age of the second coming of Christ; or such as shall be nearer to it (as it were) joined with it. Q. What is the first? A. That there shall arise false Christ's, and false Prophets, and shall show great signs and wonders. Q. What have we here to consider? A. Two things especially: first the error; secondly, the remedy against it. Q. What is the error? A. That it shall be said, here is Christ, or there: for there shall be false Christ's, which shall pretend the very person of Christ, otherwise than Antichrist, who termeth himself the vicar of Christ. These also shall have their ministers; namely, false Prophets, which shall get credit unto the false Christ. Q. What learn you by this? A. That the Church of God shall be put under trial: first, of their knowledge and understanding, whether they can discern between error, and truth: secondly, of their love and fidelity; whether after they know the truth, they will stick by it, or no. Q. What do you note of this kind of error? A. The danger of it, in that it maketh show of the corporal presence of Christ, whereunto we are naturally greatly given; as appeareth, not only by the Papists, but by the holy Apostles themselves, which were too much addicted to the corporal presence of Christ: secondly, also by reason of the great means they shall have to prevail, through the wonderful miracles they shall do; especially considering that the true Ministers of God shall not have (for any warrant we have out of the word) any such power, as hath already been showed. Q. What further do you learn of this? A. The extreme impudency of the devil in those days, which hath never been heard of before, that shall so possess the spirit of a sinful mortal man, that he shall take upon him to be the son of the most High: for notwithstanding there were many, that took upon them to be the Messiah; before and after the first coming of our Saviour Christ; yet they imagining the Messiah to be a bare man, were never so impudently arrogant, as to challenge to themselves to be the very natural son of God. Q. What note you of this, that if it were possible, the very elect should be deceived? A. First, the certainty of their happy estate, from whence they cannot fall. Secondly, that the same hath a foundation, not in any thing that is in men, but in the purpose and counsel of God, which cannot be deceived. Q. So much of the error. What is the remedy against it? A. First, an admonition; then, a confutation. Q. What is the admonition? A. First, not to go out, that is, so certainly to be resolved of the untruth of the thing, notwithstanding the greatness of the miracles, as not once to inquire after it: for those that have itching ears, and wanton rolling eyes, to hear and see things, are oftentimes by God's just judgement deceived, although they have a purpose to the contrary. Secondly, although by reason of some particular calling, they be constrained to be present at the place where such are, or otherwise be brought forcibly unto them; yet not to believe them when they see or hear those things. Q. What is the confutation? A. That it cannot be Christ, that they should go out into the wilderness to see: first, because he shall come with great brightness, as the lightning cometh from the East, and shineth unto the west; neither shall one need to go unto the wilderness to see him: because his light shall be seen in all places of the world alike. Secondly, he will not come on the earth, but will show himself in the air only. Thirdly, he shall come suddenly, as in a moment; whereas before he had space to go from place to place. Fourthly, neither shall it avail then to go out after and seek him; because as speedily as the Eagles are gathered to the dead carcase; so the children of God, being compared unto Eagles, shall suddenly be gathered to our Saviour Christ; who is compared to a dead body, in respect of his death. Q. So much of the tokens which come within an age of the latter day. What are the nearest tokens, or rather such as are joined with the second coming of Christ? A. The nearest are, that the Sun shall be darkened, and the Moon shall not give her light; the Stars shall fall from heaven, the Sea shall roar terribly, the earth shall tremble; and in a word, all the powers of heaven and earth shall be shaken. Q. At what time shall these signs come to pass? A. Immediately after the false Christ's and Prophets, which (as hath been spoken) shall raise up a marvelous error, and by means thereof great vexation; and therefore it is said, after the tribulation of those days, shall the immediate signs of the coming of Christ be accomplished. Q. What is the cause of these signs appearing, and of the coming of Christ immediately upon them? A. The faithful prayers of the Saints of God, which cry unto him to make an end of these dangerous wicked days. Q. Is not the day and hour of the coming of Christ revealed unto man? A. No verily; man may gather by the signs going before, that it is not far off; but the day and the hour no man knoweth, no not the Angels. Mat. 24. 36. Q. What gather you of this? A. Not that there is any want of love in God towards us, in conceiling the day of his coming, for as much as the Angels, who are said to be full of eyes in Ezech. 1. 18. Mat. 24. 36. Mark. 13. 32. regard of their singular wisdom, know it not: yea and that which is more, Christ himself, who is much wiser than Angels, is ignorant of it. Q. But how can that be, that he which governeth all things, should be ignorant of that day? A. As he is God he knoweth it; but not as he is the son of man, especially unglorified; that is to say, before his ascension into heaven. Q. What is meant by this, that one generation shall not pass till all be fulfilled? Mat. 24. 34. A. That as it was said before, that one generation should not pass, until the destruction of jerusalem were accomplished, which indeed was effected about forty years after. So it is likely that after all the signs aforesaid, before one age shall pass, the day of judgement aforesaid shall come. Q. Wherefore is this vehement asseneration used, That heaven and earth shall pass away, but my words shall not pass away? Mat. 24. 35. A. Against those mockers, which shall come in the latter times, and shall charge the ministry of the Gospel with untruth, because they see no alteration in the course of nature. Q. What is the reason of this concealment? A. First, that the Lord thereby might try the humility of men, whether they would be so impudently bold, as to go about to break open the secret closet of God. Secondly, that by this concealment, we might be made more watchful; for as the harlot is said to be the bolder to commit wickedness, because the day of her husband's return was set and appointed by him: so it would far with us. Prou. 7. 20. Q. What shall be the general state and disposition of them, which are living at the coming of Christ? A. Generally the world shall be drowned in security, as was the old world in the days of Noah, immediately before the flood; and as was Sodom immediately before the fire and brimstone came down from Luk. 17. 26. 31. heaven: for as in the days of Noah, notwithstanding he forewarned them by his preaching, and by his building of the Ark, they were eating and drinking; marrying, and giving in marriage, until the flood came and took them away: and as in the days of Lot, they drank, they bought, they sold, they planted, they builded, till fire fell down from heaven and destroyed them all: so likewise it shall come to pass in the latter days. Q. What gather you of this? A. That thereby the Lord will take a trial of the consciences of his children, whether they will be carried away with the enticements of these pleasures, as before he took trial of their knowledge by the false Christ's, and false Prophets; and withal by this course he disposeth of the means, whereby the wicked may deservedly perish, in that those whom one mischief doth not entangle, another may reach. Q. Why? shall these things spoken of, be imputed as if they were sins, seeing they are both lawful and necessary? A. True it is, that eating and drinking, and giving to marriage, buying, and selling; planting, and building, are in their own nature lawful and necessary; but our Saviour Christ meaneth the abuse of these things; and thereby declareth, that a great condemnation may be due unto those things, which before men are not condemned. Q. How doth it appear that he meaneth the abuse of these things? A. First, by the Hebrew phrase of eating and drinking, which being uttered in the present time, noteth a continuance of eating and drinking. Secondly, from the Evangelist Luke's manner of utterance of them, without any copulative conjoining of them, on this manner: They ate, they drank, they bought, they sold, they planted, they builded; that is to say, they were excessively, and above measure, given overunto these things. Like bruit beasts, from whom (some think) this metaphor is borrowed, that eat all the day, and some part of the night. As in the matter of buying & selling, when Mat. 22. 5. Luk. 14. 18. 19 men do employ themselves so much therein, that they cannot attend to the service of God. So in building, when men build excessively; that is, further than their 1. Cor. 7. ability, calling, or manner of the country wherein they live will afford. And in the matter of marrying, and giving to marriage, when the children of God shall take a Gen ... unto them profane women, such as their eyes like best. Or when men do join themselves in Matrimony for living, or parentage only, without respect of religion. Or when men live unchastely even in wedlock, whereas b 1. Cor. 7. 29. they that have wines, are commanded by the Apostle, to be as if they had none; that is, to use this benefit of marriage soberly, c 1. Tim. 4. 3. 4. and that with prayer. Q. What other sin will be then? A. Security, carelessness, and sensuality, living as mere natural men; yea as very bruit beasts and Atheists in the world, Q. How so? A. In that it is said, that as it was in the days of Noah, notwithstanding they were forewarned of the flood, both by the preaching of Noah, and the building of the Ark; yet as men being cast into a deep sleep; they cried peace, peace, unto themselves, until the flood swallowed them up: so it shall be in the latter days, that men shall be overtaken suddenly, (as a woman with child) with the judgement of God, when they think all to be well with them. Q. What learn you of this? A. That we should not defer the time of our repentance, until we see the nearest signs of the latter day; as the darkening of the lights of heaven, and the roaring of the seas; for as much as they will minister greater matter of fear unto us, then of conversion. Q. What general use are the children of God to make of all these signs? A. They are to be watchful, and to prepare themselves, because they know not what hour he will come; which our Saviour urgeth by a similitude of an householder, which if he knew what hour the thief would come, he would surely watch: them much more should we watch, because in an hour that we think not, will the Son of man come. Q. What preparation is required? A. That which our Saviour teacheth in two parables. Q. What is the first? A. The parable of the ten Virgins. Matth. 25. 1-14. Q. What is the scope and drift of it? A. Effectually to stir us up to prepare ourselves for the coming of Christ. Q. What difference is there betwixt this parable, and others tending this way? A. Very little, or none at all: for as the other do solicit us to watch both for the day and hour of Christ's coming, that we be not surprised at unawares; so this parable doth teach how dangerous it is, and how desperate our estate shall be, if we be careless thereof; and withal presseth that same point especially of watching, even for the hour or moment when our Saviour Christ cometh. Q. Why doth our Saviour Christ use so many parables, for declaration of his second coming? A. Because the dullness of our capacities, and the corruption of our affections is such, that we are hardly lifted up from earth to heavenly meditations; and being raised up, we are ready of our natural weakness, eftsoons to fall: in which regard, the multiplying of parables, are as helps to lift and uphold our affections to the meditation of the former doctrines concerning his second coming; besides the weight and importance of the matter is set forth by the number of parables. Q. From whence is this parable of the ten Virgins taken? A. It is borrowed from the manner of the country where our Saviour taught; where a maid given judg. 14. 11. Mat. 9 15. to marriage had her maidens, and the bridegroom his young men, which gave attendance on them; fetching the bride from her friends to his house; which was done it the night. Q. What is the meaning of this parable? A. By the bridegroom, is signified our Saviour Christ himself, whose spouse is the Church; and by the ten Virgins, are meant the professors of the Gospel, professing their attendance upon Christ their redeemer. Q. What did the Virgins, to declare their diligence in waiting for his coming? A. They took with them their lamps, whereby they made profession of their attendance and expectancy of his coming. Q. Wherein standeth the wisdom of the wise Virgins? A. In that before their slumber, (that is, before the day of their death, or before their change at the latter day) they labour to provide themselves of such graces, as shall not forsake them when they come to judgement. Q. Wherein standeth the folly of the foolish Virgins? A. Not that they had not the light of any of God's graces in them at all; but that all the light they had, was of that kind that dieth with them, not being the graces of true faith, sanctification, and repentance: so that when they were to be changed, or raised in the latter day, they have no saving grace at all found in them, whereby they might with boldness appear before the judge of all the world. Q. What other parable is there, whereby Christ teacheth us to prepare for his coming? A. The parable of the Talents, Matth. 25. 14-31. Q. What is the sum of this parable? A. The same in effect with the other of the ten Virgins; for as there was in the other a bridegroom, and a bride; virgins wise, and foolish; the wise received, the other rejected: so here there is a master, and his servants; of whom, some be faithful, and some unfaithful; the faithful plentifully rewarded, the unfaithful justly punished: yet this doth more effectually prepare us to his coming, than the former. Q. How so? A. Because it hath more arguments than the former: First, in that they had received their master's goods, whereof they were to give an account: secondly, in that their just reward is more lively declared. Q. What is the parable? A. A certain householder about to go into a strange country, gave to each of his servants a portion of his goods, answerable to their estate and ability, to occupy until his return; and as they gained by employing the same; so they received their reward. Q. What is the meaning of the parable? A. Christ is the householder; the heavens are the Luk. 19 11. 12. strange country in regard of us; whither when Christ ascended, he distributed his gifts and graces to his Ephes. 4. 8. Church, that we might use them in this life, and render a just account of them unto him at his next coming. Q. Did not Christ bestow his graces upon his Church, before his ascension? A. Yes no doubt; but the graces which he bestowed after his ascending, did far exceed the other. Q. What gather you of this? A. First, the exceeding mercy of God, in giving so liberally unto his servants: and secondly, his wisdom, in giving more to some, and less to others, and yet to the least a talon; that is to say, very much. Q. What is the use of this? A. First, if a faithful servant will be careful for the account of perishable money; much more ought we, for the Lords spiritual treasure. Q. What secondly? A. If they grudge not at the measure of others, much less should we grudge at the greater graces of God in other men: and if they rested in their master's wisdom and judgement, who might fail, much more should we rest in the judgement of our God, who cannot fail; nay rather, we are assured, that whatsoever he bestoweth upon any one, is for the good of all: for every one hath his portion in other men's gifts. Q. If God bestowed his gifts according to the quality of men, than there is desert in them? A. Not so: for although some natural men excel others in wit and judgement, whereby they are furthered to the discharge of their temporal affairs; yet Phil. 1. 6. & 2. 13. it is not so in the spiritual, seeing the beginning, proceeding, and perfection thereof is the free gift of God. Q. So much in the distribution of talents. What consider you in the occupying of them? A. That if men labour earnestly for gain in using worldly money; much more should we in the use of the spiritual; especially seeing the best adventurers may be crossed in the gain of their merchandise: but the gain of this spiritual merchandise is most assured, when it is employed according to the mind of the giver. Q. How did they occupy their talents? A. He that received five, gained five more; and he that received two; gained likewise two more. Q. What learn you of this? A. That the gain should be answerable to the receipt; and therefore that no man should measure himself by another man's foot, as if it were enough to do as others do: but as God hath measured out his graces 1. Pet. 4. 10. to us, so should we practise; neither ought he that receives but two talents, to take an occasion to do nothing, because he cannot do so much as others which have received five; but to labour faithfully, according to the gifts which God hath bestowed upon him. Q. What further ariseth out of this? A. That a Christian man ought to know the measure of his gifts (so that he be neither proud nor dejected thereby) the better to know his account. Q. Did all that received talents gain accordingly? A. No: for the third receiving but one talon, hide it in the ground until his master's return, and did not use it at all; which setteth out the naughtiness, slothfulness, and unfaithfulness of evil servants. Q. Why did he choose to set down their unfaithfulness in the least, and not in the most? A. Because otherwise men failing in the jest, would think this fearful judgement not to belong unto them. Q. Is this judgement proper only to the slothful? A. No; it agreeth as well to all those that seek their own gain, and not their Lords, how earnest soever they seem to be in the use of their gifts, eating the bread of carefulness, and drinking the water of affliction. Q. Hitherto of the talents, and the use of them. What consider you in the accounts? A. First, that the day of account shall come, although the time (indeed short) seem long in our opinion. Therefore we must continue without fainting, in the earnest practice of godliness: for if the certainty of the masters coming maketh the servant watchful, who notwithstanding may die before his master come home, and his master also die before the taking of accounts; much more should we continue our watch, who are undoubtedly assured of the coming of Christ, and of our appearance before him. Secondly, we must labour to be found faithful in our accounts: for though an earthly master may be deceived in his accounts; yet our master Christ cannot be deceived: and if good servants have been found faithful, though they have been sure not to be called to accounts; let us much more be faithful, being assured of 2. King. 12. 15. our accounts which we shall give. Q. What was the reward of the faithful servants? A. Twofold; one in honour, another in joy: the honour was first in word, of praising and calling them faithful servants, which is an excellent thing, especially coming from God: and secondly, in deed, by giving them a singular rule and preferment over others, according to their degree. Q. What is the reward in joy? A. In partaking their master's joy, which is unspeakable, and such as none can conceive, but they only who enjoy it. Q. So much of the reward of the faithful servants. What is the reward of the unfaithful? A. Not only the depriving them of those good things before mentioned; but also a casting of them into perpetual dishonour, and torments unspeakable. CHAP. 56. Of the judgement itself. Where note, Christ's preparation to the judgement, in His glorious appearing. The glorious effects thereof. The parts, the Sentence, For the faithful. Against the wicked. Execution thereof. MAT. chap. 24. vers. 29. to 31. and chap. 25. vers. 31. to 45. 29. Immediately after the tribulation of those days, shall the Sun be darkened, and the Moon shall not give her light, and the Stars shall fall from heaven, and the powers of the heavens shall be shaken. 30. And then shall appear the sign of the Son of man in heaven: and then shall all the Tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory. 31. And he shall send his Angels with a great sound of a trumpet, and they shall gather together his Elect from the four winds, from one end of heaven, to the other. Chap. 25. vers. 31. to the 45. 31. When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory: 32. And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats. 33. And he shall set the sheep on his right hand, but the goats on the left. 34. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. 35. For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36. Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? 38. When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40. And the King shall answer, and say unto them, Verily I say unto you, In as much as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41. Then shall he say also unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his angels. 42. For I was hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink. 43. I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44. Then shall they also answer him, saying, Lord, when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45. Then shall he answer them, saying, Verily, I say unto you, In as much as ye did it not to one of the least of these, ye did it not to me. Q. HItherto of the signs going before the day of judgement. The judgement itself followeth; what are we to consider therein? A. First, our saviours own preparation to it. Secondly, the parts thereof. Q. What consider you in the preparation? A. The glory of Christ, first, in his appearance: secondly, in other glorious effects going before the judgement. Q. Wherein shall the glory of Christ's coming appear? A. Partly in himself, and partly in the things belonging unto him at his coming. Q. What is it in himself? A. That suddenly breaking out of the heavens, his glory shall be of such singular brightness, that the Sun shall be darkened, and the moon shall lose her light: for if when our Saviour Christ was transfigured upon the Mount Thabor, being then mortal, his face did shine Mat. 17. ●. as the Sun; then much more at his second coming his Majesty shall be wonderful, seeing it is now both immortal and glorified. Q. How shall the glory of his coming appear in the things belonging unto him, at his second coming? A. First of all in his Angels. Q. How shall his glory appear in them? A. In their number, and in their excellency. Q. How in their number? A. In that they are infinite thousands; which before Mat. 5. 25. 31. having been severed in their divers services they have been employed in, shall then altogether and jointly attend upon Christ, and the service of that day. Q. How in their excellency? A. In that they also shall be of great glory; for if an Angel appearing be like unto lightning; then much more there must be great glory and brightness in the innumerable company of Angels, that shall attend upon our Saviour Christ. Q. What is further belonging to the glory of his coming? A. His glorious throne, whereupon he shall actually and really sit, shadowed out by the glorious throne of Solomon, which was of pure gold; whereof howsoever the matter be unknown unto us, yet we know it shall be suitable to the excellency of his Majesty. Q. What is the proper use hereof? A. To be armed against all shame and fear, in the Mark. 8. 38. profession of Christ and his truth, before whatsoever earthly monarchs, whose judgements are (as it were) scarecrows to the judgement of Christ; to whom that properly belongeth, which Rabshakeh foolishly bragged of his master, concerning the ability of the Esay 36. 9 least of his servants. Q. What are those glorious effects that go before? A. First, the world shall be consumed with fire, and the heavens and the earth shall be renewed. Secondly, all that are dead shall be raised again, and ranged before him. Q. How shall they be raised? A. He will send his Angels, and they shall do it by the sound of the trumpet, which shall not be of brass, or such like mertall: for the Angels have sufficient might and skill to make a sound, like unto the sound of a trumpet, without any such instrument; in which respect Exod. 19 16. 19 it is also said, how that they shall see the sign of the son of man, in the heaven; as the Captains set up their flag and banner to gather their soldiers. Q. What gather you of this? A. The unspeakable power of Christ in his Angels; john 5. 28. at whose found, not only the living shall be changed; but the dead, even from Adam to that time, shall be raised; who shall not be prevented of the other, but all appear together before Christ; it being 1. Thess. 4. 15. all one with his power, to gather the dead, as the quick. Yea, they shall be changed suddenly in a moment, and in the twinkling of an eye, at the last trump. 1. Cor. 15. 52. Q. What furtber learn you of this? A. The infinite knowledge, wisdom, and power of God, in coupling every bone to his proper joint in his own body, with the proper flesh and sinews thereof; notwithstanding the confused mass of all things that they shall be turned into; whether dust, air, or other element whatsoever: Notwithstanding also, that they are so diversly distracted in place. Q. What is the reason thereof? A. That those that have glorified God in their bodies, might be also glorified in the same: and contrariwise, 2. Cor. 5. 10. those that have dishonoured him in their bodies, might receive dishonour of God. Q. How shall the sound of the trumpet raise up the dead? A. No otherwise but by the quickening of God, through the power of his spirit; whereby it shall come to pass, that the dead shall be raised out of the dust, and of mortal shall be made immortal. Q. But cannot God do this without the sound of a trumpet? A. Yes verily, he is able to do it without any such instrument; as he is also able to save men extraordinarily, without the preaching of his word; yet he hath determined to use this means, at that day, for the raising of his Saints from bodily death; as he useth his word for an ordinary means to call them from the death, and out of the grave of sin. For the very like power of Christ is exercised in us whilst we live here, who quickeneth us by the Gospel to his obedience, that are by nature dead in sin; and so not only unable, but also unwilling and averse to any thing that is good: wherefore, God joineth power to his word, to raise from death to life, as well spiritually in the first, john 5. 28. as corporally in the second resurrection; which first resurrection, is a manifest pledge of the second, there Revel. 20. 6. being greater difficulty in the first, then in the second; for in the second resurrection, though there be no will Rom. 8. 7. to rise, yet there is no enmity or gainsaying, which in the first is great. Q. After what manner shall the resurrection be? A. First, the godly shall arise to everlasting salvation; & then the wicked to eternal damnation. 1. Thes. 4. 16. Q. In what manner shall all men than be ranged and ordered? A. That is set forth by a parable of the shepherd Mat. 25. 31. and the sheep: for as the shepherd when the evening cometh, gathereth his flock, and separateth the sheep from the goats: so in the evening of the world our Saviour Christ shall gather all nations by the ministery of the Angels, and then there shall be a full separation, the godly being set on the right hand, and the wicked on the left. Q. What learn you of this? A. The difference between the judgements of God, and the judgements of men, where both the innocent and the guilty are confusedly presented at one bar; but then there shall be two bars, through a separation of the wicked and the godly; which separation the Angels can most easily make, in discerning between them, as otherwise, so even by their cheerful or fearful countenances. Q. Shall not some ungodly men be saved for the godlie's sake, with whom they converse? A. No; for our Saviour saith, that then two shall be in the field, one received, another left; two in one bed, one taken, another rejected, etc. Luk. 17. 34. 36. Q. What learn you of this? A. That then it shall not avail a wicked man to be in the company of the godly: for as much as they shall then be separated: whereas in this world the wicked Ge●. 18. 32. & 19 21. John 4. 15. are sometimes spared for the godlie's sake. Q. What further instruction do you gather from this? A. That we should so use our societies here, that in the life to come we may have comfort in the continuance of them. Q. Is not this separation now in these days? A. Yes verily, here it beginneth, when the Gospel Luk. 12. 51. 53. & 8. 13. Revel. 21. 27. Psal. 1. 5. and afflictions sever the wicked and the godly; but then shall be a full separation, when neither Canaanite, jebusite, or Moabite shall be amongst the children of God. Q. What special effects shall there be of this glorious preparation? A. There shall be some in the wicked, and othersome in the godly. Q. What are those that shall be in the wicked? A. Mourning and lamentation, for fear and terror of the power and Majesty of Christ and his Angels coming in the clouds, which shall be a beginning of hell unto them, before they shall feel it: even Revel. 1. 7. as guilty prisoners shall be terrified at the sight of the judges, before there be any execution of judgement against them. Q. What gather you of it? A. First, that at the bare sight of these signs the wicked shall be so terrified; how much more when they having received the sentence of damnation, the same shall be executed? Again, if the godly having Luk. 1. 12. their sins forgiven them, are afraid at the appearance of one Angel; much more the wicked, who have their sins tied fast upon them, will be afraid at the sight of so many Angels. And if a spark of godliness, Mark. 6. 20. without any appearance of glory, in a godly man be terrible to the wicked; much more will the Majesty of the Son of God, altogether holy and glorious, strike an infinite fear into them; and make them desire that the rocks and mountains falling upon them, might hide them from his sight. Luk. 23. 30. Revel. 6. 16. Q. What are the effects of Christ's coming in the godly? A. They shall rejoice and be glad at this glorious coming, which they looked and prayed for; even as a faithful servant is glad, when his master cometh with much honour and good speed in all his affairs, the honour and glory of his master serving to his further advancement. Q. How doth our Saviour Christ garnish and enlarge this doctrine? A. By a parable of the figtree, which elegantly declareth the certainty and comfort of the former doctrine; Mat. 24. 32. that when the figtree bringeth forth her leaves, we know the summer is near: so when we see the signs aforesaid come to pass, the day of the Lord is even at the doors, and the summer of the Church of God is at hand. Q. What learn you of this? A. That as the summer is the most pleasant season, and most of all others to be desired: so we should long after the coming of Christ, when we shall enjoy a perpetual summer, without all manner of winter, storms, or troubles. CHAP. 56. Of the sentence of the judge. The parts of the judgement are the Sentence of the judge For the faithful. Against the wicked. The execution thereof. Chap. MATTH. chap. 25. vers. 34. to the end. 34. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. 35. For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36. Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? 38. When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40. And the King shall answer, and say unto them, Verily I say unto you, In as much as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41. Then shall he say also unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his angels. 42. For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink. 43. I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44. Then shall they also answer him, saying, Lord, when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45. Then shall he answer them, saying, Verily, I say unto you, In as much as ye did it not to one of the least of these, ye did it not to me. 46. And these shall go away into everlasting punishment: but the righteous into life eternal. Q. So much of Christ's preparation to the judgement: what are the parts thereof? A. Two: first, the sentence of the judge; which is twofold; one for the faithful, another against the wicked: and secondly, the execution of the sentence. Q. What is the former sentence, which is for the faithful? A. It is this; Come ye blessed of my father, inherit the kingdom prepared for you before the foundation of the world, etc. Q. Why doth the judgement begin at the godly? A. Because our Saviour will have them to fit with him to judge the wicked; therefore he fitteth them thereunto, by clearing them first, 1. Cor. 6. 2. Revel. 3. 21. Q. What gather you of this order? A. A notable comfort to the godly against all trouble; that as the Lord in mercy beginneth his correction at them in this life: so in the last day he shall begin with them the judgement of joy and comfort; and that having been misjudged here, they shall then judge their judges, unless in time they repent. Q. What learn you out of this former sentence? A. First, a notable harmony betwixt Christ and his Church; that as they say unto him, Come Lord jesus, Revel. 22. 20. come quickly: so shall he say unto them; Come ye blessed of my Father, Come; declaring their exceeding desire of mutual fellowship, and society. Q. What else? A. That life everlasting is called a kingdom; and therefore every godly one shall be made partaker of a most glorious kingdom. Q. How cometh this kingdom? by grace, or desert? A. By the only grace of God in jesus Christ. Q. Declare the same more evidently? A. First, it is the blessing of God; and therefore of grace. Secondly, it is given to us as to heirs, not as the wages of a servant, which commonly deserveth more than a son. Thirdly, it was prepared for us from the beginning of the world; and therefore is of the mere love of God, and not of merit. Q. So much of the sentence. What is the reason of it? A. When Christ was an hungered, they fed him; when he was a thirst, they gave him drink; when he was naked, they clothed him; when he was sick, and in prison, they visited him. Q. Doth not this reason plainly strengthen the doctrine of merits? A. Not so, seeing (for) importeth not here the For. cause, but the effect: as we say, Summer is come, for flowers do spring; and, It is a good tree, for it bringeth forth good fruit; these are effects and not causes. Moreover, if Christ would have taught merit; then would he have chosen the greatest and chiefest works; as of his own worship in the first table: else some might justly complain that they were not rewarded, according to the measure of their good works, having yielded a greater obedience to the first table than others. Q. Why then doth Christ choose those works of the second table? A. Because they are most manifest to the world; following therein the custom of earthly judges, who insist most upon plainest proofs, either to convince the guilty, or clear the innocent: so Christ pronounceth his sentence rather according to works, then to faith, and those of the second table, rather than of the first; because works are more visible, than faith; and it is easier to play the hypocrite in the obedience of the first table, then of the second. Q. Why doth Christ here use so long a catalogue of these works? A. To teach us to exercise mercy in all those duties, and not content ourselves with any one of them. Q. How could they do these things unto Christ, whom most of them did never see? A. When they did any of them to his poor members, Mat. 25. 41. than they did it unto him. Q. What gather you of this? A. That seeing it was a great honour to lodge Angels at unawares in stead of strangers: this is a far more excellent honour whereunto Christians are called; being assured that in receiving such poor as are there spoken of, they receive Christ himself; which should stir up the bowels of mercy and compassion in us towards them; seeing not so much as a cup of cold water Mat. 10. 42. shall be unrewarded. Q. So much of the former sentence. What is the latter against the wicked? A. Depart from me ye cursed into everlasting fire, prepared for the devil and his Angels, Q. What is the equity of this speech? A. It is likewise answerable to their own deserts, Amos 6. 3. job 21. 14. who in their life thrust away from them the day of the Lord, and (as it were) bid Christ departed. Q. When do the wicked say so to Christ? A. When they refuse to know his will; when they disdain the ministery, are unmerciful to the poor, and the stranger, or the like. Q. What are the parts of this his judgement? A. First, to be deprived of God's presence, as it is a great part of glory to be continually in his presence. Secondly, to be everlastingly tormented in hell fire. Q. What is the reason of this sentence? A. It is (clean contrary to the former) for leaving those duties undone which the godly did. And although the good works of the godly were not the causes of salvation; yet these evil works are the very next cause of damnation. Q. How can that be? A. Because the best works of the godly are imperfectly good, and cannot deserve life: but the evil works of the evil, are perfectly evil; and therefore deserve death. Q. What is to be considered in their answer? A. Their exceeding blindness whiles they lived here, in that they never considered that in rejecting the poor, they rejected Christ. CHAP. 57 Of the execution of God's judgement. Herein note the Eternal death and misery of the wicked. Perfect blessedness of the godly, Common to all Freedom from all evil. Fruition of all good. Special. MATTH. chap. 25. vers. 46. And these shall go away into everlasting punishment: but the righteous into life eternal. DAN. chap. 12. vers. 2. 3. 2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. 3. And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever. Q. HItherto of the sentence of the judge; the execution of it followeth: what is the order thereof? A. Contrary to the order of the sentences, for it shall begin at the wicked. And this is agreeable to the Deut. 25. order of justice, which the Lord appointeth in the Law, that the malefactors should be executed in the eye of the judge. Q. What then are the parts of this execution? A. The eternal death and misery of the wicked, and the eternal life and perfect blessedness of the godly. Q. How shall the eternal death of the wicked be effected? A. The Angel of God shall presently take and Mat. 13. 49. 50. & 22. 13. bind them and cast them to hell. Q. What shall their estate be in hell? A. They shall for ever be separated from the blessed presence of God, they shall be shut up into utter darkness, where shall be nothing but horror and confusion, Esay 66. 44. Apoc. 22. 8. Mat. 9 22. weeping, and wailing, & gnashing of teeth, and have their portion with the devil and his angels, in a lake (burning unquenchably) of fire and brimstone. Q. What is the blessedness of the godly? A. That is set forth by the Prophet, Dan. 12. 2. 3. where is also touched the shame and confusion that shall befall the wicked. Q. What is the scope of this place? A. The scope of the Prophet is, to hold the faithful afflicted in a constant course of duty and obedience to the Lord, by consideration of the rich reward of the godly, and fearful punishment of the wicked, at the second and glorious coming of Christ. Q. It seemeth by the word many, that all shall not rise? A. There seemeth indeed to be some advantage given to the jews, who imagine that there is no resurrection of the wicked; which notwithstanding is manifestly confuted, even by this place itself, where it is said, that many shall awake to shame everlasting. Q. How then is this to be taken? A. It is taken severally by itself, as one whole which is divided into his parts: As if he should say, an infinite number shall awake; an infinite or a great number of just; and an infinite or great number of the wicked. And the like form of speech to this is used of the Apostle, Rom. 5. vers. 15. 19 he saith, that many are dead by the sin of Adam; and yet in the eighteenth verse he showeth, that by those many, he meaneth all; and so speaketh that all were condemned in Adam: likewise in the eighteenth verse it is said, that the benefit of Christ's death cometh to all; meaning the faithful, that by faith are one with Christ, as we were all naturally with Adam; yet in the 15. and 19 verses, those that he called all, he termeth many. Although if he speak of the wicked by themselves, and of the godly by themselves, it may be truly said, that neither all the wicked, nor all the godly shall awake out of the dust: because some of both sorts shall not die, but be changed only. 1. Cor. 15. 51. Q. What do you consider in this text? A. The perfect happiness of the good. Q. What doth this text teach concerning the same? A. Two things: the first, of the happiness which is common to all the good, in the second verse; and the other of the special happiness that some shall have above their fellows, in the third. Q. From whence cometh this happiness, both common and special? A. From our communication and participation Reu. 21. 3. with God in Christ, which is set forth by this, that God will dwell with us, & we with him: & by a similitude of eating and drinking with him; and eating of Reu. 3. 20. Mat. 26. 29. Revel. 2. 7. 17. Revel. 3. 5. & 2. 26. 27. the tree of life, and of the hidden Manna; glorious clothes of rule and dominion. Q. Wherein standeth the happiness common to all? A. Partly in freedom from all evil; and partly in the enjoying of the fullness of that which is good. Q. How is the first set forth? A. He shall wipe away all tears, there shall be no Revel. 21. 4. & 22. 3. 5. more death; no sickness, no sorrow, no crying, no labour, no darkness; no not so much as the danger or Revel. 21. 25. peril, or fear of any evil: the gates shall not be shut; and therefore in their minds and souls, they shall be free from all those affections that have any pain joined with them; as wrath, mercy, pity, compassion, fear, care, repentance, and such like. Q. How is the enjoying of good things laid forth? A. We may consider it, either by that which is without, or else that within us. Q. How consider you that which is without? A. The place which they shall be in, for the pleasant Psal. 15. 1. Revel. 21. 10. situation, likened to a high hill, as that which is above the stars; for the delicacy of it compared to Paradise; called for the certainty and worth thereof an inheritance and crown immortal, incorruptible, undefiled, 1. Pet. 1. 4. Revel. 22. and that which withereth not, and the glory of it is described at large. Q. How else? A. By the company we shall have, and fellowship Heb. 12. 22. 23 24. 2. Thess. 2. 1. Mark 9 5. 6. with the Saints and Angels; in which respect eternal life is set forth; partly by being with Abraham, Isaac, and jacob: and the Apostle adjureth us by the great assembly. And we see what delight the Apostles took to see Moses and Elias, so as they would feign have had them tarried with them, although through their infirmity, they were afraid of the sight of them: how much more than shall the joy be, when we shall behold their glory, without all fear and astonishment! And specially, in beholding, even with their bodily eyes, the glory of our Saviour Christ, from whom also cometh all the good of the Saints and Angels john 17. 24. 1. John 3. 2. Revel. 22. 4. we shall delight in, as also the Father, and holy Ghost, with the eyes of their souls. Q. Hitherto of the happiness and good without them. What is that which is in themselves? A. In their bodies; and then in their souls. Q. How shall they be in their bodies? A. They shall be made conformable unto the glorious body of our Saviour Christ, whose glory hath Philip. 3. 21. been told before. And therefore they are said that they shall shine as the Sun. So that Absaloms' beautiful Mat. 13. 43. 2. Sam. 14. 25. body, which had never spot or wen in it, from the top of the head, to the sole of the foot, is but a shadow of that beauty and comeliness that shall be in the bodies of the Saints. Q. How in their souls? A. Their knowledge shall be perfect; for we shall 1. Cor. 13. 10.— 12. know, as we are known. Which is set out by comparison of the less: that our knowledge then shall differ from that now, as the knowledge of a child, differeth from the knowledge of a perfect man; & as the knowledge by a glass, differeth from the knowledge by seeing the thing itself: and as knowledge of a plain speech, from that which is a riddle. And as the knowledge is perfect; so the understanding and memory. Q. How further? A. Their holiness shall be perfect, and also their love. 1. Cor. 13. 12. Q. What is the measure and quantity of this good which all the elect shall enjoy? A. It is unspeakably great; such as neither eye hath seen, ear hath heard, not hath entered into the mind Esay 64. 4. 1. Cor. 2. 9 Revel. 2. 17. of any, and which none but God knoweth, and he which doth enjoy them. Q. Hitherto of the felicity common to all. What is that which is special? A. It is described in the third verse, where he saith, Dan. 12. 3. that those that have taught many, and justified many; or (as the Apostle speaketh) saved many; that is, have 1. Tim. 4. 16. been the Lords good instruments to save many, shall shine as the firmament, and as the principal stars, & be preferred before those whom they have taught: for if the skill of interpreting a matter, do lighten and Eccles. 8. 1. cause the face to shine in this life; it will much more cause it to shine in the life to come. Q. Shall all teachers have one glory? A. No: for as here it is said that the Ministers shall 1. Cor. 3. 8. excel others: so it is elsewhere declared that one Teacher shall have greater glory than another: as he that planteth and layeth the groundwork, more than he that watereth and buildeth upon it. Q. But amongst those that are no Ministers, shall not there be difference of glory? A. Yes: as the Martyrs shall be preferred before the rest; for every one shall not be a pillar in the Revel. 3. 12. Church: and as every one hath gone beyond others in right use of the gifts bestowed upon him; so he shall Luk. 19 17. 18. receive his reward, more or less. Q. But it seemeth this doctrine should argue some want in those that have less. A. None at all: for all shall be full of glory, although one have more than another: as a vessel containing a gallon, is as full for the bigness, as that which containeth ten; and the foot may (for the proportion of a foot) be as beautiful as the hand, although it have not so much beauty in it as the hand, which would be no grace in the body. Q. But this doctrine seemeth necessarily to draw merit with it? A. Net so: for albeit they receive according to their works, yet they receive it not for their works. And as God bestowing greater graces upon one here in this life, more than upon another, is not therefore esteemed to have bestowed them in regard of merit: so in bestowing greater glory in the life to come, upon one more than another, is not to be esteemed to do it for merit; but that which he doth, is only of mere and free grace in jesus Christ, in and through whose merits he bestoweth upon his elect the degrees of blessedness aforesaid, as it hath been formerly taught unto us: Wherefore to him alone, and to his mere mercy be given all the praise and glory for ever. Amen. FINIS. THE DOCTRINE OF CHRISTIAN RELIGION, CONTRACTED into a short Catechism, by the Author himself. Question. WHat is catechizing? A. It is a Heb. 5. 12. 13. 14. & 6. 1. 2. an Instruction, especially of the ignorant, in the grounds of Religion. Q. What are the parts of a Catechism? A. They b Act. 8. 12. & 28. 23. are either of GOD, or of his kingdom. Q. What is God? A. God is an c Exod. 3. 14. john 8. 58. essence, that hath his being from himself. Q. What do you consider in God? A. First, his attributes: secondly, the persons that are in God. Q. What is an attribute of God? A. Whatsoever is attributed and given unto God d 1. Pet. 3. 12. 1. joh. 4. 16. Psal. 145. in the Scriptures, according to the divers manner of his working. Q. What is a person in God? A. It is joh. 15. 1. & 14. 16. a distinct subsistence, f john 14. 9 & 17. 21. Coloss. 2. 9 having the whole God head in i●. Q. How many persons are there? A. g Mat. 28. 19 1. John. 5. 7. Three: the Son, Holy Ghost. Q. What is the Father? A. The first person in h Psal. 2. 7. John 14. 1. Heb. 1. 3. God, that of himself eternally hath begotten his only Son. Q. What is the Son▪ A. The second Person in i As before by relation. Prou. 8. God, that is eternally begotten of the substance of his Father. Q. What is the holy Ghost? A. He is the third person in a john 14. 26. Rom. 8. 9 God, proceeding eternally from the Father and the Son. Q. These three, being every one the true and ever living God: are they any more than one God? A. b Deut. 6. 4. 1. John 5▪ 7. 1. Cor. 8. 5. 6. No. Q. Hitherto of God: what is the kingdom of God? A. A c Esay 97. Dan. 2. 44. 3. 33. Luk. 1. 33. kingdom, appointed and ruled by the counsel d Rom. 11. 34. Psal. 11. 5. 3. of his own will. Q. What are the parts of his kingdom? A. e 1. Cor. 2. 16. Ephes. 1. 11. Psal. 90. 4. Act. 4. 28. His decree, and the execution thereof. Q. What is his decree? A. It is his most perfect f Psal. 99 4. Ephes. 1. 11. will concerning every thing, which also maketh it most perfectly good. Q. What decree of God is that, which is especially to be considered. A. That of man and Angels, called Predestination. Q. What is Predestination? A. It is the decree of God g 1. Thess. 5. 9 Rom. 9 22. 23. 1. Pet. 2. 8. Mat. 25. 41. touching the everlasting estate of men and Angels. Q. What are the parts of Predestination? A. Election, and reprobation. Q. What is Election? A. It is the h Ephes. 1. 5. 6. Rom. 9 22. 23. eternal predestination of certain men and Angels to eternal life, to the praise of his glorious grace. Q. What is Reprobation? A. It is the i 1. Thess. 5. 9 eternal predestination of certain men and Angels to eternal destruction, k Of the contrary end of election. to the praise of his glorious justice. So much of the Decree. Q. What is the execution? A. It is an l Ephes. 1. 11. Act. 4. 28. action of God, effectually working all things he hath decreed. Q. What are the parts thereof? A. a Psal. 33. 9 10. 11. & 146. 67. Creation, and providence. Q. What is Creation? A. It is the execution of God's decree, of b Gen. 1. 7. & Heb. 11. 3. making all things that are made of nothing, very good. Q. What is providence? A. It is the c Eph. 1. 11. Rom. 11. 36. Psal. 139. 2. 3. Coloss. 3. 11. execution of God's decree, in the effectual disposing of all things to their proper end, whereof that providence that is of d Mat. 6. 26. 8. 10. 29. 30. 31. men and e Ezech. 11. 4. 5. 6. Angels is chief. Q. What do you consider especially in that part of providence? A. The fall of both, f Gen. 3. 1. 23. 4. and repair g Gen. 3. 15. of man. Q. Which of them fell first? A. The h Jude 6. job. 4. 18. Angels, which were also i john 8. 44. an instrumental cause of man's fall. Q. What was their fall? A. The k Jude 6. john 8. 44. 2. Pet. 2. 4. departing from their estate which God had set them in. Q. Wherein consisteth that their departure? A. In forsaking their l job 4. 18. innocency, and m 2. Pet. 2. 4. committing of sin, which caused God's n Lam. 3. 39 Esay 64. 5. 6. anger against them. Q. What is sin? A. It is the o 1. john 3. 4. transgression of Gods Law. Q. What was the first sin of man? a Gen. 2. 16. 17. 36. 7. A. The eating of the fruit that was forbidden: from whence also do come other sins; original, and actual. Q. What is due to these sins? Gild, and Punishment. b Rom. 2. 15. c Rom. 5. 12. Q. What is the guilt of sin? A. The d Rom. 3. 19 desert of sin, whereby we are subject to God's wrath. e Gen. 2. 17. John 5. 24. 28. 29. 3. 18. 19 Q. What is the punishment of sin? A. Everlasting death, begun here, and to be accomplished in the life to come. Q. What is that which God hath ordained for the repair of man? A. His a john 5. 25. 6. 68 word. Q. What is his word? A. It is a doctrine of saving b joh. 5. 25. 29. 2. Tim. 3. 11. 16. 17. men's souls, written by divine inspiration. Q. How is this word made profitable to us? A. By the c Rom. 10. 14. Luk. 1. 3. 4. The practice of all the Apostles, who never wrote but to the Churches, and such as already believe. preaching and publishing of it, to the begetting and confirming of faith. Q. Will not the knowledge of the wisdom, power, and goodness of God, in the creation and government of the heaven and earth, with the things that are in them, be a sufficient means to recover our lost estate? A. No. It d Rom. 1. 19 20. 21. serveth rather for further condemnation, without the word: as e 1. Cor. 1. 21. 2● by, and with the word it is a good help. Q. What are the parts of the word? A. The f Rom. 10. 5. 6. Gal. 3. 11. 12. Law, and gracious promise: (otherwise called the Covenant of works, and the Covenant of grace) which from the coming of Christ, is called the Gospel. Q. What doth the Law (containing the Covenant of works) enjoin us? A. All g Levit. 18. 5. such duties as were required of Adam in his innocency, and all h Deut. 27. 26. such as are required since, by reason of his fall, with reward of life everlasting to the doers of them, and curses to him that doth them not. Q. Is any man able to do them all? A. No, a Gal. 3. 22. Rom. 8. 3. not in the least b Philip. 3. 9 Titus 3. 5. Esay 64. 6. point. Q. What then availeth the Law to us? A. Very much: first, to show us our sins, and punishment thereof, thereby to drive us to Christ: and secondly, to teach us how to d Mat. 5. 17. Luk. 1. 6. Deut. 66. walk, when we are c Gal. 3. 24. Rom. 3. 20. 77. come to him. Q. What is the sum of the Law? A. e Mat. 22. 37. 38. 39 Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind: this is the first and great Commandment, and the second is like to this: Thou shalt love thy neighbour as thyself, etc. Q. What are the parts of the Law? A. f Deut. 10. 1. 2. The first and the second table. Q. What Commandments are in the first table? A. The first four, g Exod. 20. 1. 2. 3. etc. Deut. 5. 4. 6. etc. which contain our duties towards God. Q. What is common to these four? A. That every one of them hath his several reason annexed, which in the first Commandment goeth before: and in the other three, it cometh after. Q. What is the first Commandment? A. I am the Lord thy God, which brought thee out of the land of Egypt, etc. Q. What is the sum of this Commandment? A. The inward worship of God. Q. What is the second Commandment? A. Thou shalt not make to thyself any graven image, etc. Q. What is the sum of this Commandment? A. The outward worship of God, not according to the tradition of men, but according to the will of God revealed in the Scripture. Q. What is the third Commandment? A. Thou shalt not take the name of the Lord thy God in vain. Q. What is the sum of this Commandment? A. A holy use of the titles, works, and actions of God. Q. What is the fourth Commandment? A. Remember the Sabbath day to sanctify it. Q. What is the sum of this Commandment? A. To set ourselves apart to God's worship, at such times as are here commanded. So much of the first Table. Q. How many are the Commandments of the second table? A. Six, containing our duties towards our neighbour. Q. What is the sum of the Commandments of the second table? A. Whatsoever you would that men should do to you, do you to them. Q. What is general to the Commandments of the second table? A. That the works thereof are in higher or lower degree of good or evil, as they are kept or broken towards one of the household of faith, a 1. Cor. 6. 8▪ 10. 32. Gal. 6. 10. rather than towards a neighbour simply? Q. What is the first of them, being the fifth in order? A. Honour thy father and mother, etc. Q. What is the sum of it? A. All especial duties to our neighbour, in respect of his and our calling. Q. What is the sixth Commandment? A. Thou shalt not murder. Q. What is the sum of it? A. All general duties to our neighbour in respect of his person. Q. What is the seventh Commandment? A. Thou shalt not commit adultery. Q. What is the sum of it? A. All general duties to man in respect of chastity. Q. What is the eighth Commandment? A. Thou shalt not steal. Q. What is the sum of it? A. All general duties to man in respect of his goods. Q. What is the ninth Commandment? A. Thou shalt not bear false witness, etc. Q. What is the sum of it? A. All general duties to man in respect of his good name. Q. What is the tenth Commandment? A. Thou shalt not covet thy neighbour's house, etc. Q. What is the sum of it? A. That we keep our heart pure from all evil; not thoughts only, but even from all proneness of sinning against our neighbour. Q. What forbiddeth this Commandment, that was not forbidden in the former? A. The former do condemn only evil thoughts, with consent: which are here condemned, before and without consent. Hitherto of the Covenant of Works. Q. What is to be considered in the Covenant of Grace? A. First, a Act. 10. 43. 3. 24. Rom. 1. 34. Christ, and then the b 2. Cor. 5. 20. Mat. 6. 33. means of applying Christ unto us. Q. What things have we to consider in Christ? A. Two: His person c John 1. 14. 3. 33. . His office d Esay 61. 1. 2. Luk. 4. 18. . Q. What is his person? A. Christ, both God, and Man e Rom. 1. 3. 4. & 9 5. 1. Tim. 3. 16. . Q. What have we to consider in his person? A. His two natures: His Godhead, and His manhood, which subsisteth and hath it being in the Godhead. Q. Being God before all worlds, how became he man? A. He was f Mat. 1. 20. Luk. 1. 31. 32. conceived in time by the holy Ghost, and borne of the Virgin Mary. Q. Are these his natures separated? A. No verily: g 2. Cor 13. 4. 1. Pet. 3. 18. 1. Cor. 15. 27. 28. they are inseparably united in person, and yet distinguished in substance, properties, and actions. So much of the person of Christ. Q. What is the office of Christ? A. To be h Tim. 2. 5. Heb. 9 15. a Mediator betwixt God, and man. Q. What are the parts of his mediation? A. His i Psalm. 1 10. 2. 3. 4. Heb. 7. 2. 3. Act. 3. 22. Priesthood, and his Kingdom. Q. How doth he fulfil his Priesthood? A. In a Esay 61. 2. 3. 4▪ Psal. 2. 6. 7. Dan. 9 24. Ephes. 2. 14. 15. 16. opening his Father's will, and working the merit of our redemption. Q. How doth he open his Fathers will? A. In teaching us the whole will of God, both in his b Matth. 13. 8. 9 10. 27. 5. own person, when he was upon the earth; and by the c Mat. 10. 40. Luk. 10. 16. Ministers, from the d Heb. 1. 1. 1. Pet. 1. 11. 12. 1. Pet. 3. 18. 19 2. Pet. 1. 19 20. 21. Ephes. 4. 8. 11. 12. 13. Hos. 4. 6. Mat. 2. 6. 17. beginning of the world, to the end thereof. Q. How hath he wrought the merit of our redemption? A. Partly by that which he did in his estate of humiliation, partly by that he did, and doth in his glory. Q. Wherein consisteth that which was done in his estate of humiliation? A. In his conception, birth, life, poverty, hunger, thirst, weariness, and other sufferings even unto death. Q. What ariseth of this? A. His whole e Phil. 2. 5. 6. 7. 8. 1. Pet. 2. 24. obedience; consisting in his sufferings, and in his fulfilling the Law. Q. What did he suffer? A. He suffered in body & soul f Esay 5. 3. Mat. 26. 27. that which was sufficient fully to satisfy for whatsoever we should have suffered: having drunk the full cup of God's wrath, filled unto him for our sakes: whereby he hath taken away our sins. Q. How did he fulfil? A. By doing all that the g Psal. 40. 7. 8. Gal. 4. 4. 5. Rom. 8. 3. 4. Law required, whereby he purchased a righteousness for us. Q. What are his actions in glory? A. His h Act. 2. 31. 36. resurrection, his ascension, and sitting at the right hand of God his k Psal. 110. 1. 2. 5. 6. Father, whereby he fulfilled i Heb. 9 24. 25. his Priesthood, and made himself a way for his kingdom. Q. What are the effects of all these actions towards us? They are two: a Luk. 1. 69. Heb. 7. 24. 25. Redemption. b Rom. 8. 34. 1. Pet. 2. 5. Exod. 29. 33. Intercession. Q. What is Redemption? A. A c Rom. 5. 15. 16. 17. deliverance of us from sin, and the punishment thereof, and a restoring of us to a better life than ever Adam had. Q. What are the parts of Redemption? A. d 1. Cor. 1. 30. & 6. 11. 1. john. 5. 6. Reconciliation, and e Dan. 9 24. 25. 26. 27. Act. 13. 38. 39 Rom. 4. 25. Sanctification. 1. Cor. 15. 45. Q. What is Reconciliation? A. That, whereby the wrath of God is taken from us, and we restored to his favour. Q. Wherein doth it consist? In remission of sins, and imputation of righteousness. Q. What is remission of sins? A. The f Col. 2. 13. 1. john 1. 7. 9 Heb. 9 28. & 10. 2. & 2. 14. 15. abolishing and taking away of all our sins by his death. Q. What is the imputation of righteousness? A. The g Col. 1. 22. Rom. 5. 18. 19 reckoning of Christ's righteousness unto us, and the taking it for ours. Q. What is Sanctification? A. A freedom within us h Rom. 6. 12. 3. 4. 1. Cor. 1. 30. from the bondage of Satan, and restitution of us to a godly life. Q. What are the parts of it? A. Mortification and quickening i Ephes. 4. 22. 23 24. Col. 3. 8. 10. . Q. What is Mortification? A. The restraining and subduing of our natural corruption, whereby we endeavour to refrain from all evil k Rom. 6. 3. 4. Col. 3. 5. . Q. What is quickening? A. A renewing of us to newness of life, whereby we delight in doing good l Rom. 6. 4. Col. 3. 10. 12. . So much of Redemption. Q. What is Intercession? A. It is that m Rom. 8. 34. 1. Pet. 2. 5. Exod 29. 38. work, whereby Christ, sitting at the right hand of God his father, taketh away the pollution that cleaveth to our good works: which dependeth upon the merit of his passion. Hitherto of the Priesthood of Christ. Q. What is the kingdom? A. That n Luk. 1. 32. 33. Ezech. 34. 34. whereby his Priesthood is made effectual unto us; yea, without the which, all the actions of his Pristhood are to us void and fruitless. Q. What have we to consider in his kingdom? A. First, the government of his Church in this o 1. Cor. 15. 25. 26. 27. 28. Mat. 25. 24. 31. 33. 4. 5. world. Secondly, his last judgement in the world to come, from which all the means of applying and making effectual unto us Christ and all his benefits do come. Q. Wherein consisteth his government in this world? A. In p 1. Thess. 5. 19 20. Act. 10. 44. things, and in persons. Q. What are the things? A. Partly inward, and partly outward. Q. What are the inward? A. The q Gal. 3. 2. 3. 1. Tim. 1. 14. spirit of God, which is given by the outward. Q. What doth the spirit of God work in the godly? A. r Ephes. 2. 8. Faith, whereby they take hold of Christ, with all his benefits. Q. What is faith? A. A s Act. 16. 21. Gal. 2. 20. & 3. 26. John 6. 15. persuasion of the favour of God towards me in jesus Christ. Q. How do you know that you have true faith? A. By the fruits thereof; t Rom. 5. 1. 2. 3. 8. 1. 2. 3. 4. Ephes. 2. 6. Col. 2. 1. 2. 3. Reconciliation, and Sanctification, which have been already declared. So much of the Inward. Q. What are the outward things, whereby the spirit is given? A. They are either those which God giveth us, or which we having received from God, give unto him again. Q. What are the things which God giveth unto us? A. The word of grace before named, and the dependents thereon. Q. What is the sum of the word of grace? A. u Mark. 9 23. Act. 16. 31. 32. 33. Rom. 3. 28. Believe in Christ, and thou shalt be saved: by which God bestoweth the spirit of adoption. Q. What are the dependents of the word? A. The Sacraments, 1. Cor. 10. 1. 2. 3. 4. and the x Mat. 18. 15. 1. Cor. 5. censures. Q. What is a Sacrament? A. A mystical sign, and effectual instrument, whereby Christ with all his benefits is offered to all in the Church, and received also of those that are faithful. Q. How many Sacraments are there? A. Two: Baptism, 1. Cor. 10. 1. 2. 3. and 12. 13. a Rom. 4. 11. Gen. 17. 11. 12. Mat. 26. 26. & 28. 19 and the Lords Supper. Q. What is Baptism? A. b Mat. 28. 19 Act. 8. 27. A seal of our entrance into Christianity. Q. What is the Lords Supper? A. A c Mat. 26. 26. 1. Cor. 11. 23. seal of our growth and continuance in Christianity. So much of the Sacraments. Q. What are the Censures? A. They are judgements given for ratification of the Word and Sacraments abused. Q. Of how many sorts are they? A. Two: either in word, or in deed. d Mat. 18. 15. 16. 1. Cor. 5. Q. What are they in word? A. They are Christian admonitions, or rebukes of e 1. Cor. 16. 22. jam. 1. 14. 2. Tim. 4. 14. the Church for sin: and they are either f Mat. 18. 15. 16. Levit. 18. 17. private by one first, and then by two or three at the most, (whereof he that first admonisheth must be one) or g 1. Tim. 5. 20. Mat. 18. 17. public by the whole Church. Q. What are they in deed? A. The h Numb. 12. 14. Exod. 33. 6. 7. suspension from the Sacraments, or i Mat. 18. 17. 1. Tim. 1. 20. excommunication from all the benefits and society of the Church. So much of the outward things that God giveth us. Q. What are the outward, that we having received, give to God again? A. They are vows and prayers i Psal. 50. 13. 14. & 66. 13. 14. . Q. What is a vow? A. A solemn promise to God of some lawful thing that is in our power, for the confirmation of our faith, and testifying our thankfulness to God? Q. What is Prayer? A. It is a calling upon God in the name of Christ, for the more ample and full fruition of the good things we have need of Q. What is annexed to prayer? A. An holy fast, or feasting. Q. What is an holy fast? A. It is an abstinence from all earthly comforts, so far as necessity and comeliness will permit; to the 1 Levit. 23. 27. 28. 29. joel 2. 12. end that ourselves being humbled and cast down, we may more fervently call on God, either for the obtaining of some singular benefit, or to avoid some special punishment. Q. What is an holy feast? A. A n Zach. 8. 19 Hest. 9 17. 18. 20. 21. 22. 30. 31. solemn thanksgiving for some notable benefit obtained of God; specially when we have obtained it by a fast before. Q. Are we limited and bound in certain, how and wherein to pray? A. Not always: but we have a perfect pattern of prayer of all kinds, in the o Mat. 6. 9 Luk. 11. 2. Lord's prayer. Q. What be the parts of the Lords prayer? A. Two: The preface, The prayer itself. Q. What is the Preface? A. Our Father which art in heaven. Q. What are we taught in the preface? A. To come to God as to a father with boldness, and yet with reverence of his Majesty that filleth the heavens. Q. What doth the prayer contain? A. A form of request and thanksgiving. Q. What are the parts of the request? A. They are of two sorts: whereof the first three being of the first table do concern God: the other three being of things that concern the second Table, belong to ourselves, and our neighbour. Q. What is the first of those three that concern God? A. Hallowed be thy name. Q. What is the sum of this Petition? A. That in all things God may be glorified in his children. Q. What is the second? A. Thy kingdom come. Q. What is the sum of this? A. That the kingdom of our Lord jesus Christ, both by the inward working of his spirit, and also by the outward means, may be enlarged daily, until it be perfected at the coming of Christ to judgement. Q. What is the third? A. Thy will be done in earth as it is in heaven. Q. What is the sum of it? A. That obedience be given to God by us, as it is by the holy Angels. So much of these that concern God. Q. How are they divided that concern ourselves, and our neighbour? A. Into two sorts: 1. Touching things of this life. 2. Touching things of the life to come. Q. What is the Petition concerning the things of this life? A. Give us this day our daily bread. Q. What is the sum of that? A. That God would provide not only for our necessities, but also for our Christian and sober delight, according to our calling, and the blessing of God upon us; with this exception (if it be his good pleasure.) Q. What is the former of them which belong unto the life to come? A. Forgive us our trespasses, as we forgive them that trespass against us. Q. What is the sum of it? A. In it we pray for justification, which standeth in the remission of sins, and imputation of the righteousness of Christ. Q. What is the latter petition? A. And lead us not into tentation, but, etc. Q. What is the sum of it? A. In it we pray for sanctification, which standeth in mortification and quickening. Hitherto of the Petitions. Q. What is the thanksgiving? A. For thine is the kingdom, the power and glory, etc. Q. What is the sum hereof? A. That we ground our assurance of obtaining our prayers in God, from whom all things we ask do come, and to whom therefore all glory must return. Q. What doth this word (Amen) signify? A. It is a note of confidence: as though he should say, so it is as we have prayed. So much of the things. Q. What are the persons? A. The Church. Q. What is the Church? A. A company of those which are o Ephes. 1. 1. Col. 1. 2. 27. in Christ. Q. What are the parts of the Church? A. They p Phil. 1. 1. Heb. 13. 17. which have pre-eminence in the Church, and the rest of the body of it. Q. What are they that have pre-eminence in the Church? A. They are either q 1. Tim. 5. 17. Heb. 13. 17. 1. Thes. 5. 12 13. 1. Cor. 12. 28. governors, or helpers. Q. What are the rest of the body of the Church? A. The people that are governed. Q. What is their part? A. To yield obedience a Philip. 1. 1. Heb. 13. 17. to the lawful governors, according to God's word. Q. Having spoken of Christ's kingdom in this life; it followeth to speak of the same in the latter day. What is that day of judgement? A. It is b Rom. 14. 10. 2. Cor. 5. 10. as it were the great Assizes, wherein every one must appear, and be either acquitted or condemned. Q. What are we to consider in this judgement? A. Two c Mat. 24. 29. 31. things: 1. The tokens going before. 2. The manner of it. Q. What are the tokens going before? ● Mat. 24. 21. Luk. 21. 25. A. divers; but the nearest unto that are the darkening of the lights of heaven, and the roaring of the sea. Q. What shall be the manner of it? A. The e john 5. 28. 29. 1. Thess. 4. 16. Archangel shall make a mighty noise; whereby the dead shall be raised, and those which are then alive shall be changed all in a moment. Q. What shall then be done? A. The Angels shall gather and present them f Mat. 25. before Christ in the air. Q. Being so gathered, what shall then be done? A. Christ (appointed the judge of all) will first give sentence of life eternal upon the faithful. Q. Why will Christ first give sentence upon the faithful? A. That they being first acquitted, may be g Mat. 19 28. 1. Cor. 6. 2. 3. assistant to him, in judging the wicked to everlasting death. Q. What shall be the execution of the judgement? A. The h Mat. 13. 41. 42. wicked shall be cast into hell, by the Angels, who shall i Luk. 16. 22. carry the faithful into heaven, k john 17. 24. 1. Thess. 4. 17. there to remain with Christ for ever. FINIS. Faults amended. Page 9 answ. 2. lin. 6. read, bounded. p. 49. a. 2. l. 2. r. grossest sins. p. 49. a. 3. l. 5. r. going about to make us surmise. p. 50. a. 5. l. 1. blot out as. p. 53. q. 2. l. 1. r. having their eyes. p. 52. q. 4. l. 1. r. that that Adam did eat. p. 65. q. 3. l. 2. r. there was. p. 65. a. 4. l. 2. r. law written. p. 114. q. 2. l. 1. r. that in. p. 127. a. 2. l. 1. r. members. p. 135. a. 5. l. 7. especially for piety, followeth, foot to the lame. p. 136. a. 3. l. 12. for, so that it be after he have first, r. or use it, having not first. p. 197. a. 1. l. 3. r. or running. p. 201. a. 3. l. 3. r, be comprehended. p. 219. a. 1. l. 12. r. the flood, the passing. p. 219. a. 1. l. 23. r. unction are superfluous. p. 230. a. 2. l. 3. r. his. p. 231. 2. 1. l. 10. r. preferred. p. 239. a. 3. l. 4. r. whence. p. 264. a. 5. l. 1. blot out because. p 271. a. 2. for former. r. spiritual. p. 282. a. 1. l. 7. r. conceiting. p. 287. a. 5. l. 2. r. glorious working. p. 294. lin. 12. r. use.