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CHRISTIAN RELIGION: SVBSTANTIALLY, METHO
LONDON, Printed by Felix Kingston for Thomas Man, 1611.
E• 〈◊〉 hap. 3. verſ. 13.14.15. •
13Then Moſesvnto God, Behold, when I ſhall come vn 〈◊〉 to the children of Iſrael, and ſhall ſay vnto them, The God of your fathers hath ſent me vnto you: if they ſay vnto me, What is his Name? what ſhall I ſay vnto them?
14And God anſwered Moſes,I AM THAT I AM.Alſo he ſaid, Thus ſhalt thou ſay vnto the children of Iſrael,I AMhath ſent me vnto you.
15And God ſpake further vnto Moſes, Thus ſhalt thou ſay vnto the children of Iſrael, The Lord God of your fathers, the God of Abraham, the God of Izhak, and the God of Iaakob, hath ſent me vnto you: this is my Name for euer, and this is my memoriall vnto all ages.
WHat learne you out of the 13. verſe?
In the thirteenth verſe in the queſtion of Moſes two things are to be obſerued: One, that we be carefull to be inſtructed in all things concerning our calling, thereby to be able to anſwere all doubts that may be moued.
Secondly, that asking any thing concerning God, as of his name or nature, we muſt aske it of himſelfe:
Cor. 5.20. Hoſ. 12.10.
What learne you out of the 14. verſe?
He ſheweth what is his proper name, ſaying: I am, &c.
I am that I am, or (as the Hebrew ſoundeth) I will be that I will be; ſauing that the Hebrewes vſe the future time for the preſent, as that which noteth a continuance.
What is meant by theſe words?
Hereby is ſet foorth the man
Is there nothing of God to bee knowne beſides his name?
Nothing as touching his Being, falling vnder our weake and ſhallow capacitie.
What names of God in the Scripture are deriued from theſe words?
Two: the name Iehouah, and the name Iah: both which being drawne from this deſcription of God, doe ſet forth the manner of his Eſſence and Being.
Is there nothing that hath a being but God?
Eſay 40.17.
Can you from hence define what God is?
He muſt haue the Art and Logick of God himſelf, that muſt giue a perfect definition of God; but hee may in ſuch ſort be deſcribed as he may be diſcerned from all falſe gods and all creatures whatſoeuer.
What is that deſcription?
God is a ſpirit, which hath his being of himſelfe.
What meane you by that addition, of himſelfe?
It hath a ſecret oppoſition to all creatures, which haue a Being, but not of themſelues:Acts 17.28.
PSAL. 145.1, 2, 3, 4, 5, 6, 7, 8, 9. &c. to the end.
1O my God and King, I will extoll thee, and will bleſſe thy Name for euer and euer.
2I will bleſſe thee daily, and praiſe thy Name for euer and euer.
3Great is the Lord, and moſt worthie to be praiſed, and his greatneſſe is incomprehenſible.
4Generation ſhall praiſe thy workes vnto generation, and declare thy power.
5I will meditate of the beautie of thy glorious maieſtie and thy wonderfull works,
6And they ſhall ſpeake of the power of thy fearefull acts, and I will declare thy greatneſſe.
7They ſhall breake out into the mention of thy great goodneſſe, and ſhall ſing aloud of thy righteouſneſſe.
8The Lord is gracious, and mercifull, ſlow to anger, and of graat mercie.
9The Lord is good to all, & his mercies are ouer all his works.
WHat doe you meane by this word thy Name?
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
What are the properties of God?
They are eſſentiall faculties of God according to the diuers manner of his working, which are vncom
How may they be conſidered?
Either in themſelues as they are eſſentiall, or in their works or effects which are all perfect.
What are the principall prope
Ioh. 4.24.
What is ſimplenes in God?
Exod. 33.19.20.
What learne you thereby?
Comfort vnto the faithfull, for ſtrength of their weake faith: whileſt they conſider that the mercie and clemencie of God is in all perfection and with
What doe you ſay of his infinitenes?
It is either in quantitie and greatnes, or in time and eternitie.
What is his infinitenes in quantitie and greatnes?
It is an eſſentiall propertie in God whereby hee containeth all things,Pſal. 139.7. Iob 11.7. Eſay 66.1. 1. Kings 8.17. Eſay 40.12.
What learne you from hence?
That conſidering the infinite greatneſſe of God, wee ſhould be put in minde that nothing which is vile and baſe ſhould bee offered vnto God, in the worſhip of him.
What is his infinitenes in time or eternitie?
It is an eſſentiall propertie in God,Reuel. 1.8.11. Eſay 44 6. Pſal. 90.2. 1. Tim. 1.17.
What learne you hereby?
Wee are ſtren
What is the life of God?
It is an eſſentiall propertie of God whereby he liPſal. 36.9. Iohn 5.26. 1. Tim. 6.16.
What is the knowledge of God?
It is an eſſentiall propertie of God, whereby hee knoweth himſelfe, and of, and by himſelfe, all which is, and which is not.
Is not the knowledge or foreknowledge of God the cauſe why they are done?
No: but his will.
What is the will of God?
It is an eſſentiall propertie of God,Pſal. 139.11. Heb. 4.13. Ioh. 21.17. 1. Tim. 6.16.
What learne you hereby?
Firſt, that nothing commeth to paſſe by meere hap or chance, but as God in his eternall knowledge and iuſt will hath decreed before ſhould come to paſſe.
Secondly, that whatſoeuer commeth to paſſe, though we know not the cauſes thereof, and that it be contrarie to our willes, yet wee ſhould beare it pa
What is the power of God?
Iob 42.2. Luke 1.37.
What inſtructions doe you dr
Firſt, that we ſhould not deſpaire of the things that God doth promiſe, either in reſpect of our owne weakneſſe, or in reſpect of the apparent weakneſſe of the things, that God hath ſanctified for our good.
Secondly, it ſerueth both for a ſpurre to doe well, conſidering that God is able to ſaue: and a bridle to reſtraine from euill, ſeeing he hath power to deſtroy.
What is Gods goodneſſe? verſ. 7.
Marke 10.18. James 1.17.
Is nothing then good but God?
Nothing of it ſelf; howbeit by him, and from him doe come good things,Gen. 1.
What learne you hereof?
That whatſoeuer he doth is good, yea it is perfect
What is his iustice?
It is an eſſentiall propertie in God, whereby he is infinitely iuſt in himſelfe and of himſelfe.
What is the rule of this iuſtice?
His will: for becauſe he willeth it,Epheſ. 1.11. Pſal. 115.3. Matth. 20.15.
What is the graciouſnes of God? verſ. 8.
It is an eſſentiall propertie, whereby he is of him
Is he only gracious?
Only, in and of himſelf: for that whatſoeuer is gra
What learne you from this?
That we ought to loue and reuerence God aboue all. For ſeeing gracious and amiable men doe winne loue and reuerence from others, in whoſe eyes they appeare gracious and amiable: who is able more to winne this at our hands then God, who is the foun
What is his loue?
It is an eſſentiall propertie in God, whereby he lo
What learne you from hence?
That we ſhould loue him dearely, and other things for him.
Seeing his mercie followeth of his loue, what is his mercie?
It is an eſſentiall propertie in God, whereby he is meerely ready of himſelfe to helpe.
Why adde you this word [meerely?]
To put a difference betweene the mercie of God, and that mercie that is in men: for their mercie is not without ſome paſſion, compaſſion, or fellow-feeling of the miſerie of others; but the mercie of God is moſt perfect and effectual, ready to help at all needs.
What is his holineſſe? verſ. 21.
Holineſſe is an eſſentiall propertie in God, as he is full of truth, iuſtice, mercie, &c. and is a generall attri
What learne you from hence?
Firſt, that as euery one commeth neerer vnto him in holineſſe, ſo they are beſt liked and loued of him; and conſequently it ſhould breed a loue in our harts, of holineſſe and hatred of the contrary.
Secondly, that this ought to kill in vs all euill thoughts and opinions which can riſe of God in our heart, ſeeing that in him that is holineſſe it ſelfe, there can be no iniquitie.
What properties of God ariſe from all theſe before ſpoken of?
Gen. 17.1. Pſal. 50.12. & 16.2. Rom. 11.35.36.
What is perfection?
Perfection is an eſſentiall propertie in God, wher
What learne you from hence?
That hee is to ſeeke his owne glorie, and not the glorie of any, in all that hee willeth or willeth not, doth, or leaueth vndone.
What gather you thereof?
They are confuted, that thinke God is moued to
What elſe?
That all which he doth is perfect, howſoeuer hee deale with vs.
Hitherto of the perfection of God: what of his felicitie?
It is the propertie of God whereby hee hath all fulnes of delight and contentment in himſelfe.
1. IOH. 5. verſ. 7.
7For there are three, which beare record in heauen, the Father, the Word, and the holy Ghoſt: and theſe three are one.
THE vnitie of the eſſentiall properties of God and his eſſence being already ſpoken of, what remaineth to be ſpoken of touching him?
The Trinitie of the perſons, ſubſiſting in the vni
What is a perſon in Trinitie?
It is a diſtinct ſubſiſtence hauing the whole GodIoh. 11.22. & 14.16.
How is it diſtinguiſhed?
Into the Father, and of the Father.Ioh. 14.9. Colloſ. 2.3.9.
What is the Father?
He is the firſt perſon in the Trinitie,Ioh. 20.17.
How is it ſhewed that he begat him of himſelfe?
In that he is called the brightnes of his glorie,Heb. 1.4.
Hitherto of the Father: what is of the Father?
The
What is the Sonne?
The ſecond perſon in Trinitie, from all eternitie begotten of the Father by communication of his Eſſence, who is alſo called the Word.
Why is the Sonne and ſecond perſon called the Word?
Becauſe he is ſo often ſpoken of and promiſed in the Scriptures, and is in a manner the whole Subiect of the Scriptures: though other reaſons alſo might be giuen hereof.
What is the manner of his eternall generation?
Pſal. 139.14.
What is the holy Ghoſt?
He is the third perſon in Trinitie, which by com
Why is the third perſon called the holie Spirit more then the Father and the Sonne, which are ſpirits as well as he, and infinitely holy as he?
Becauſe he is ſpired and as it were breathed both from the Father and the Sonne, that is to ſay, procee
Why is he called holy rather then the Father and the Sonne?
Becauſe he ſanctifieth the children of God.
Why? doth not the Father and the Sonne ſanctifie alſo?
Yes verily: but they doe it by him, and becauſe he doth immediatly ſanctifie, therefore he hath the title of holy.
What is the manner of the proceeding of the holie Ghoſt from the Father and the Sonne?
The anſwere hereunto is as vnto the queſtion of the manner of the generation of the Sonne, namely, that it is not to bee ſearched becauſe it is not reuea
What teſtimonies are there of the ioynt proofe of the Godhead of theſe three perſons?
Out of the old Teſtament,Gen. 1.12. Eſay 6.3. & 42.1 Agge 2.5.Behold my elect vpon whom I haue put my ſpirit. Alſo where the Father with the Word and his Spirit make a couenant.
What are the teſtimonies out of the new Teſtament?
As all other doctrines, ſo this is there more cleere,Matth. 3.16.Matth. 28.19.Ioh. 14.16.
Hauing ſhewed the ioynt proofes of their Godhead, let vs alſo heare the proofes of euery one of them apart. What therefore are the proofes that the Father is God?
Of all the three the Godhead of his perſon hath been leaſt called in queſtion, and therefore few rea
What are thoſe?
Matth. 6.6.9. & 11.25.27.Matth. 5.45.Rom. 1.7.Ioh. 17.3.
What proofes are there to proue that the Son is God?
Eſay. 25.9. Zach. 2.10.11. Prou. 8.22. Ioh. 1.1. Heb. 1.10.Iehouah, that the eſſentiall proper
How proue you that the holy Ghoſt is God?
For that the name, properties, and actions of God are giuen to him,Acts 3.4. Gen. 1.2. Eſay 61.1.
How are theſe being three ſaid to be but one?
Acts 20.28. 1. Cor. 12.4.5. Deut. 6.4. Mark. 12.32. 1. Cor. 8.4.5.6.
If three perſons among men be propounded, whereof euery one is a man; can it be ſaid that theſe three are but one man?
Ioh. 14.16. & 15.26. & 10.1.
What learne you of that the Scriptures, 1. Ioh. 5. ſaith they are three? &c.
We learne, that the word Trinitie, although it be not expreſſely ſet downe in the word, yet hath it cer
What learne you of that they are ſaid to be three witneſſes?
The ſingular fruit that is in the Trinitie of perſons, in one vnitie of the Godhead: whereby great aſſu
What doe they witneſſe?
That God hath giuen eternall life vnto vs, and that this life is in that his Sonne.
PSAL. 99. verſ. 1, 2, 3, 4.
1The Lord reigneth, let the people tremble: he ſitteth betweene the Cherubims, let the earth be moued.
2The Lord is great in Zion, & he is high aboue all the people.
3They ſhall praiſe thy great and fearefull Name (for it is holie)
4And the Kings power that loueth iudgement: for thou haſt prepared equitie: thou haſt executed iudgement and iustice in Iaakob.
HAuing ſpoken of the first part of diuinitie, which is of the nature of God; it followeth that wee ſpeake of his kingdome, which is the ſecond.
VVhat learne you from theſe words, the Lord reig
That God alone hath and exerciſeth ſoueraigne and abſolute empire ouer all, and that he admitteth no fellow gouernour with him.
VVhat is the kingdome of God?
Eſay 9.7. Dan. 3.33. Eſay 40.13. Rom. 11.34.35.36. Eph. 1.11 Eſay 44.24. & 45.7.48.11. Eph. 1.12.14. Pſal. 97.5.
Wherewith doth he raigne and rule?
Principally by his owne powerfull ſpirit, which none can reſiſt.
What end doth hee propound vnto himſelfe in his kingdome?
His owne glorie.
VVhat is that, about which his kingdome is occupied?
All things viſible and inuiſible.
VVhen ſhall it end?
Neuer: either in this world or in the world to come.
VVhat manner of kingdome is it?
Pſal. 45.7. & 97.2.
VVhat inſtruction gather you of this that God reigneth?
Firſt, that all nations and ſorts of men tremble, for that hee alone is able to ſaue and to deſtroy. For if men tremble vnder the regiment and kingly rule of men, how much more ought wee to tremble vnder the powerfull kingdome of God, which hath more power ouer them, then they haue ouer their ſub
This trembling doth it ſtand only in feare?
Pſal. 2.
VVhat learne you thereby?
That we ſubiect our ſelues to his kingdom erected amongſt vs, that wee preſume to know nothing, but that he teacheth vs, to will nothing but what he bid
VVhat other fruis are there of his kingdome?
That hee ought to bee magnified, becauſe hee is great, and fearefull, and yet holie and holineſſe it ſelfe: verſ. 3.
VVhat comfort learne you from that God reigneth?
Firſt,Eccleſiaſt. 5.7.
Secondly,Pſal. 93.10.11. & 97.1.
VVhat learne you of that the Prophet ſaith, he is high, and higher then they?
That which himſelfe teacheth, verſ. 5.Pſal. 145.12.
VVhat are the parts of his kingdome?
Two:
verſ. 4.
VVhat is Gods Decree?
It is an action of his moſt perfect will, which ma
Seeing his Decree is defined by his will, what must we conſider therein?
Wee muſt not ſubiect it to our ſhallow and baſe capacitie, to meaſure it by our reaſon, conſidering that the will of God, from whence the decree com
VVhat gather you from that fourth verſe?
Acts 27.20.21.22.23.24.25.26.17.31.32.34.44.
VVhat is the principall decree of God in the things he hath ordained for his glorie?
That which is of the good or euill of men or An
VVhat is predeſtination?
It is the decree of God touching the euerlaſting ſtate of men and Angels.
VVhat are the parts of predeſtination?
Two:
VVhat is Gods election of them?
It is his predeſtination of certaine men and An
VVhat is Reprobation?
It is his predeſtination of certaine men and An
VVhat is the cauſe why theſe are choſen and refuſed, and not theſe?
The meere will and pleaſure of God.
GEN. Chap. 1. verſ. 1, 2, 3, 4, &c. to the 13.
1In the beginning God created the heauen and the earth.
2And the earth was without forme and voide, and darkenes was vpon the deepe, and the Spirit of God moued vpon the waters.
3Then God ſaide, Let there bee light, and there was light.
4And God ſaw the light that it was good, and God ſeparated the light from the darkeneſſe.
HItherto of the decree of God. What is the execution of it?
It is an action of God working all things effe
VVhat are the parts of the execution?
Two:
VVhat is Creation?
It is the execution of the decree, of nothing, ma
VVhere is this taught?
In ſundrie places of the Scripture, but eſpeciallie in Geneſis, 1. and 2. chap.
VVhat are the generall things conſidered in all this creation?
Firſt, the Creator of theſe, which is God the Fa
Secondly, his omnipotencie, that he made all by his word, that is, by his only will, who calleth things that are not as though they were.
Thirdly, that he made not all at once and in a mo
VVhy did hee worke them in ſix daies, which could haue perfected all in a moment?
Firſt, becauſe hee would teach vs the better to vn
How many ſorts of creatures are there?
Two:
VVhat are the things inuiſible?
The Angels, and Soules of men.
Why is not mention made of the creation of the Angels more expreſſely, eſpecially being creatures in glorie paſsing all others?
They are not expreſſely mentioned, becauſe Moſes ſetteth foorth the things that are viſible. But that they were in one of the ſixe daies created, it is moſt euident, Pſal. 103.20. &c. Pſal. 148.2.5. Col. 1.16.
What are the viſible things?
Two: The rude maſſe or matter of the world made the firſt night, wherein all things were con
What are the parts of that rude maſſe?
Heauen and earth, as it were the center and cir
Why is the rude maſſe called heauen and earth?
By a trope of the matter whereof all the bodilie creatures were made; it ſeemeth that the rudenes was in the earth only, containing the water and the drie land, becauſe the Prophet ſaith that the earth
Moſes giueth this to the earth, rather then to the maſſe of the heauens, becauſe the confuſion and rudeneſſe was greater there then in the maſſe of the heauens, becauſe the water and drie land being mingled toge
VVhereof was the rude maſſe of heauen and earth made?
Of nothing: as appeareth both by the word of creation which Moſes vſeth, ſignifying the making of a thing of nothing: and that hee 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.
It being without forme and voide, how was it kept?
By the holy Ghoſt, which (as a bird ſitting ouer her egges) kept and preſerued it.
VVhat were the things which were made of this rude maſſe?
The beautifull frame and faſhion of this world, with the furniture thereof.
What doe you conſider in the frame and faſhion of the world?
Two things: the elements which are the moſt ſimple ſubſtances, by the vneuen mixture whereof all bodies are compounded; and the bodies them
What doe you generally obſerue in all them?
Firſt, that they are all ſaid to be good; which ſtop
How did he make all things good, when we ſee there be diuers kinds of Serpents, and noiſome or hurtfull beaſts?
That they are hurtfull it commeth not by the na
What other things doe you obſerue generally?
Secondly, that their names are giuen them. Thirdly, that their vſes and ends are noted.
What is the firſt of the elements?
What note you hereof?
Cor. 4.6.
What is the ſecond element?
The aire betweene the cloudes and the earth, di
What is the third element?
The waters ſeuered from the maſſe called the earth, the ſeas, the floods, the ſprings, the lakes, &c.
What is the fourth element?
The earth, called the drie land, which remaineth, all other being ſent of God to their proper places.
Hitherto of the ſimple bodies called the foure elements: now followeth to ſpeake of the mixt and compounded bodies made of the foure elements vnequally mingled together.
GEN. 1. verſ. 14. to the 25.
14And God ſaid, let there be lights in the firmament of the heauen, to ſeparate the day from the night, and let them be for ſignes and for ſeaſons, and for dayes and yeeres, &c.
WHat is generall in the creation of the compound bodies?
Firſt, that prouiſion is made for his inhabitants of the earth ere they be made, as graſſe for the beaſts, and light for all liuing and mouing creatures, and all for man.
What learne you from hence?
Not to be carking for the things of this life: nor to ſurfet with the cares thereof, ſeeing God prouided for the neceſſitie and comfort of the beaſts ere hee would bring them into the world.
What is generall in all the earthly creatures?
That God proceedeth from the things that be more imperfect to thoſe that are perfecter, vntill hee come to the perfecteſt, as from the trees, corne, herbs, &c. which haue but one life, that is, whereby they increaſe and are vegetatiue, vnto the beaſts which haue both an increaſing, and feeling or ſen
What learne you from thence?
That wee ſhould therein follow the example of the Lord to goe from good to better, vntill we come to be perfect.
What elſe is generall?
To haue power and vertue giuen them to bring foorth the like vnto themſelues for the continuance of their kinde, is generally giuen to all thoſe that are expreſſed in the creation here, albeit there be crea
What learne you from hence?
That the chiefe and ſpeciall cauſe of the conti
What is the firſt creation of the compound bodies?
God hauing cauſed the waters to retire into their veſſels the third night, in the third day, which fol
Seeing that the growth of theſe is from the influence of the heauenly bodies, how commeth it to paſſe that he firſt maketh the graſſe, corne, and trees, ere hee made the heauenly bodies of the Sunne, Moone, and Starres?
To correct our error, which tie the increaſe of theſe ſo to the influence of the heauenly bodies, euen to the worſhipping of them, therein forgetting the Lord, who hereby ſheweth, that all hangeth vpon him, and not on them: for as much as he made them when the heauenly bodies were not.
What elſe?
That the fruitfulnes of the earth ſtandeth not ſo much in the labour of the husbandman, as in the po
What was made the fourth day?
Lights: all which, although they be great in them
which are as it were certeine veſſels wherein the Lord did gather the light, which before was ſcattered in the whole bodie of the heauens.
Why doth Moſes call the Sunne and Moone the greateſt lights, when there are Starres that exceed the Moone by many degrees?
Becauſe they are greateſt firſt in their vſe and verMoſes to applie himſelfe to the capacitie of the vnlearned.
What is the vſe of them?
Firſt, to diſtinguiſh the times, Spring, Summer, Autumne, and Winter, from whence their work and naturall effect vpon the earthly creatures is gathered: alſo to diſtinguiſh the night from the day, the day from the moneth, the moneth from the yeere: laſt of of all, to giue light to the inhabitants of the earrh.
Haue they not operation alſo in the extraordinarie euents of ſingular things and perſons for their good and euill eſtate?
No verely, there is no ſuch vſe taught of them in the Scriptures.
What was the worke of the fifth day and night?
To create the
What were the fiſhes made of?
Of all foure elements, but more (as ſeemeth) of the waters then other liuing things.
VVhat were the birds made of?
Gen. 2.19.
What is the worke of the ſixth night and day?
e earth,
GEN. chap. 1. verſ. 26, 27. and chap. 2. verſ. 7.
26.Furthermore God ſaide, Let vs make man in our image according to our likeneſſe, and let them rule ouer the fiſh of the ſea, and ouer the foule of the heauen and ouer the beaſts, and ouer all the earth, and ouer euery thing that creepeth and mooueth on the earth.
27Thus God created the man in his image: in the image of God created he him: he created them male and female.
WHat was made the ſixth day?
Man in both ſexes, that is, both man and woman.
Why was he made laſt of all?
Firſt, becauſe hee is the end of all vnreaſonable creatures, and therefore that hee might glorifie God for all. Secondly, for that hee would haue him firſt prouided for, ere hee brought him into the world; and if he had care of him before he was, how much more now he is?
What note you thereof?
That man hath not to boaſt of his antiquitie, all
What is to be obſerued in his creation?
That here, for the excellencie of the worke, God is brought in as it were deliberating with himſelfe, the Father with the Sonne 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 vpon his crea
What learne you from thence?
That we ſhould marke ſo much the more the wiſe
Wherein doth his excellencie ſtand?
In the perfection of his nature indued with ex
Wherein doth that image conſiſt?
In that which is inward, and that which is out
Wherein ſtandeth that part of the image of God that is inward?
Firſt, in knowledge of all duties either concerning God, his neighbour, or himſelfe; vnto which know
Secondly, in holineſſe of minde and will: whereBe ye holy, as I am holy.
Thirdly, in iuſtice, or vprightnes of deſires and af
So much of the inward gifts, what is the outward image of God?
That God ſet ſuch a grace and maieſtie in the per
GEN. chap. 2. verſ. 18, 19, 20, &c.
18Alſo the Lord God ſaid, It is not good that the man ſhould be himſelfe alone: I will make him an helpe meete for him.
19So the Lord God formed of the earth euery beaſt of the field, and euery fowle of the heauen, and hrought them vnto the man to ſee how he would call them: for howſoeuer the man named the liuing creature, ſo was the name thereof.
20The man therefore gaue names vnto all cattell, and to the fowle of the heauen, and to euery beaſt of the field: but for Adam found he not an helpe meete for him.
HAuing heard before of Gods counſell and deliberation touching the making of man in that excellencie, as we haue heard, let vs now conſider of the execution of that counſell. And therefore I aske you, when was man made?
The ſixth day, howſoeuer the ſtorie of his crea
VVhat parts doth he conſiſt of?
Of two parts? of a body and of a ſoule.
VVhereof was his body made?
Of the very duſt of the earth: in which reſpect the worke of God in making him is ſet foorth by a ſimi
VVhat learne you from hence?
That ſeeing it pleaſed God to make mans bodie more principally of the baſeſt element,Gen. 18.27.
VVhat elſe learne you?
The abſolute authoritie that God hath ouer man, as the Potter hath ouer his pots, and much more.
How was the ſoule made?
His ſoule was made a ſpirituall ſubſtance,Gen. 2.7. Mal. 2.15.
VVhy doth he call it the breath of God?
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 other earthlie creatures are ſubiect vnto. And therefore as it had life in it ſelfe when it was ioyned to the body, ſo it retaineth life when it is ſeparated from the body.
How doth God ſay it is not good for man to be alone, did he make any thing that was not good?
God forbid: for by good is not meant that which is ſet againſt ſinne or vice: but in ſaying, it is not good that man ſhould be alone, he meaneth that it is not ſo conuenient and comfortable.
What learne you from hence?
Cor. 7.1.It is not good for man to touch a woman, haue gathered that marriage is little better then whoredom: conſidering that as heere, ſo thereby good is meant only that which is conuenient and commodious.
Secondly, that man is naturally deſirous of the ſocietie of man: and therfore that Monkeries, Nun
VVhat is meant by theſe words, as before him? verſ. 18.
That ſhe ſhould be like vnto him, and of the ſame forme for the perfection of nature, and gifts inward and outward.
What is the end why ſhew was made?
To be a helpe vnto man.
Wherein?
In the things of
Pet. 3.7.Gen. 1. verſ. 28.Pet. 3.7. And now a fourth vſe is added: To be a remedie againſt ſin, which was not from the beginning: 1. Cor. 7.2.
VVhat reaſon is brought to prooue that God was to make a woman, the helpe vnto man?
Either hee muſt haue a helpe or companion from ſome of theſe creatures that are alreadie made, or els wee muſt make him a helper and companion: But amongſt all the creatures, there is none fit, therefore I muſt create one.
The first propoſition being euident: how is it prooued that there is none fit among all the creatures?
By Gods own teſtimonie, and Adams experience, who hauing giuen names to all the creatures truely, and according to their natures: yet found none fit for his company: Gen. 2.20.
What learne you from thence, that the Lord would haue Adam ſee whether there were a helper amongst the other creatures which he knew well to be vnfit?
To teach vs, that ere wee enter into mariage, wee ſhuld haue feeling of our own infirmitie, & need of a wife: whereby that benefit may become more ſweet, and we more thankfull vnto God: which if it be true in a man, it ought to bee much more in a woman, which is weaker and more inſufficient then he.
What elſe?
That it is a peruerſe thing to loue any creature ſo well as mankinde; againſt thoſe men that make more of their horſes and hounds then of their wiues; and againſt thoſe wome
What note you of that, that when Adam was aſleepe his wife was made?
That the Lord is the giuer of the wife without our care: And that beſides our prayers to God for
Adam.
VVhy did the Lord make the woman of the man?
To note the neere coniunction that ſhould be be
VVherefore doth God bring the woman?
To note that how fit ſoeuer a woman be: yet ſhe ſhould not be receiued to wife vntill God gaue her, and when he giueth her by the ordinance hee hath appointed, that then he ſhould receiue her.
VVhat learne you of that, that Adam gaue her the name?
Her ſubiection to man.
VVhereof dependeth this, that a man ſhall leaue father and mother and cleaue to his wife?
Of this, that ſhe was fleſh of his fleſh, and bone of his bone, and that God did giue her vnto man, and he accepted her.
The creation (being the former part of the execution of Gods decree) being ended: what is the other?
Gouernment.
Rehearſe the Scripture,
Rom. 11.36.36For of him, and through him, and for him are all things: to him be glorie for euer. Amen.
How may Gouernment be defined from this place?
Zach. 4.10. Prou. 25.3. Ier. 23.23.
It ſeemeth a thing vnworthie of Gods great and infinite maieſtie, to deale and haue a hand in ſmall
matters, as for a King to looke to the ſmall matters of his houſehold.
Nothing at all: for not one ſparrow (whereof two are ſold for a farthing) falleth without the proui
How is that to be vnderſtood then that the Apoſtle ſaith, 1. Cor. 9.9. Hath God care for oxen?
It is ſpoken onely by way of compariſon, hauing regard to the great care hee hath of men: for in re
But it ſeemeth God hath no gouernment in things that come by caſualtie.
Yes verely, euen of things moſt ſubiect to chance: for the lots are caſt into the boſome,Prou. 16.33.
VVhat is the vſe of this doctrine?
Firſt, to breed thankfulnes to God in all things that come vnto vs according to our deſire, not to ſaHab. 1.16.to him be glorie, &c. Secondly, to cauſe humilitie vnder the hand of God when they come otherwiſe. ThirdIt is the Lord, let him doe what pleaſeth him.
Sam. 3.18.
But it ſeemeth that the inequalitie holden in the gouernment of men, ſhould proue that all things are not gouerned by the Lord, for the worst are richest oftentimes, and the beſt poore.
His gouernment in all things whatſoeuer is good: for he is no leſſe good in his gouernment then in his creation.
If God did guide all things wee ſhould haue no Serpents and other noiſome and hurtfull things; no warre, no ſicknes.
They are inſtruments and meanes of the execuAmos 3.There is no euill in the citie which the Lord hath not done.
How commeth it then to paſſe if theſe be inſtruments of vengeance for ſin, that they fall vpon the good, and rather vpon them then vpon the wicked?
The moſt godly hauing the remnant of ſinne that dwelleth in their mortall bodies, deſerue euerlaſting condemnation: and therefore in this life are ſubiect to any of the plagues of God: As for that they are ſharplier handled oftentimes then the wicked, it is to make triall of their patience, and to make ſhew of the graces he hath beſtowed vpon them, which hee will haue knowne; and that it may bee aſſured that there is a iudgement of the world to come, wherein euery one ſhall receiue according to his doing.Theſſ. 1.
VVhat is the end or effect of this gouernment in all things whatſoeuer?
The one is, that we ſhould feare God: farre otherEccleſiaſt. 3.11.14.all things come to paſſe by the prouidence
of God, according to that he hath decreed, would con
The other, that which the Apoſtle noteth in this text, that God therefore in all things euen in the ſins of men, is to bee glorified, for the good things he draweth foorth from their euill.
Hauing ſpoken of the duties God required of man, and whereunto he had inabled him in his creation, it followeth to ſpeak of the fall, which is the tranſgreſsion therof:
VVhat place of Scripture is that wherein this is moſt commodiouſly handled?
The third chapter of Geneſis, where the firſt tranſ
WHat is the ſumme of that Chapter?
The fall of the reaſonable creatures, eſpe
How conſider you of the fall of the reaſonable creatures?
Firſt in the fall of certaine Angels, then of Man.
How is the fall of the Angels conſidered out of this place?
In that he that vſed the Serpent for an inſtrument to deceiue man, was a created ſpirit; and conſe
VVhat doe you conſider in the fall?
The cauſes of the fall, and the fall it ſelfe.
VVhich be the cauſes?
They are either from things without man, or from man himſelfe.
VVhich are thoſe that are without?
Either principal, as the Diuell; or inſtrumentall, as the Serpent, in and by whom the Diuell ſpake.
VVhat obſerue you in the principall?
Firſt, the cauſe of his attempt, that was his hatred to mankinde,Iohn 8.44.
VVhat gather you from thence?
That Satan is moſt buſie to aſſaile them in whom the image of God in knowledge and holineſſe doth appeare: not labouring much about thoſe which either lie in ignorance, or haue no conſcience of wal
VVhat note you ſecondly?
The inſtrument hee vſeth thereunto, the Serpent, which was wiſeſt of all the beaſts of the earth.
VVhy did he vſe the Serpent rather then any other?
Becauſe it of all other was the ſubtilleſt and fitteſt to creepe into the garden vnſeene of Adam, (who was to keepe the beaſts out of it) and to remaine there without being eſpied of him, and creepe out againe when he had done his feate.
If there were craft before the fall; then it ſeemeth there was ſinne?
Craft in beaſts is not ſin, although the word here vſed ſignifieth a nimblenes and ſlineſſe to turne and
VVhat learne you from thence?
That the Diuell to worke his miſchiefe is exceeMatth. 7.15. 2. Cor. 11.13.14. 1. Tim. 2.14.
But we doe not ſee that he commeth any more in the bodie of Serpents.
Hee may;Epheſ. 6.12. Reuel. 2.10.Adams: as he vſeth commonly for inſtruments men like vn
VVhat note you thirdly in the Diuell?
The perſon or ſubiect hee aſſaileth, the woman,Luke 5.30. Mark 2.16. Matth. 9.11. 2. Tim. 3.6.
VVhat fourthly?
The time he ſetteth vpon her, namely, immediat
VVhat elſe note you of the time?
That he came vnto her when ſhe was ſome ſpace remoued from her husband, which ſhould haue hel
What learne you from thence?
How the abſence of wiues from their husbands, that ſhould be a ſtrength vnto them, is dangerous:
Let vs now come to the Diuels ſpeech, which is the cauſe of ſinne: What is it?
Is it euen ſo that God hath ſaid ye ſhall not eate of all the fruite of the garden?
What note you from hence?
Firſt, that it is likelie there had been ſome comMoſes ſetteth downe.
What learne you from thence?
That it is dangerous to talke with the diuell, ſo much as to bid him to depart; if the Lord to try vs ſhould ſuffer him to tempt vs viſibly, as he did Eue: vnleſſe we haue a ſpeciall calling of God thereunto: Firſt, becauſe he is too ſubtile for vs, being ſimple in regard of him. Secondly, becauſe he is ſo deſperately malitious, that he will giue place to no good thing we can alledge to make him leaue off his malitious pur
What ſhall we then doe?
We muſt turne our ſelues vnto God, and deſire him to command him away, at whoſe only com
What els learne you from hence?
Firſt, the wicked ſpirits malicious and ſubtill ſug
Secondly, to take heed, leſt for want of ſome one thing which God with holdeth from vs, which we gladly would haue; we be not vnthankful to the Lord for his great liberalitie, and enter further into a miſ
VVhat learne you out of the anſwere of Eue?
That ſhe began to ſlip at the firſt for notwithſtan
Wherein els is ſhe to be blamed?
In the deliuery of the puniſhment of the eating of the forbidden fruite; for that where the Lord had moſt certainly pronounced, that they ſhould die if they ate of the fruite; ſhee ſpeaketh doubtfullie of it, as if they ſhould not certainelie die.
What learn you from hence?
That albeit men are oft perſwaded they ſinne, yet that they are not perſwaded of the iuſtice of God againſt it, whereby the dore is opened to ſinne, which is to make God an idoll in ſpoiling him of his Iuſtice: as if he were ſo al mercy, as he had forgotten to be iuſt, when he is as well iuſtice as mercy, as infi
What obſerue you in the replie of the Serpent?
Firſt, his craft in applying himſelfe to the woman, whom he ſeeing to be in doubt of the puniſhment, contents himſelfe with it, and abſtaineth from a pre
What learne you from thence?
That the Diuell proceedeth by degrees, and will
What elſe note you out of this replie?
What more?
That knowing how deſirous the nature of man, and eſpecially they of beſt ſpirits, is of knowledge, he ſurmiſeth vnto them a great increaſe thereof. WhereMoſes ſaith, that the ſecrets of the Lord are to himſelfe:
Deut. 29.29.and that the things he hath reuealed are to vs and to our children.
Hauing heard of the outward cauſes of the fall: what are the cauſes that riſe from our parents themſelues?
They are either outward things of the bodie, or the inward affections of the minde moued by them.
What are the outward things of the bodie?
They are the abuſe of the tongue and of the eares, whereof hath been ſpoken: or of the eyes, and of the taſte, which are here mentioned. For in that it is ſaid, it was delectable to looke on, the eyes are made an inſtruit was good to eate, the taſte is made to be an inſtrument of it.
How could Eua tell it was good to eate, which neuer had tasted it?
She knew it by the beautifull colour, it was ſo: for if we be able, in this darkneſſe we are fallen into, to diſcerne commonly by the ſight of the fruit, whether it be good; and eſpecially the Simpliſts in Phyſick by the colour only of the herbe, to tell whether it be hot or cold, ſweete or ſower; how much more were Adam and Eue, who had the perfection of the knowSalomon him
What learne you from theſe outward inſtruments of the bodie?
That which the Apoſtle warneth,Rom. 6.
What more particularly learne you out of them?
Of the tongue, that as it is a ſingular bleſſing of God, whereby man excelleth all the creatures vpon the earth: ſo the abuſe of it is moſt dangerous, beIames 3.
What of outward ſenſes?
That they are as it were windowes, whereby ſinne entred into the heart when there was no ſinne; and therefore will much more now, the heart being cor
What learne you from thence?
Firſt, that we muſt ſhut them againſt all euill and vnlawfull vſe of their obiects, and open them to the vſe of good things, and make a couenant with them, as Iob did with his eyes,Iob 31.1.Matth. 5.
Secondly, that as the ſenſes are more noble, as the hearing and ſight called the ſenſes of learning; ſo there ſhould be a ſtronger watch ſet vpon them, thoſe being the ſenſes that Adam and Euah were eſpe
What obſerue you of that it is ſaid, She ſaw that it was deſireable for knowledge?
That was only her error, which ſhe hauing begun to ſip of by communication with the Diuell, did af
What learne you from thence?
That the heart inclining to error, doth draw the
What gather you hereof?
That before the heart was corrupted, there was no abuſe of theſe outward ſenſes; but that being cor
What was the effect of all theſe outward and inward meanes?
The eating of the forbidden fruite, which was the ſinne that brought the fall.
What obſerue you in that ſhe gaue it (alſo) to Adam to eate?
The holy Ghoſt thereby (by a ſpecial word of am
What learne you from thence?
Firſt, the nature of ſinners to draw others to the condemnation they are in: as Satan Euah, and Euah her husband, euen thoſe that are neereſt them, whoſe good we ſhould procure.
Secondly, that wee ſhould take heed of that the Apoſtle warneth vs, not to communicate vnto o
Thirdly, how dangerous an inſtrument is an euill and deceiued wife; which the Lord commandeth men ſhould beware to make choice of: and if the man which is ſtrong, much more the woman.
What learne you of that Adam eat forthwith?
Firſt, that which hath been before noted, that the Diuel by one of vs tempteth more dangerouſly then in his owne perſon: ſo that Satan knew he could not
Adam by himſelfe, as by Euah. Se
Hitherto of the former part of this chapter, touching the ſinne of Adam: Now let vs come to the other, of the things that follow the ſinne.
It followeth, that their eyes were opened, and that they ſaw themſelues naked.
Why? were they not naked before; and hauing the eye ſharper, then after the fall, muſt they not needs ſee they were naked?
It is true: howbeit their nakednes before the fall was comely, yea more comely then the comelieſt apparell we can put on, being clad with the robe of innocencie from the top of the head to the ſole of the foote: wherefore (by nakednes) hee meaneth a ſhamefull nakednes both of ſoule and body, as the Scripture ſpeaketh otherwhere.Reuel. 3.
What gather you from thence?
That the lothſomnes of ſinne is hidden from our eyes, vntill it be committed, and then it fluſheth in the faces of our conſciences, and appeareth in it pro
Was that well done that they ſewed figge-tree leaues to hide their nakednes?
In ſome reſpect; for as much as they ſought not a remedie for the nakednes inward, it was not well: but that they were aſhamed to behold their owne nakednes of the bodie, it was well: for in this cor
What gather you from thence?
Firſt, that thoſe that can delight in the beholding either of their owne nakednes, or the nakednes of any other, haue loſt euen that honeſtie, that the ſin
Secondly, that ſuch as for cuſtome ſake haue co
Seeing our nakednes commeth by ſin, and is a fruite thereof, it may ſeeme that little infants haue no ſin, becauſe they are not aſhamed.
So indeed doe the Pelagian Heretikes reaſon: but they conſider not, that the want of that feeling is, for the want of the vſe of reaſon, and becauſe they doe not diſcerne betweene being naked and clo
What followeth?
That at the noiſe of the Lord in a winde, they fled from the preſence of God, and hid themſelues where the trees were moſt thick.
What learne you from thence?
Firſt,Job 18.11.14. Prou. 15. Rom. 5.a continuall feaſt.
Secondly, the fruite of the ſinne comming from the feare, which is to flie from God as from an eneRom. 5.
Thirdly, their blindnes, which eſteemed that the ſhadow or thicknes of trees, would hide them from the face of God:Pſal. 139.7.8.9.10.11.12.13.
VVhat followeth?
That God asketh where hee is, which knew well where he was.
VVhat learne you from thence?
Eſay. 65.1.Luke 15.
What followeth?
That Adam being asked, aſſigneth for cauſes, things which were not the cauſes: as namely, the voice of the Lord, his feare, and his nakednes: 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 ſinne.
What learne you from thence?
That it is the property of a man vnregenerate to hide and cloake ſin, and therefore that the more we hide and cloake our ſinnes when we are dealt with for them,Iob. 31.33.Adam.
What followeth?
The Lord asketh how it ſhould come, that he felt his nakednes as a puniſhment, and whether he had ea
What note you from thence?
That before that our ſinnes be knowen in ſuch ſort, as the deniall of them is in vaine and without co
What learne you out of Adams ſecond anſwere vnto God?
That the man vnregenerate dealt with for his ſinnes, goeth from euill to worſe; for his ſinne that he hid before, now he cannot hide it, he excuſeth, and for excuſing it accuſeth the Lord: as thoſe doe which when they heare of the doctrine of predeſti
What learne you further?
That howſoeuer Adam alleaged it for an excuſe, becauſe he did it by perſwaſion of another, yet God holdeth him guilty: yea dealeth with him as with the principall, becauſe his gifts were greater then his wiues.
What learne you from the anſwer of Eue, to the Lords queſtion; why ſhe did ſo?
The ſame which before, that the vnregenerate man doth goe about to excuſe the ſinne he cannot denie; for ſhe caſteth her ſinne vpon the ſerpent, and ſaid that which was true, but kept backe the confeſ
How commeth it to paſſe that the old Serpent the author
of all is not called to be examined.
Becauſe that the Lord would ſhew no mercy vnto him, wherfore he only pronounceth iudgement a
What learne you from thence?
That it is a mercy of God, when we haue ſinned, to be called to account, and to be examined, either by the father of the houſhold, or by the magiſtrate, or by the gouernour of the church; and a token of Gods fearefull iudgement, when we are ſuffred to rot in our ſinnes, without being drawne to queſtion for them.
VVhat obſerue you in the ſentence againſt the ſerpent?
That the firſt part, contayned in the 14 verſe, is a
What learne you of this proceeding to ſentence?
That after the cauſe well knowne, iudgement ſhould not be ſlacked.
Why doth God vſe a ſpeech to the Serpent that vnderſtandeth it not?
It is for mans ſake, and not for the beaſts ſake.
Why for mans ſake?
To ſhew his loue to mankinde, by his diſpleaſure againſt any thing that ſhall giue any helpe to do hurt vnto him. In which reſpect, he commandeth that the oxe that killeth a man ſhould be ſlaine,Exod. 21.18.
What manner of curſe is this when there is nothing laid vpon the Serpent, but that which he was appointed
to at the beginning before this ſeruice hee was abuſed vnto?
It is true that he crept vpon his belly before, and ate duſt before, as appeareth in the Prophet.Eſay 65.25.
What learne you from thence?
Not to ſuffer our ſelues to be inſtruments of euill to any in the leaſt ſort, if wee will eſcape the curſe of God: For if God did puniſh a poore worme, which had no reaſon or will to chuſe or refuſe ſinne; how much leſſe will he ſpare vs which haue both?
What is the ſentence againſt the Diuell?
The ordinance of God, that there ſhall be alwaies enmitie betweene the Diuell and his ſeed of the one ſide, and the woman and her ſeede on the other ſide; together with the effect of this enmitie.
What doe you vnderſtand by the ſeede of the Diuell, ſeeing there is no generation of the Diuels, for that there is no male or female amongst them, neither haue they bodies to engender?
The ſeed of the Diuell are all both wicked men and Angels, which are corrupt as he is,Iob. 8.4. Iob. 3.8. Act. 13.10.
What learne you from thence?
That the warre of mankinde with the Diuell is a lawfull warre proclaimed of God, which is alſo perMatth. 12.24.
What is the ſentence againſt the woman?
Firſt, in the paine of conception and bearing. Se
Was ſhe not before deſirous and ſubiect vnto her huſband?
Yes: but her deſire was not ſo great through con
VVhat is the ſentence againſt Adam?
Firſt, his ſinne is put in the ſentence, and then the puniſhment.
What was his ſinne?
One, that hee obeyed his wife, whom he ſhould haue commanded: then, that hee diſobeyed God; whom he ought to haue obeyed; the firſt being pro
VVhat was the puniſhment?
A puniſhment, which although it be more heauie vpon Adam, yet it is alſo common to the woman: namely, the curſe of the earth for his ſake, fro
What learne you from thence?
That all men, from him that ſitteth in the throne, to him that draweth water, are bound to painfull la
But it was ſaid that at what time ſoeuer they ate of it, they ſhould certainly die.
And ſo they were dead in ſin, which is more fear
How doth it agree with the goodnes, or with the very iuſtice of God, to puniſh one ſo fearfully for eating of a little fruit?
Very well: for the ſin was horrible, firſt, by doubt he enuied their good eſtate. Fourth
VVhat obſerue you elſe?
I obſerue further out of this verſe and out of the two next,Heb. 3.2.Adam that he may liue of the ſweat of his browes: To Euah, that ſhe ſhould bring foorth, and not be in continual tra
VVhat learne you from that it is ſaid that God made them coates?
That in euery profitable inuention for the life of men, God is to be acknowledged the author of it, and haue the honour of it, and not the wit of man that inuented it: as it is the manner of men in ſuch caſes to ſacrifice to their owne nets.Heb. 1.16.
When there were better meanes of clothing, why did they were leather?
It ſeemeth that thereby they ſhould draw them
What learne you from thence?
That howſoeuer our condition and ſtate of cal
VVhat followeth?
A ſharp taunt that the Lord giueth Adam, verſ. 22. further to humble him; as if he ſhould ſay, Now Adam doeſt thou not ſee and feele how greatly thou art deceiued in thinking to be like God by eating
VVhat learne you from it?
That by the things wee thinke to be moſt eſtee
VVhy doth God baniſh him out of Paradiſe, leſt hee ſhould liue, if he could eate of the tree of life, ſeeing there is no corporall thing able to giue life to any that ſinne hath killed?
It is true that the eating of the fruite of the tree of life would not haue recouered him: but the Lord therefore would haue him baniſhed from it, leſt hee ſhould fall into a vaine confidence thereof, to the end to make him to ſeeke for grace.
Wherefore are the Angels ſet with a glittering ſword to keepe them from the tree of life?
To increaſe their care to ſeeke vnto Chriſt, being baniſhed from it, without hope of comming ſo much as to the ſigne of life.
VVhat learne you from hence?
The neceſſarie vſe of keeping obſtinate ſinners from the Sacraments, and other holy things in the Church.
ROM. chap. 5. verſ. 12, 13, 14.
12Wherefore, as by one man ſinne entred into the world, and death by ſinne, and ſo death went ouer all men, foraſmuch as all men haue ſinned.
13For vnto the time of the Law was ſinne in the world, but ſinne is not imputed while there is no Law.
14But death reigned from Adam to Moſes, euen ouer them alſo that ſinned not after the like manner of the tranſgreſſion of Adam, which was the figure of him that was to come.
What is the principall ſcope of this place?
To ſhew that the ſinne of one Adam eating the forbidden fruit, is the ſinne of all men.
How is the ſinne called the ſinne of one man, when as both Adam and Euah ſinned which are two, and that Euah ſinned before Adam?
In the name of Adam are comprehended the man and the woman: for by mariage two are made one, and Moſes calleth both the man and the woman Adam. And laſt of all the Apoſtle vſeth a word here ſignifying both man and woman.
VVhat ground is there, that all the poſteritie of Aſhould ſinne in that one ſinne, that they neuer did?
The reaſon hereof is, becauſe all mankinde was in Adams loines when he ſinned.
This reaſon ſeemeth to be as doubtful as the queſtion it ſelfe.
But it is made manifeſt by the example of Abraham,
Heb. 7.9.10.Leui is ſaid to haue paid tithes to Melchiſedeck, which was not borne ſome hundred yeeres after:Gen. 25.23.Rebecca, who hauing two ſonnes in her wombe, is ſaid to haue two na
Is there any proofe hereof out of this place?
Yea verely: for euen as the righteouſnes of Chriſt is reckoned to thoſe that beleeue in him, although they neuer did it, becauſe they are one with Chriſt: ſo the ſinne of Adam is reckoned to all his poſteritie, becauſe they were in him, and of him, and one with him.
Can you ſhadow out this vnto me by any reſemblance of earthly things?
We ſee that by the act of generation in leaprous parents, the parents leproſie is made the childrens: and the ſlauiſh and villanous eſtate of the parents is communicated vnto all their ofſpring.
Then it appeareth, that by propagation from our laſt parents we are become partakers of the tranſgreſſions of our firſt parents.
Euen ſo: and for the ſame tranſgreſſion of our firſt parents by the moſt righteous iudgement of God, we are conceaued in ſinne and borne in iniquitie.Pſal. 51.
VVhat call you that inborne ſinne wherein euery one is conceaued?
It is called originall ſinne, which is a ſinne of al the poſterity of Adam, whereby all the powers of the ſoule and bodie being infected, we are made drudges and ſlaues of ſinne.
Seing by the Law ſinne is, and the law was not before Moſes; it ſeemes that there is no ſinne vntill Moſes?
When it is ſaid the Law was not before Moſes, it is to be vnderſtood of the written Law in the tables of ſtone by the finger of God, and other lawes ceremoMoſes at the commanMoſes.
VVhom doth the Apoſtle meane when be noteth them that ſinned not to the ſimilitude of Adam?
Infants, who are borne in ſinne, and ſinne not by imitation, but by an inherent corruption of ſinne.
How is it ſhewed that babes new borne into the world ſinne?
In that they are afflicted ſundrily, which they be
VVhat are the fruits of this ſinne?
Actuall ſinne, thoughts, words and deeds, againſt the righteouſnes of the law.
EZRA. chap. 9. verſe. 6.
6And ſaid, O my God, I am confounded and aſhamed to lift vp mine eyes vnto thee my God: for our iniquities are increaſed ouer our head, and our treſpaſſe is growen vp vnto the heauen.
WHat are the things that generally follow ſinne?
They are two: guilt and puniſhment; both which doe moſt duely wait vpon ſinne, to enter with it, and cannot by any force or cunning of man, or Angell, be holden from entring vpon the perſon that ſinne hath already entred vpon.
VVhat is the guilt of ſinne?
It is the merit and deſert of ſinne, whereby we be
Is there any euill in the guilt before the puniſhment be executed?
Very much: for it worketh vnquietnes in the minde; as when a man is bound in an obligation vpo
VVhat learne you from this?
That ſith men ſhould ſhun by all meanes to be in other mens debts or danger, as alſo the Apoſtle
Owe nothing to any man;
Rom. 13.8. Prou. 6.1.2.3.4.5.Salomon alſo counſelleth in the matter of ſuertyſhip; we ſhould more warely take heed, that we plunge not our ſelues ouer the eares in the Lords debt: for if it be a terrible thing to be bound to any man in ſtatutes, ſta
How els may the hurt and euill of the guilt of ſinne be ſet forth vnto vs?
It is compared to a ſtroke that ligheth vpon the heart or ſoule of a man,Gen. 44.16. 1. Sam. 24.4.5.6.
Haue you yet wherewith to ſet foorth the euill of the guilt?
It ſeemeth when the Lord ſaith to Cain,
Gen. 4. Rom. 2.15.
What is the effect of this guilt of conſcience?
It cauſeth a man to flie, when none purſueth;Prou. 28.1. Leuit. 26.36.
When a man doth not know whether hee ſinne or no, how can he be ſmitten, or bitten, or barked at, or flie for feare? and therefore againſt all this euill, ignorance ſeemeth to be a ſafe remedie.
No verely: for whether he know it or no, his guilt remaineth: as the debt is debt, although a man know it not, and it is by ſo much more dangerous, as not
We may ſee many which heap ſin vpon ſin, and know alſo that they ſinne, and yet for all that ceaſe not to make good cheere and make their hearts merrie.
Rom 2.15. 1. Tim 4.2. Pſal. 50.21.
When it is knowne, what is the remedie of it?
Firſt, it were wiſedome not to ſuffer our guilt to runne long on the ſcore, but reckon with our ſelues euery night ere wee lie downe to ſleepe, and looke back to the doings of that day, that in thoſe things that are well done we may be thankfull, and comfort our owne hearts: and in that which hath paſſed oProu. 6.1.2.3.4.5.6.Salomon willeth vs in that caſe of debt by ſuertiſhip, to humble our ſelues to our Creditor, and not to take reſt, till wee haue freed our ſelues; much more we ought to haſte to humble our ſelues vnto God, ſith the blood of Chriſt is the only ſacrifice for ſinne.
Is the guilt of ſinne in all men alike?
Eſra. 9.6.
When the ſinne is gone and paſt is not the guilt alſo gone and paſt?
No: but when the act of ſin is gone, the guilt re
What is contrary to the guilt of ſinne?
The teſtimonie of a good conſcience, which is perpetuall ioy and comfort, yea and a heauen to him that walketh carefully in Gods obedience, as the o
ROM. chap. 6. verſ. 23.
23For the wages of ſinne is death: but the gift of God is eternall life through Ieſus Chriſt our Lord.
SO much of the guilt: what is the puniſhment?
It is the wages of ſin ſent for the guilt.
Is the puniſhment limited in the word, which ſhall come for ſinne?
It cannot wholly be laid downe,Deut. 29.20. & 28.61.
Againſt what are theſe puniſhments addreſſed?
Againſt the whole eſtate of him that ſinneth: for whereas executions vpon obligations vnto men are ſo directed as they can charge either the perſon a
Can you draw this great number and diuerſitie of
puniſhments to certaine heads?
Yes: for they are either in this life, or in the life to come.
What are they in this life?
They are either in the perſons themſelues, or in the things that belong vnto them.
What are they in the perſons themſelues?
They are either in the whole perſon, bodie and ſoule ioyntly, or in the parts ſeuerally.
What are they in the whole ioyntly?
Matth. 12 33.34.35.
What are they in the perſons ſeuerally?
In the ſoule, and in the bodie apart.
What are the vpon the ſoule apart?
Ephe. 4.17.18.19.
VVhat are they vpon the body apart?
Deut. 28.
VVhat are they in the things belonging vnto them?
Matth. 15.22. & 7.1.2.
Hitherto of the puniſhments in this life: What are they in the life to come?
Luke. 16.22.Matth. 10.28.
Is the puniſhment of all ſinnes alike?
No: for as the guilt increaſeth,John. 19 11. Matth. 11.20.21.22.23.24.
Hauing heard of the miſerable and vnhappie eſtate of man by his ſin, guilt and puniſhment; what is the remedie appointed of God for the recouerie of this curſed and damnable eſtate?
The word of God eſpecially preached.
WHat is the word of God?
It is the will of God contained in the ſcrip
What is the Scripture?
It is a doctrine of ſauing men, written by inſpi
Who is the author thereof?
God alone, who inſpired the hearts of holy men, whom he choſe to be his Secretaries to write it.
Which be thoſe Scriptures?
The Teſtament
What is contained in the old?
In the old Teſtament are the
Hitherto of the bookes of the old teſtament: what are the bookes of the new?
They are of things reuealed
e writing of them, which are either
Matthew.
Marke.
Luke.
Iohn.
Acts.
Paul to the
Romanes.
Corinthians.
Corinthians.
Galatians.
Epheſians.
Philippians.
Coloſſians.
Theſſalonians.
Theſſalonians.
Timothy.
Timothy.
Titus.
Philemon.
Hebrewes.
Iames.
Peter.
Peter.
Iohn.
Iohn.
Iohn.
Iude.
Apocalyps.
What are the proper markes by which theſe bookes may be diſcerned from all other?
Firſt, they are perfectlie holy in themſelues, and by themſelues: whereas all other writings are pro
Secondly, they are perfectly profitable to inſtruct to ſaluation in themſelues, and all other imperfectly
Thirdly, a perfect concord between theſe wri
Fourthly, the admirable maieſty and force that is in them to incline mens hearts from vice to vertue.
Cor. 1.17.21.24 & 2.15.
Tim. 5.21.
Laſtly, the working of the ſpirit in the hearts of Gods children, to aſſure them that theſe are the Scriptures of God.
Is it agreed that theſe bookes are alone in account of the bookes of the Scripture?
In the books of the new teſtament it is agreed, that all they, and they alone are of that account: But in the old teſtament the Church of Rome holdeth, that diuers bookes, called Apocrypha, are of the ſame au
By what reaſons may their opinion be ouerthrowen?
Firſt, for that they were not written firſt in the He
Rom. 3.
Thirdly, that theſe onely were read and expoun
Fourthly, that the primitiue churches after the Apoſtles, both Greeke and Latin, did only receaue
What noble effects doth the Apoſtle ſet forth of the bookes of the Scripture?
That they are able to make a man wiſe to ſaluation through faith in Ieſus Chriſt.
How is that proued?
Firſt, for that God is the author of them, who be
How doth this laſt reaſon hold?
Moſt ſtrongly: for there being required more of a Miniſter that muſt be the eye and mouth of the people themſelues, if it make him perfect, it is much more able to giue them ſufficient inſtruction. And ſeeing the Miniſter is bound to diſcloſe the whole counſell of God to his people,Acts. 20.27.
What other things doe you gather from theſe cauſes, properties and effects of Scripture?
Firſt, that being able to make vs wiſe to ſaluation;Math. 23.8. Joh. 5.39. Math. 15.9.
What els draw you from thence?
Iohn 12.48. Gala. 1.9.
VVhat further doe you learn from hence?
Matth. 5.18. Pſal. 19.9.
But yet it ſeemeth dark and hard to be vnderſtood, and therefore not to be permitted but vnto thoſe that are learned.
The cleane contrary is taught by the Apoſtle, wheTimothy was nouriſhed vp in the Scriptures from his infancy. For if little children are capable of it by the ſmall vnderſtanding they haue and leſſe iudgement, there is none ſo groſſe (which hath the vnderſtanding of a man,) but may profit by it, comming in the feare of God, and inuocation of his name.
Hitherto we haue heard of the doctrine of the Scriptures what they are; and what are the cauſes properties
and effects of them; us being they, from whom only all doctrine concerning our ſaluation muſt be drawen and deriued? What are the parts thereof?
It is either the doctrine of Works, commonly calLaw: of of Grace, called the promiſe, and ſithence the comming of Chriſt, the Goſpell.
GAL. chap. 3. verſ. 17, 18, 19, &c. to the 25.
17And this I ſay, that the Lawe which was foure hundred and thirtie yeeres after, cannot diſanull the couenant that was confirmed afore of God in reſpect of Chriſt, that it ſhould make the promiſe of none effect.
18For if the inheritance be of the Law, it is no more by the promiſe, but God gaue it vnto Abraham by promiſe.
19Wherefore then ſerueth the Law? It was added becauſe of the tranſgreſſions, till the ſeed came, vnto the which the promiſe was made: and it was ordeined by Angels in the hand of a Mediatour.
THere being two parts of the Scripture before laid downe; it followeth to ſpeake of them apart, and firſt of the Law: tell me therefore,
VVhat is the drift of this place?
It ſheweth two wayes wherein happines is reco
How is that ſhewed?
For that the promiſe of grace, whereby Abraham was iuſtified, was 430. yeares before the Law; and therefore that the Law which commeth after cannot make void the couenant of grace; which it ſhould doe, if a man were iuſtified by the law.
But it may be ſaid, that the iuſtification by workes of
the Law, doth not make voide the promiſe of grace, when as the matter is ſo handled, as ſaluation commeth in part by the works of the Law?
Yes verely it is made voide: for if ſaluation were before the Law was, only by grace, and now ſhould be by works and grace, then the promiſe of grace only, ſhould be made void. And therefore the Apo
Then it ſhould ſeeme there is no vſe of the Law, ſeeing it doth not iuſtifie vs in all, nor in part?
Not ſo: for it was giuen to ſhew and diſcouer ſin, yea through the corruption of our nature to increaſe ſin, ſo farre is it from taking away ſin.
How is that ſhewed?
By the manner of the giuing, which was with ſuch terror of thunder, lightnings, and ſmoke, and fearefull ſound of the trumpet, as the people could not abide the voyce of God: but were faine to deMoſes might bee a Mediatour to receiue it at Gods hands, and they at his.
VVhat obſerue you from that?
That the Law is terrible vnto vs by reaſon of our ſinnes, and driueth vs to ſeeke for a mediatour which is Chriſt alone, figured in the mediation of Moſes.
If the promiſe of grace take away ſinne, and the Law increaſe ſinne; if it take away the conſcience of ſinne, and this doth cauſe a conſcience and remorſe of ſinne; it ſeemeth that the Law is contrarie to the promiſe of grace.
Not a whit: for the Law would alſo take away ſin and the conſcience of ſinne, if any man were able
Tell vs then how the Law ſerueth, to the helping forward to the iuſtification, which is by the free grace of God?
The Law ſhutteth all men, and all that is of man, vnder ſinne: not to this end that they ſhould periſh, but contrariwiſe that they might be ſaued that be
Make that more plaine.
The Apoſtle compareth the Law to a Iuſtice of Peace, or a Sergeant which arreſteth ſuch as tranſ
How is this further cleered?
The Apoſtle compareth the Law to a garriſon, which is ſet in a towne to keepe men in ſeruitude, which haue not ſubiectly mindes to their Prince, to the end that comming to a iuſt and dutifull obedi
How elſe?
It is compared to a Tutor or Guardian which kee
VVhat other qualitie hath it of an Vſher?
As an Vſher directeth the ſteps of the child and inſtructeth him: ſo the Law after it hath brought vs to Chriſt, directeth vs in the way we haue to walke: ſo that it hath two notable and worthie effects, one to chaſe vs vnto Chriſt, and the other to teach vs how to walke when we are come vnto him.
VVhat further vſe hath the Law in the regenerate?
It hath three vſes in the regenerate: firſt, as a light it directeth. Secondly, as a prick it inciteth, becauſe God commandeth them. Thirdly, it frameth to hu
ROM. chap. 2. verſ. 14, 15.
14For when the Gentiles which haue not the Law, doe by nature, the things conteined in the Lawe, they hauing not the Lawe, are a Law vnto themſelues:
15Which ſhew the effect of the Law written in their hearts, their conſcience alſo bearing witnes, and their thoughts accuſing one another, or excuſing,)
AFter the doctrine of the creation and gouernment, what followeth?
The treatiſe of the Law?
VVhat Law?
The Morall law.
VVhy ſo?
Becauſe it was before the Goſpell, for it was giAdam in his integritie, when the promiſe of grace was hidden in God.
Muſt it therefore be firſt in vſe?
Yea verely: touching the former dutie, or vertue of the Law, which is to ſhew vs our dutie, and the ſinne, and the puniſhment thereof.
VVhy is it ſaid that the Law was not before Moſes?
That is to be vnderſtoood of the written Law, in the table of ſtones, by the finger of God: but that law was written in the beginning in the heart of Adam and Eue.
VVhat is the Law?
It is a doctrine commanding the perfection of godlineſſe and righteouſneſſe: and being handled in euery booke of the Scripture, it is ſummarily con
VVhat are the rules that ſerue for further profiting vnder the Law?
The firſt rule is, that we haue the true knowledge and right vnderſtanding of the Law, without the which it is vnpoſſible to reape any of the former fruites. For how can a man acknowledge the breach of that law which he knoweth not? or how can he ſerue him in the endeuour of performance of it, vn
VVhat is the ſecond?
That the Law is ſpirituall, reaching to the ſoule, and all the powers thereof.
Declare this ſecond rule more at large.
The Law chargeth the vnderſtanding to know euery dutie, euen all the will of God. It chargeth the iudgement to diſcerne betweene good and euill, be
Doth the Law require theſe alike of all.
No, but according to the ſex, growth in age, diffe
What is the third rule?
That the Law is perfect not onely charging the ſoule, but alſo the whole ſoule: not only to know, diſcerne, retaine, will, and follow good, but to doe the ſame perfectly. So in condemning euill, it con
What is the fourth rule?
When the Law forbiddeth or commandeth any thing, it forbiddeth and commandeth all meanes thereunto.
What is the fifth rule?
Whatſoeuer the Law commands, it forbids the contrarie, and whatſoeuer it forbids, it commandeth the contrarie.
Why is euery commandement ſet foorth vnto vs, by the ſecond perſon of the ſingular number, rather then by you, or no man, or euery man?
That euery particular man may know, that God ſpeaketh vnto him.
What gather you of that?
That God wiſely preuenteth that commo
So much of the generall rules that belong to the commandements. Of how many ſorts are the duties of the Law?
Of two: of our duties to God, and of thoſe to our neighbour.
What are thoſe towards God?
Of his worſhip, and therefore to be preferred be
How may that further be ſhewed?
By the puniſhments: for the breaches of the firſt table are more ſeuerely puniſhed, then the breaches of the ſecond. As he that reuileth the Magiſtrate ſhal beare his ſinne: but he that blaſphemeth God, ſhall be ſtoned to death.
What gather you of this?
The craftie practiſes of the Papiſts, who make men beleeue, that chiefe godlineſſe doth conſiſt in the workes of the ſecond table; as in charitie, almes, &c. thereby deceiuing the people to enrich themſelues.
Are all the duties of the firſt table greater, then all the duties of the ſecond?
Yea, if the compariſon be equall: as the chiefe of the firſt table with the chiefe of the ſecond; the mid
How is this worſhip of God diuided?
Into that which is ſhut vp in the minde only, and that alſo which is declared by outward actions.
What conſider you in theſe words, I am the Lord thy God that brought thee out of the land of Egypt, out of the houſe of bondage, Thou ſhalt, &c.
Firſt, the preface to all the ten Commandements, and then the firſt commandement.
How is the preface ſet, as a reaſon to the obſeruation of all the Commandements?
Thus: If I be the Lord thy God which brought thee out of the land of Egypt, thou muſt then keep al my commandements; but I am the Lord thy God which brought thee out of the land of Egypt, there
How can this belong vnto vs which are not Iſrael?
But wee are the Iſrael of God, and it ſerueth fur
VVhy doth the Lord make choice of that benefit, which nothing belongs vnto vs, rather then of any other, wherein we communicate with them?
Firſt, becauſe it is the manner of God, to allure the Iſraelites as children, with temporall benefits, hauing reſpect to their infirmitie and childhood: whereas we are bleſſed of God with greater knowledge, and therefore are men in reſpect of them.
Secondly, becauſe it was fitteſt to expreſſe the ſpi
Thirdly, becauſe it was the lateſt benefit, the ſweetnes wherof was yet (as it were) in their mouth. And herein the Lord reſpected our corrupt nature, that are readie to forget old benefits how great ſo euer.
So much of the preface. What is the commandement?
Thou ſhalt haue no other gods before me.
What is to be conſidered in this commandement?
The inward worſhip of God: as appeareth by the words before me, that whereof I alone take notice. Where we muſt take heed we imagine no likenes of God, thereby ſetting vp an idoll in our hearts, if wee liken him to any thing whatſoeuer. For the better auoidance whereof, we muſt ſettle our mindes vpon Chriſt, in whom only God is comprehenſible.
How many things are to be conſidered in the inward worſhip?
Two: according to the inward man; the former of the vnderſtanding, the other of the will and affe
What is required touching the vnderſtanding?
Knowledge, firſt, of the properties and actions of God, as is before ſaid; his Subſtance being paſt fin
What is contrarie to this?
To put our truſt in our ſelues, or in our friends, honour, wiſedome, money, learning or credit: which are but meanes giuen vs of God to glorifie him the better.
What is our dutie concerning this and all other good meanes?
To truſt in God no leſſe when wee haue them, then when we want them.
VVhat vertue ariſeth of this trust and inclination?
Hope, whereby we patiently attend for all things that we neede at Gods hands: not only when wee haue the meanes, but alſo when wee ſee no apparant meanes: as the Iſraelites did in the deſert, and when the meanes ſeeme contrarie, as the three companiDaniel, and Daniel himſelfe, and Iob, I will truſt in God although he kill me.
VVhat further ariſeth of theſe former vertues?
Humilitie, whereby we caſt our ſelues down be
VVhat ſay you of the will and affections?
In the will and affections is required, firſt, loue, that becauſe wee know and beleeue that he is good, we loue him aboue all: which loue (for that we can
VVhat is contrary to this loue of God?
The loue of our ſelues and of worldly pleaſures, for whoſe cauſe wee leaue thoſe duties which God craueth of vs: whereas loue requireth, that with Moſes and Paul wee ſhould wiſh our ſelues to be damned and accurſed, rather then the glorie of God ſhould any whit be ſtained.
VVhat further is required?
To feare him,Matth. 10. 1. Pet. 3.6.
What is yet further required in the inward worſhip?
The reuerence of the Maieſty of God, in regard whereof we ſhould carrie ſuch ſhamefaſtnes in all our actions, that no vnſeemely behauiour may pro
How was this prefigured in the Law?
That when men would emply themſelues accorI am in the middest of you: whereby the filthineſſe of the mind was for
What is contrary to this reuerence of the Maieſty of God?
Irreuerence, or prophaneneſſe of men to God
What is the ſecond Commandement?
Thou ſhalt not make thee any grauen Image, nor likeneſſe of things, &c.
What obſerue you in that this Commandement is next?
That the inward and outward worſhip of God, muſt needfully go together: ſo thoſe that dare pre
What is the ſumme of this Commandement?
The outward worſhip of God, as appeareth by the words, make, bow, worſhip.
What is forbidden in this Commandement?
All will-worſhip how great a ſhew ſoeuer it haue.
What are the parts of that wil worſhip?
The outward worſhip of
You haue ſpoken of things generall in the outward worſhip of God: what are the particulars forbidden in the worſhip of God, otherwiſe then he commandeth?
Firſt, we are forbidden to make Images; and ſe
Why is this part ſo largely ſet forth?
To meete with the corruption of men, and their readineſſe to Idolatrie.
Are all Images by this commandement vnlawfull?
No, but in Gods ſeruice: for in ciuill vſes they may be lawfull.
What gather you of this?
That the Popiſh doctrine of Images, that they are Lay mens bookes, is flat contrary to the word of God; and therefore falſe and erroneous.
What Images are moſt of all condemned?
To make an Image of God; for it is a great ſinne to imagine in our hearts that hee is like any thing, how excellent ſoeuer we do thinke it; but it is much worſe ſo to ſet him out to the view of others, conſi
Did not the Iſraelites worſhip the calfe, as the Papiſts ſay?
No: but they worſhipped God in the calfe:Exod. 32.5.Moſes had not done well in making them drinke that againſt their conſcience which they iudged to be God.Verſ. 20.
Wherein did they ſinne ſo grieuouſly?
In ioyning God to the worke of their own hands, which cannot be ioyned: for God ſaith by his ProHoſea, You ſhall no more call vpon me in Baal.
Hoſ. 2.16.
How appeareth it that wee ſhould make no Image of God?
In the 4. of Deut. the Lord forewarned the Iſraelits,Verſ. 12.
But what moues the Papiſts to point God like an old man?
The falſe expounding of that place in Daniel, where hee is deſcribed to bee the ancient of daies. Whereby is meant his Eternitie, that he was before al times. But whatſoeuer property by Image they de
VVhat other
All repreſentations of any grace of God other
What is to be obſerued herein?
Cor. 11.Pauls rule, who ſaith, that which I haue receiued, I haue deliuered vnto you: for if he could adde nothing to Gods ordina
VVhat further is forbidden?
All the meanes of Idolatry, and therefore no pro
VVhat things changeable are heere forbidden?
All ſuch ceremonies which are repugnant to Gods word.
So much of the things forbidden: what are the things commanded?
Deut. 4.2.Moſes declareth it, ſaying, Doe that which I com
Of how many ſorts are they?
They are partly ſuch as we giue vnto God, and partly ſuch as God giueth vnto vs.
VVhat are the things that we giue vnto God?
They are either
VVhat are the ordinarie?
Prayer for ſuch things as we lack, which both publikely and priuately muſt be vſed of all Chri
VVhat are the extraordinary?
Faſting, and feaſting, all vnto God.
VVhat are the things God giueth vs to ſerue him by?
Firſt, the creatures in whom we may behold the glory of God, his word, Sacraments, miniſtery, and cenſures.
So much concerning the words, Thou ſhalt not make any Image of any thing, &c. What is to be obſerued of that it is ſaid, thou ſhalt not worſhip them?
That it is a farther degree of Idolatrie, as to ſhrine, clothe, and couer them with pretious things; to kneele or light a candle before them, &c. or to praiſe theſe inuentions of men: wherein although the groſſe Idolatrie of Poperie bee taken away from amongſt vs, yet the corruption cleaueth to the hearts of many, as is ſeene in them that make courteſie to the Chancell where the high altar ſtood, and giue the right hand vnto ſtanding croſſes.
The worſhip of what Images is here forbidden?
The worſhip of all ſuch as are made with mans hands; and ſuch as Eſay ſpeaketh of,Eſa. 44. Pſal. 115.Hoſea meaneth, ſaying, They worſhip their gold & ſiluer. And laſtly, ſuch as haue eyes and ſee not, mouthes and ſpeake not, eares and heare not, noſes and ſmell not, feete and goe not, &c.
What gather you of this?
That the Popiſh Idolatrie is here flatly condemIupiter, Mars and ſuch like, but the godly Saints (as they ſay:) yet the worſhip of their ſaints is alike with the other; be
The reuerent geſtures of the body being forbidden to be giuen to Images: it ſeemeth thereby that they are commanded to be giuen to the God of heauen.
So they are.
Is there any vſe of our bodily behauiour before God, ſith he is a ſpirit and ſearcheth the heart?
Yes verily: for firſt the body it ſelfe oweth a du
What geſtures are moſt conuenient for the body?
Diuers, according to diuers exerciſes: as at the reading of the Word ſtanding, at prayer kneeling, and therby to witnes our humility, by caſting down our eyes, our confidence by caſting them vp; or with the Publican to knocke our breaſts.
What further is forbidden here vnder the worſhip of Images?
To vſe any thing God hath commanded otherKing. 18.4.
What elſe?
To pray for ſuch things as God hath made no promiſe of,Sam. 6.Iohns Goſpell about their neckes, or any other Goſpell to heale diſeaſes.
Peoceed to the reſt of the things forbidden.
The abuſe of the Sacraments, which in Poperie are made ſacrifices, alſo the abuſe of the Miniſtrie, which is giuen to edifie, and not to exerciſe tyrannicall Lordſhip ouer his flocke and fellow ſeruants, as doe
Matth. 14.
So much of the Commandement: what are the parts of the Reaſon?
A threatning to reſtraine from diſobedience, and a promiſe to allure to obedience.
What is the ſumme of the threatning?
That hee will puniſh the offender both in him
Declare the ſame more at large.
If any are ioyned vnto God in Chriſt, and promi
But how doth that agree with the righteouſneſſe of God, to puniſh one for another?
Very well: for if Princes, whoſe iudgements are not ſo deepe as Gods; which are paſt finding out, yet do diſinherit and put to ſhame the poſterity of Trai
Is there any that hate God?
Yes verily: for ſo many as loue otherwiſe then God hath commanded hate him; for although euery Idolater will ſay that hee loued God; yet heere God witneſſeth of him that he is a lier, and that he hateth God, in that he hateth the worſhip that he comman
So much of the threatning: what is the ſumme of the promiſe?
That he will bleſſe the obedient vnto many gene
What is the third Commandement?
Thou ſhalt not take the name of the Lord thy God in vaine, for the Lord wil not hold him guiltleſſe that taketh his name in vaine.
VVhat is meant by the name of God?
The titles, and properties of God, together with the ordinances, workes, and the whole outward worſhip of God, as that whereby God is made knowne vnto vs; taken from the manner of men which are knowne by their names.
VVhat is meant by this word, in vaine?
All abuſe of them, taking the ſmaller fault to de
What requireth God of vs in this Commandement?
Our carefull and heedie watch, as to auoide the prophaning and abuſe of the things aforeſaid by our tongue; ſo to vſe them with all reuerence and cir
Why was it needfull to haue a ſpeciall commandement, for the vſe of the tongue in Gods ſeruice?
Iames 3.
What is here generally to be obſerued?
That ſith God without vs is able to maintaine his glorie, either by himſelfe, or giuing it to Angels; and that wee are ſo highly honoured in that we are tru
What is that wherein this our carefulnes is required?
A diligent preparation before we ſpeake of any of theſe holy things, by conſidering both of the cauſe that ſhould moue vs to ſpeake of them, and of the re
What are the parts of the prohibition?
An vnreuerent, or a ſudden and cauſeleſſe ſpea
What diſpoſition is required of vs in the mention of them?
To thinke vpon the greatnes of Gods power, to puniſh the taking of them amiſſe, and to bleſſe the right vſe of them. For which cauſe wee ought to rePſal. 99.the name of God is fearefull.
What things are more ſpecially forbidden?
The abuſe of oathes and vowes.
In taking an oath what chiefly ſhould we regard?
Firſt, whether the matter bee doubtfull whereof wee ſpeake. Secondly, whether it be weightie and worthie of an oath.
May then ſuch perſons as haue no weightie matters to deale in, take an oath at all?
No verely: So it is altogether vnlawfull for chilRom. 1.9.
What thirdly muſt we regard in taking an oath?
Heb. 6.Verely or Truly: for then by the example of Chriſt wee muſt ſpare the oath. Fourthly, whether he for whoſe cauſe wee giue the oath, will reſt in it, and giue credit vnto it: for otherwiſe the name of God is taken in vaine. Fiftly, if an oath be giuen, we muſt vſe no other then Gods word alloweth: although in receiuing an oath of another which is an Infidell, a man may receiue it from an Idolater ſwearing by his falſe gods.
VVhat is contrarie to the right vſe of an oath?
Firſt, a raſh oath. Secondly, a ſuperſtitious oath, as by the Maſſe, and our Ladie. Thirdly, a blaſphe
What is the right vſe of a vow?
To co
How is it abuſed?
Either by vnlawfull vowing, or not paying our vowes, or elſe delaying and deferring the paiment.
Hitherto of the Commandement. What is the ſumme of the Reaſon?
By this threat he meaneth extreme vnhappineſſe to the tranſgreſſors.Gen. 35.1.
Rehearſe the fourth Commandement.
Remember the Sabbath day to ſanctifie it,Pſal. 32.
What is the ſumme of this Commandement?
That vpon the Lords day, wee ſeparate our ſelues wholly from all other exerciſes, to the ſeruice and worſhip of God alone.
Is the Lords day only a ſeparation to Gods ſeruice?
No: for of this nature alſo are faſts, for auoiding of ſome great euill; and thankfull feaſts, for the ob
To what commandement then doe you referre the Churches meeting on the working daies?
That is alſo by a manner of ſpeech of one part for the whole, contained in this commandement; yea it reacheth alſo to the times which the familie appoin
VVhat need is there euery ſennight of a whole day
to ſerue God in, ſeeing we may ſerue God euery day?
That is not enough: for to the end we ſhould not plunge our ſelues ſo deeply into the affaires of the world, from whence wee ſhould not recouer our ſelues; the wiſedome of God hath thought good, that one day in ſeuen there ſhould be an intermiſſion from them, when wee ſhould wholly ſeparate our ſelues to the ſeruice of God.
What other can you alleage?
For that a whole day is needfull for the perfor
What further?
For that if Adam in his perfection had need of this helpe, much more we, which are ſo grieuouſly cor
You are then of iudgement, that the reſt of the Lords day and of the ſeuenth day cannot be taken away.
Yea verely, as that which is conſtantly and perpe
How proue you that this commandement is not ceremoniall but perpetuall?
Firſt, no Ceremonie hath place in the morall Law whereof this is a part: otherwiſe if this be Ce
But ſith it ſometime ſhadowed our eternall reſt: is it not therefore ceremoniall?
That followeth not: for that the ceremonie of repreſentation of the ſpirituall reſt, came after the commandement of the reſt; and therefore is acceſ
Haue you yet any further reaſon to confirme the perpetuity of the reſt of the ſeuenth day?
Our Sauiour Chriſt willing his children which ſhould liue about 40. yeeres after his aſcenſion,Mat. 24.
But is our rest vpon the Lords day or Sunday perpetuall and vnchangeable? or may not another ſeuenth day be placed in ſtead thereof?
No creature in heauen or earth can alter it.
Why ſo?
Becauſe as God ceaſed from his labors on the Sa
Is there any further proofe hereof?
The continuall practiſe of our Sauiour Chriſt,Iob. 20.19. and 26.Act. 2.1. and 20.7. &c. Reuel. 1.10. 1. Cor. 16.1.
When doth this our Sabbath begin?
At the dawning of the day; for Chriſt roſe in the dawning: and to put a difference between the Iewiſh Sabbath, and the true Chriſtian Sabbath it is need
Declare that by ſome example.
Act. 20.Paul being at Troas, after he had preached a whole day vntill midnight, celebrated the ſupper of the Lord the ſame night, which was a Sabbaths day ex
How is the Commandement ſet forth?
Firſt in a ſhort ſumme, and after declared by parts.
What is the ſhort ſumme?
Remember thou keepe holy the Sabbath day.
What is to be obſerued in the word, Remember?
That although all the Commandements are needfully and diligently to be remembred, yet this more ſpecially.
Why ſo?
Firſt, becauſe this Commandement hath leaſt light of nature to direct vs to the obſeruation of it.
Secondly, for that wee are naturally moſt negli
What is it wee ſhould here remember, for the better ſanctifying of the Sabbath?
That we ſhould compaſſe all our buſineſſe within the working daies, that the worldly affaires enter not or encroch into poſſeſſion of the Lords day; not onely willingly, but not ſo much as by any forget
What are the parts of the Commandement?
They conſiſt, partly in declining from things vn
What muſt wee decline and leane vndone on the Lords day?
Generally all our workes,Numb. 15.32.33. Exod. 31.10.11.12.
What gather you from hence?
In the forbidding of the gathering of ſtickes,Exod. 34.21.
Is it meerely vnlawfull to doe any bodily worke on the Lords day?
Things belonging to common honeſtie, and alſo to neceſſity for preſeruation of life, health, and goods, which otherwiſe would periſh if they were not ſaued on that day, are excepted.
Are we as ſtrictly bound to keepe this Commandement as the Iewes?
Yes verily, ſo farre as the Commandement reach
Exod. 35.3. and 16.23.What do you ſay to the making of a fire, and dreſsing of meat vpon the Lords day? for neither of theſe were lawfull to the Iewes.
Not to make a fire, or dreſſe meat on the Sabbath, were proper to the Pedagogie or maner of the goMoſes: it being therefore not perpetuall, muſt neceſſarily follow to be ceremoniall.
Why is there ſo large a rehearſall of works and perſons in this Commandement?
To take away all excuſes from all perſons: for the Lord did ſee the corruption of men, who if they themſelues come to the Church would thinke it ſuf
What is the vſe then of this rehearſall?
That euery one is bound to yeeld a dutie vnto God.
Was it not ordained alſo for reſt vnto beaſts, and honeſt recreation for men, eſpecially ſeruants?
They that ſay it was a policie for the reſt and re
Why doth he then make mention of the beaſt in this Commandement?
Becauſe of the whole imployment of men in the Lords ſeruice; for that beaſts cannot bee trauelled, vnleſſe man be withdrawne from Gods ſeruice: yea though the beaſt could labour without mans atten
But to whom ſpecially is the charge of this Commandement directed?
To Houſholders and Magiſtrats.
What is the charge of Houſholders?
That not onely himſelfe keepe the Lords day, but his wife and all his children and ſeruants: for as they ſerue him in the weeke; ſo muſt he ſee that they ſerue God on the Sabbath.
What gather you of this?
That a Houſholder ſhould at leaſt be as carefull of the Lords buſineſſe as of his owne: and if hee will not keepe ſuch a ſeruant as is not faithfull in his or
VVhat is the Magiſtrats part?
To ſee that all within his gates keepe the Lords day: which ſith he muſt doe to ſtrangers, as Turkes and other infidels, by cauſing them to ceaſe from la
So much of the things that are forbidden, and of the perſons whom this Commandement concerneth. What is to be done on the Lords day?
We muſt wholly exerciſe our ſelues in the holy ſeruice of God, partly in the Church, which is the proper vſe of the Sabbath; and partly out of the Church and in the familie, the better to performe the exerciſes in the Church before they bee done, and the more to profit by them after they are done.
What muſt we doe in the Church?
Cor. 16.
What muſt be done out of the Church?
Luk. 14.7. to 16.Pſal. 80.Pſal. 92.
What further proofe haue you of this continuall exerciſe?
In the Law, euery euening and euery morning were ſacrifice, swhich on the Sabbath were multipliPſal. 92.
What gather you of this?
That al exerciſes which ſerue not to make vs more fit to ye Lords work, are vnlawful vpo
What difference do you make between Sabbath nights and other nights?
Great: for we ſhould lay our ſelues down in grea
So much of the commandement. What is the reaſon?
A ſecret reaſon of compariſon of the leſſe: that for ſo much as God hath giuen man ſixe daies to doe his owne buſineſſe in, whether in labour or honeſt refreſhing, which might haue giuen but one; hee ought not to grutch vnto God, the ſeruice of one whole day in ſeuen, who might haue taken ſixe to himſelfe, and left one onely to him.
What gather you from thence?
The inequall and niggardlie dealing of men with God.
How ſo?
For that by this commandement, asking at their ſeruants hands the worke of a whole day, yet in the Lords day are contented, both for themſelues and thoſe vnder them, to meaſure the day at three or foure houres; vſing one meaſure to mete the ſeruice due vnto them, and another to mete the ſeruice due vnto God; which thing is abominable before God,Prou. 11.7.
What is the other reaſon?
A reaſon expreſſed, which depe
Was the Lord idle on the ſeuenth day?
No verilie: he did a great work in preſeruing the things created. So muſt we learne not to be idle vp
What is meant by ſanctifying?
Setting apart from worldly buſines to the ſeruice of God.
What by bleſsing?
Not that this day in it ſelfe is more bleſſed then obleſsing it, hee meaneth thoſe that keepe it ſhall be bleſſed.
Wherein are they ſaid to be bleſſed that keep the Sabbath day?
Firſt, in al the holy exerciſes of the Sabbath, which ſhal ſerue to their further increaſe, both of the know
So much of the first table concerning pietie, whereby God as a King, or father of a houſhold, doth teach his ſubiects or familie, their duties towards himſelfe: What is taught in the ſecond table?
Iuſtice, ſet downe in ſixe commandements. Wher
What is generall to them all?
That it is like vnto the firſt table: which is, that ac
What is further common to all?
That out of our loue to our neighbour, wee draw all our duties to all men, reaching them euen to the wicked; ſo farre forth as we hinder not Gods glorie, nor ſome great dutie to other, eſpecially the houſe
May not that which ſeemes our dutie to man hinder the honour of God?
Sometime it may ſo fall out, that that which men require, and that (commonly) of right, may not be giRahab, being ſubiect to the King of Iericho, ſhould haue failed in her dutie, if ſhe had ſent the ſpies at the Kings commandement, (ſhee preferring the obedience ſhe owed to God, before the dutie ſhe owed to man.) In regard whereof alſo, Ionathan reDauid, preferring the greater dutie before the leſſer. So we owing a grea
But what if two haue need of that, which I can beſtow but vpon one only?
I muſt make choice of thoſe that bee of the houſe
So much of the generall. How are theſe ſixe diuided?
Into ſuch as come vnto conſent, and further: and ſuch as come not to conſent.
What Commandements come to conſent, and further?
The firſt fiue of this ſecond Table.
How are they diuided?
Into thoſe that concerne ſpeciall duties to ſpeciall perſons, and thoſe that concerne general duties to al.
What Commandements concerne ſpeciall duties?
The firſt of the ſecond Table.
What is the ſumme of the Commandement?
All ſpeciall duties to man, in regard of his and our ſpeciall calling.
How many ſorts of perſons are here to be conſidered?
Two, vnequall and equall.
Who are vnequall?
Superiours and inferiors.
What are ſuperiours?
They are ſuch, as by Gods ordinance haue pree
Why are all ſuperiours called by the name of parents?
For that the name of parents being a moſt ſweete name, men might thereby be allured the rather to the duties they owe, whether they bee duties that are to bee performed to them, or which they ſhould per
What elſe?
For that the ſame at the firſt, and in the beginning of the world, were both Parents, Magiſtrates, Paſtors, Scholemaſters, &c.
How doth this agree with the Commandement of Chriſt, that we ſhould call no man father or maſter vpon earth?
The anſwere is, that our Sauiour meaneth onely to reſtraine the ambitious titles of the Phariſies in thoſe daies, which deſired not onely ſo to bee cal
What is the honour due to ſuperiours of all ſorts?
Reuerence of the mind, declared by ſome ciuill ſubmiſſion, as of riſing before them, and of giuing them the honour of ſpeaking firſt.
Is there no dutie of ſuperiors towards their inferiors?
Yes: that they carrie themſelues ſo, as they may be worthie the honour is giuen them.
How many ſorts of ſuperiors are there?
Two: without authority, and with authority.
Who are ſuperiors without authority?
Such as God hath by nature, or by ſupereminent gifts, lifted aboue vs; as the elder before the yon
VVhat is our dutie towards ſuch?
Firſt, to acknowledge the things wherein God hath preferred them vnto vs. Secondly, to make our benefit of them ſo farre as our calling will ſuffer.
VVhat is the dutie of them that are elders in yeeres?
By graue and wiſe cariage of themſelues, to pro
VVhat followeth thereof?
That of the one ſide they auoid lightneſſe and va
VVhat is the dutie of ſuch as are ſuperiors in knowledge and skill?
To vſe their skill ſo as others may be benefited by them.
Who are the ſuperiors with authority?
Such as by office haue charge ouer others.
What are the inferiors?
Such as be committed vnto their charge.
What generall dutie is there betweene the ſuperiors and inferiors of this ſort?
Tim. 2.1. Pſal. 20. & 21. Gen. 24.1Pſal. 3.9. & 25.22. and 28.9.
What is required of the inferiors?
Two things: ſubiection, and obedience.
What is ſubiection?
An humble and ready mind of ſubmitting themRom. 13.1. Tit. 3.1. 1. Tim. 6.1.
What is obedience?
A voluntarie and heartie doing of that which the ſuperiors commande, or patient ſuffering of that they ſhall afflict them in;Epheſ. 6.5.6.7. 1. Pet. 2.19.20.
Is there no reſtraint of this obedience?
None, ſauing that which we owe vnto God; in regard whereof our obedience to them muſt bee in the Lord;Epheſ. 6.1. and 5.24. 1. Sam. 22.17.
So much of inferiors in generall. What is the dutie of ſuperiors?
Prudently to gouerne ſuch as are committed vnto
In what things doth this conſiſt?
In two: direction, and recompence or re
Wherein conſiſteth direction?
In word and in worke.
What muſt be done by word?
They muſt bee inſtructed and commanded in the things which pertaine to God, and to their ſpeciall callings.
Muſt euery ſuperior in authority, bee carefull for the inſtruction of his vnderlings in the things of God?
Yes verily: and herein God hath declared his ſingular care of the euerlaſting good of men: who hath therefore commended the care of Religion to ſo many, to the end they might be ſo much more aſ
What is direction in worke?
Good example of life, whereby we are to goe be
Hitherto of Direction: What is Recompence?
It is either a cheerefull reward for well doing, or a iuſt chaſtiſement for euill; which both ſhould bee anſwerable to the deed done.
How many kinds of inferiors are there?
Two: priuate and publike, and conſequently ſo many ſuperiors.
VVhat is the dutie of inferiors in priuate?
Gen. 39.2.3.4.
VVhat is the dutie of the ſuperiors in the houſhold?
Prou. 27.23.24.25. Prou. 31.15. Gen. 18.6.7.8. 1. Tim. 5.8.
VVho are the gouernors in the houſhold?
Epheſ. 5. and 6. Col. 3. and 4.
VVhat is the dutie of the ſeruant in regard of his maſter?
With care and faithfulneſſe as in the preſence of God,Gen. 24.10.11. &c. Epheſ. 6.5.6.7.
VVhat is the masters dutie?
Deut. 24.14. & 15.13.14.
VVhat are the common duties to the husband and wife?
Epheſ. 5.25.
yet ſo as the word preſſeth loue at the husbands hands more then at the wiues, becauſe men are commonly moſt ſhort of that dutie.
VVhat is the wiues dutie to her husband?
Epheſ. 5.22.
Secondly,Cor. 11.7.
Thirdly, ſhe muſt be a helper vnto him,Gen. 2. 1. Tim. 3.11.
VVhat is the husbands dutie to his wife?
In an entire loue vnto her,Epheſ. 5.
VVhat is the dutie of children to their parents?
It is either generall or ſpeciall.
VVhat is generall?
So to carrie themſelues both in their parents tuProu. 10.1. and 17.25. & 32.28.
VVhat is the ſpeciall dutie?
That they ought not ſo much as attempt to beſtow themſelues in mariage, without their parents coGen. 24. Iudg. 14.1. Gen. 21.21. and 27.46. & 28.9. 1. Cor. 7.36.37.38.
VVhat reaſon haue you to perſuade children vnto this dutie?
That ſeeing their parents haue taken ſuch great paines and trauell in bringing them vp, they ſhould reape ſome fruits of their labours in beſtowing of them; beſide, that they giue them this honour, of e
Is this dutie required onely of children to their naturall parents that begat them?
No: it is alſo required of children to their vncles
Heſt. 2.
What is the ſecond dutie of children to their parents?
Tim. 5.
So much of the duties of children to their parents. What are thoſe of parents towards their children?
They are either common to both parents, or par
What are the common duties of both parents?
Prou. 20.11. & 22.6. Gen. 4.2.
What is the ſecond common dutie?
Cor. 12.14.
What ſpeciall dutie is there of the parents to the eldeſt ſonne?
Gen. 49.3.4.
So much of the common duties to both: What is required of the father eſpecially?
Gen. 35.18. Luk. 1.62.63.
VVhat ſpeciall dutie is laid vpon the mother?
To nurſe the child, if ſhee be able.Gen. 21.7. 1. Sam. 2. 1. Tim. 5.10. 1. Tim. 2.15. Lam. 4.3.4. 2. Sam. 24.17. Matth. 11.2. 1. Theſ. 2.7.8. and 11.
Hitherto of ſuperiors in priuate. What are they in publicke?
They are ſuch as procure the common good of thoſe, of whom they haue receiued the charge; and which forgetting themſelues and their owne priuate good, ſo often as need ſhal require, procure the good of thoſe which are vnder them.
VVhat is the dutie of their inferiors?
To miniſter charges,Rom. 13. 1. Tim. 5.17.18. 1. Cor. 9.4.5.6.7.8.9.10. & 13.
Of how many ſorts are thoſe ſuperiours?
They are alſo of two ſorts:King. 2.3 1. Tim. 2. 1. Pet. 4.13.14.
VVhy call you the other humane creatures?
Becauſe notwithſtanding they are appointed of God, and ſuch as without them, neither Church nor Common-wealth can ſtand: yet are not their kinds, and number, and order ſo appointed of God, but that men may make moe or fewer, of greater authority or leſſe, according as the occaſions of places, times, or as the diſpoſition of peoples doe require.
What are the duties of the ſuperiors in the Common-wealth?
They are twofold: Firſt,Tim. 2.1.2.
VVhat is the ſpeciall dutie of the ciuill Magistrate in Gods matters?
To ſee that true Religion bee maintained by the example of Ezechiah, Ioſiah, and other good Kings,
Tim. 2.2.
VVhat is the Magiſtrate ſpecially to performe in reſpect of mens matters?
Tim. 2.1. Dan. 4.7.8.9. Rom. 13.4.5.
So much of vnequals. VVhat is required of equals?
Philip. 2.
So much of the Commandement. How is the reaſon of the Commandement commended vnto vs by the Apoſtle?
Eſa. 65.20.
How doth the Lord reuenge the breach of this Commandement, euen in this life?
Firſt vpon the parents, in giuing vnto them vngra
But how is this promiſe truely performed; ſeeing ſome wicked men liue long, and the godly are taken away, euen in the middeſt of their time?
The godly liue ſo long as it ſhall ſerue for Gods glory, and for their owne good: but the wicked liue to their further condemnation. And herein God doth not a whit breake his promiſe; for if he promiſe a man ſiluer, and pay him with gold, and that with greater quantity, he doth him no iniurie, and the wicked gaine nothing by their long life, recei
So much of the fifth Commandement concerning all ſpeciall duties. What are the generall duties of the commandements that follow, which come at least to conſent?
They are either ſuch as concerne the perſon of our neighbour; as the ſixth, or thoſe which belong to his perſon, as the ſeuenth, eight, and ninth.
Rehearſe the ſixth Commandement.
Thou ſhalt not murder.
What is the ſumme of this commandement?
Not to hurt our own perſon, or the perſon of our neighbour; but to procure ſafety, and to doe thoſe things that lie in vs, for the preſeruation of his and
What are the ſorts of duties here contained?
Either inward or outward.
What are the inward?
Mat. 5.21. 1. Iohn 5.15. Iam. 3.14. Amos 6.5.6. Rom. 1.31.
What is contrary to theſe?
Epheſ. 4.26. &c.Adam. Thirdly, a care of peace, and of auoiding offences. Fourthly, an eaſineſſe to be reconciled. Fiftly, compaſſion. Sixt
What are the outward?
They are to our neighbour either aliue or dead.
What are they to our neighbour aliue?
They are either in geſture or otherwiſe.
What are they in gesture?
Gen. 4.5.6. Matth. 27.39. Geneſ. 21.9. Galat. 4.29. Pſalm. 10.
What are they that are otherwiſe?
Either in word or deed, which are alſo either a
What are the breaches in word against this Commandement?
When ſpeeches are contemptuouſly vttered,Matth. 5. Prou. 12.18. Leuit. 19.14. 2. Sam. 6.20. Iob 29.15. Eph. 4.31. Iam. 5.9.Racha: or wrathfully, as to cal him foole; in which reſpect, words proceeding from wrath, are in the Scripture compared to Iuniper coales, which burne moſt fiercely; or to a razor, or the pricking of a ſword that cutteth moſt ſharply. Mockings, for ſome wants of the bodie, eſpecially for pietie; in ſtead that they ought to be an eie to the blind, and a foot to the lame. Crying, which is an vn
What is the contrary?
Courteous and amiable ſpeeches, and to ſpeake to the heart one of another.
What are they in deed against the body?
Either directly, or indirectly.
What are the indirect hurts of the body?
They are either
What are the indirect hurts in priuate?
When it is againſt our wil, and we thinke nothing of it, as he which felleth a tree,Deut. 19 4.Iacob
Eſau by his mothers counſell.Geneſ. 27.44. Rom. 12.21.Exod. 22. Iohn 5. Prou. 7. & 25.15. Eccleſ. 10.16.Chron. 16.12.Judg. 14.12. 2. Kings 1.2.&c. Eightlie, to this indirect murther belongeth, when women with child, either by miſdiet, or ſtraine by reaching, and much more by dancing, either hurt the fruit of their wombe, or altogether miſcarrie. Ninthly, when ſtaires are ſo made that they are like to hurt either children, ſeruants or others: or when welles and ditches are not couered or fenced: wherDeut. 22.
What are the publicke?
Numb. 35 31.32. Prou. 17.15. Deut. 25.3. 2. Cor. 11.24. Deut. 16.20.
Seeing our loue is commanded to God and man onely: whereof is it that mercifulneſſe is commanded to beasts?
Prou. 12.10. Deut. 22.6. & cap. 25.
So much of the murderers of the bodie alone. What are they of the ſoule and body both?
In ſuperiours,Prou. 29.18. Exec. 3.8. Ier. 48. Eſa. 62.6. 1. Pet. 5.2. Act. 20.28.
Are inferiors alſo guiltie of this ſinne?
Yea verily: all thoſe people that haue no know
How doe both ſuperiors and inferiors kill the ſoule?
By euill example of life: contrary whereunto is,Mat.
Theſ. 5.14. Heb. 10.24. 1. Cor. 10.32. Leuit. 19.17.
So much of the duties of this Commandement appertaining to the perſon of our neighbour whiles he is aliue. What are they after his death?
They either belong to his body or to thoſe that pertaine to him.
What are the duties belonging to the bodie of the dead?
To ſee it bee honeſtly buried, and funerals with mourning which is moderate; and therefore it be
What is that muſt bee performed to thoſe which belong vnto him?
Ruth. 2.20.
So much of the Commandement it ſelfe. What doth the breach of it deſerue?
Iudgement without mercy ſhall bee vpon thoſe that are mercileſſe.
Of how many ſorts is it?
It is either concerning this life, or that to come.
What are they in this life?
Exod. 21. Iudg. 1.5.6.blood-thirſtie men liue not halfe their daies; more particularly in Magiſtrates that ſhould puniſh and doe not, that their life goeth for the offenders; as Achabs for Benadads:
King. 20. 2. Sam. 13.29.Dauid was exceedingly puniſhed for ſparing blood-thirſtie men, as was Abſolon, and not puniſhing them. Alſo God threatneth that he will not only reuenge the blood of the ſlaine vpon the murtherer himſelfe, but alſo vpon his iſſue and poſterity in vncurable diſeaſes.
What is the puniſhment concerning the life to come?
Eſa. 1. 1. Tim. 2.8.
What reaſons are there to ſet forth the detestation of this ſin of murthering a man downe right?
If a man deface the image of a Prince he is ſeuereNumb. 35.33.
So much of the former Commandement concerning the perſon of our neighbour. VVhat is the other?
It is of things belonging vnto him: wherein as euery one ought to be moſt pretious vnto him, ſo it is in order ſet the former; and therefore followeth the ſeuenth Commandement touching his wife, which is as himſelfe and one fleſh with him.
Rehearſe the Commandement.
Thou ſhalt not commit adulterie.
VVhat is the ſumme of it?
Continent or chaſt vſage towards our ſelues, and towards our neighbour: forbidding all vn
What are the ſpeciall duties of this Commandement?
They are either inward or outward.
What are the breaches against the inward dutie?
Matth. 5.28. Coloſ. 3.5. 1. Theſ. 4.4.5. 1. Cor. 7.9.
The vnchaſtitie and vnhoneſtie of the mind; and it is either the deſire of ſtrange fleſh, with reſolution to haue it if he could; or elſe an inward boiling and burning, whereby godly motions, as with a fire, are burnt.
What is contrary to this vncleaneneſſe?
The virginitie and continencie of the mind.Cor. 7.3.4.
What are the outward?
Such vnchaſtneſſe as being once ſeated in the mind, after ſheweth it ſelfe outwardly.
Of how many ſorts is it?
It is either in things that belong to the body, as apparrell, meate drinke, &c. or elſe in the body it ſelfe.
How is this Commandement broken in apparrell?
Deut. 22.5.
What are the reaſons hereof?
God would haue euery ſex hereby maintained, that the man ſhould not bee effieminate, nor the wo
VVat is the ſecond breach in apparell?
When it is exceſſiue aboue either our eſtate, or elſe ability.
VVhat is the third?
When there is in it lightneſſe, as ſome apparell is called by the holy Ghoſt,Prou. 7.
VVhat is the fourth?
Sam. 13.
But may not women in their apparell ſubmit themſelues to pleaſe their husbands?
They muſt ſeek to pleaſe them by lawfull meanes;
Pet. 3.5.
VVhat apparell are we then to vſe?
Such as commeth vnder the rule of the Apoſtle;Tit. 2.
So much of the breach of this Commandement in apparell. What is it in meate and drinke?
Either in the quality,Deut. 14.21. Ezech. 16.49.
VVhat is contrarie to this?
A moderate and ſober diet.
So much of the breach without the body. VVhat is it in the body?
Either in the parts, or in the whole.
VVhat breach is there in the parts?
When the tongue, eyes and eares are ſuffered to wander in wantonneſſe.
How is this Commandement broken in the tongue?
In filthie ſpeech,Cor. 15.33. Epheſ. 5.3.4
VVhat is contrarie to this?
Modeſt and chaſte talke,Iudg. 3.24. 1. Sam. 1.19.Iudg. 3.24. 1. Sam. 1.19.he knew her, he couered his feet.
VVhat breach is thers in the eye?
Matth. 5. Gen. 29.7. 2. Pet. 2.14.
VVhat is contrary to this?
Iob 31. Pſal. 119.
How doth a man ſinne by his eares?
When he delighteth in hearing vnhoneſt things, although for his credit hee will not ſpeake them.
VVhat further abuſe of the parts is there this way?
Eſa. 3.16. Marke 6.22.
VVhat is contrary to this?
Rom. 6.
VVhat is the breach in the whole body?
Either in reſpect of himſelfe or others.
VVhat is that in regard of himſelfe?
Firſt, in ceaſing from doing any profitable thing, as in idlenes. Alſo ſhedding of the ſeed either by night or day, riſing from exceſſiue eating and vn
How is it with others?
Either in vnlawfull coniunction, of all which the vnlawfull vowes of continence are nurſes; or vnlaw
How doe men offend by vnlawfull coniunction?
By mixture either with their owne kind, or with other.
What is common to thoſe vnlawfull mixtures that are with their owne kind?
That they may be all either voluntarie in both, or by force in the one; where the partie forced is to bee holden guiltleſſe.
Of how many ſorts are they?
They are either naturall or vnnaturall.
What is the naturall coniunction forbidden by this law?
Fornication, and Adulterie.Deut. 22.28.
What is fornication?
When two ſingle perſons come together out of the eſtate of Matrimony:Leuit. 19. Deut. 13. 1. King. 15.12. 2. King. 23.7.
What is Adulterie?
When at leaſt one of the perſons married or con
May not a man alſo ſin againſt this Commandement
in the naturall vſe of his owne wife?
Yes verily, when the honourable and chaſt eſtate of Matrimonie is vſed to wantonneſſe, and not with moderation, and ſeemelineſſe; as a man may fault in exceſſe of wine, although it be his owne.
Hitherto of the vnlawfull coniunction which is naturally of thoſe of the ſame kind.
Theſ. 4.4.What is vnnaturall?
They are either of both ſexes, or of ſome ſex with the ſame ſex.
What are thoſe of both ſexes?
Firſt, when a man doth keepe companie with his wife, when it is with her according to the maner of women.Leuit. 18.19. Ezech. 18.6. & 22.10.
What is that of one ſex with the ſame ſex?
Buggerie, when man with man, or woman with woman committeth filthineſſe.
Leuit. 18.22.Hitherto of vnlawfull mixture with their owne kind. What is that with another kind?
Firſt, of a man of woman with a beaſt. Secondly, of a man or woman with a ſpirit vnder the ſhape of a man or woman;Leuit. 18.23.
Hitherto of the vnlawfull coniunction. What is the vnnaturall ſeparation?
It is either committed when the partie is preſent, or when it is abſent.
What when the partie is preſent?
When due beneuolence is not yeelded, although there be aptneſſe thereunto, nor any hinderance by
How when the partie is abſent?
Either priuately or publikely.
How priuately?
When the partie withdraweth it ſelfe in miſlike or lothſomeneſſe, or elſe by long and vnneceſſarie iour
When publickly?
When ſeparation by the Magiſtrate hath gone be
So much of the Commandement. What are the puniſhments of the breach?
Firſt, when many other ſinnes are hid, this is moſt commonly diſcouered. Secondly, the ſin is a iudgeNum. 5.23. John 4.16. Rom. 2. Heb. 13. 1. Cor. 6. Numb. 25. Geneſ. 12. 1. Cor. 10.8. Gen. 34. Judg. 19. Prou. 7. Iob 31.12. Hoſ. 4.11. Deut. 23.2. 2. Sam. 13.Dauid did by the adultery hee committed with the wife of Vrias.
Sam. 16.21. Job 31.9. Leuit. 20.20.
What is the eight Commandement?
Thou ſhalt not ſteale.
What is the ſumme of it?
To giue to euery one that which is his, and not onely not to diminiſh by my
How is the breach of this Commandement?
Either inward or outward.
How is it inward?
Matth. 15.19. 1. Tim. 6.9.10. Epheſ. 5.3.
What is the doctrine of this?
That not onely mens hands, but alſo their hearts are here bound to the good abearing, not ſo to deſire their neighhours goods, as is aforeſaid.
What is contrarie to this deſire?
Heb. 13.5. 2. Tim. 6.6. Phil. 4.11.
So much of the inward breach. What is the outward?
Firſt the inſtruments and practiſes of theft ſecond
What are the inſtruments of theft here charged?
Prou. 1.11.12. Ioſh. 7.21.
What kinds of theft are there?
Either priuat or publicke; and the ſame either with colour or without colour; the firſt being oftentimes more hainous then the ſecond.
Wherein is priuat theft occupied?
It is either in abuſe of our owne, or in purſuit of our neighbours goods.
How doe we abuſe our owne goods?
Either in lauiſhing and laſhing them out, or in co
What is the abuſe of our goods in lauiſhing them out?
When men in their diet, apparrell, furniture of
Deut. 12.15. Prou. 11.15. 2. Theſ. 3.
How are our goods abuſed in fast holding in of them?
When we withhold thoſe things from the poore which we ought in dutie to beſtow vpon them,Prou. 3.28.
What is priuat theft in purſuit of our neighbours goods with colour?
When in buying and ſelling, bartering, ſnapping, ſcorſing & changing, the buier concealeth the goodLeuit. 25.14. Prou. 20.14. Luke 19.8. Exod. 22.26. Deut. 24.6. Deut. 25.13.14. Amos 8.4. Prou. 22.28. Hoſ. 4.8. 1. Cor. 6.7.
How is it without colour of Law?
Either priuatly without his knowledge,Deut. 22.1. Iames 5.4. Rom. 13. Luke 3.4.
What is the right vſe of our owne?
Prou. 22.5.17. & 12.27. 2. Cor. 8.13. Pro. 13.11.
What is further contrary to theſe effects?
Labour in ſome lawfull vocation.
How may we know the bounds of a lawfull vocation?
It is occupied, firſt in the information and inſtruCor. 7.14. 1. Pet. 4.10.
VVhat manner of men are here condemned?
All idle perſons, or thoſe which are occupied in hurtfull or vnprofitable trades, as the Romiſh mer
Is there any thing elſe required to a lawfull calling?
Yes verily, as that it be lawfull to him that vſeth it; which is, when he is able for it: ſecondly, when be
Is there no intermiſsion or recreation, granted vnto a Chriſtian man from his labours in the ſix daies?
There is, to the end he may the better continue his labour, ſo the ſame bee honeſt and profitable, for the exerciſe of the mind, or of the body; hurtfull and dangerous paſtimes being auoided: for as recreation belongs to the ſixth Commandement, ſo farre as health is maintained thereby; ſo it belongeth to this Commandement; ſo far forth as wee may be the better able to labour.
What ſorts of publicke theft are there?
Either in Church or Common-wealth.
What is Church theft?
It is ſacriledge, conſiſting partly in things ſpirituall,Malach. 1.
What is ſpirituall ſacriledge?
When the Church is depriued of ſound doctrine, through the inſufficiencie or negligence of the Pa
What is temporall ſacriledge?
When the goods of the Church are withdrawne from them to whom they belong, or when benefices are ſold.
Who are they that ſinne in ſpirituall ſacriledge?
Either Miniſters or people.
What are the Miniſters ſinning therein?
Firſt, the ignorant, inſufficient, and dumbe Mi
How doe the people ſinne herein?
When they not onely are content to bee vnder ſuch Miniſters as either cannot or will not reproue them of their ſins, but alſo deſire and ſeeke for them.
What is the theft in the Common-wealth?
When the common goods are either taken away, or applied to any priuate vſe; or when reward is ta
Hitherto of the Commandement: by the whole drift and ſcope whereof is manifeſtly ouerthrowne the errour of the Anabaptiſts touching the communitie of goods. What is the puniſhment for the breach thereof?
It is either that which God executeth by his iuſt iudgement or man.
What is the iudgement God executeth?
Pro. 20.21. Eſa. 33.he that ſpoileth, ſhall himſelfe be ſpoiled.
VVhat elſe?
Pro. 19.15.
VVhat further?
Deut. 25.15.
What is the ſpeciall puniſhment by man?
Joſh. 7.20.26.] Act. 5.1.12.Ioſephs brethren which ſold him to the Iſma
So much of the Commandement concerning our neighbours goods. What is it concerning our neighbours good name?
The ninth. Thou ſhalt not beare falſe witneſſe a
What is the ſumme of it?
That we hurt not our neighbors good name, but maintaine, and as occaſion is giuen, augment and in
How is this Commandement broken?
Either inwardly, or outwardly.
How is it broken inwardly?
Tim. 6.4. Pro. 17.15. Act. 28.4. & 2.13. 1. Sam. 1.13. 1. Sam. 17.28.
When a man in any thing hath an vngrounded ſuſpition of his neighbour. 2. When hee doth alſo in his mind condemne him aliue or dead, hauing no good warrant for it.
Is all ſuſpition and condemnation to be condemned?
No, for it is not vnlawfull to ſuſpect my neighbor of naughtineſſe, if I haue good ground of it; nor to condemne him in that whereof he ſtands euidently conuicted.
What is contrarie to this, in obſeruing whereof wee may the better keepe this Law?
Charitie and loue which is not ſuſpitious,Cor. 13. 1. Cor. 13.5.Gen. 37.31.32.33.Gedaliah.
Ier. 40.14.15.16. Jer. 40.14.15.16.
What is the outward breath?
In words or deeds to draw an euill name vpon himſelfe or his neighbour.
What great matter is it if a mans good name be hurt, as long as neither his perſon nor his goods are touched?
Firſt, thoſe gifts that God hath beſtowed vpon him or others are not ſo eſteemed as is meet, and as they ſhould bee, wherby glory falleth from God which is the author and giuer of them. Secondly, his endeuors and labours are not ſo profitable to men as otherwiſe they might bee, if his good name remained whole and vntouched. Thirdly, it is diſEccleſ. 7.1. Phil. 4.8.Prou. 10.7. Mark. 15.9. Eccleſ. 20.1.
In how many ſorts is the outward breach hereof made?
In ſilence, or in ſpeech.
Who eſpecially ſinne in ſilence?
Firſt, the dumb Miniſters, and thoſe which cannot deliuer the truth fully; and the idle, that being able doe it not.
Secondly, thoſe that refuſe to ſpeake in the priuat cauſe of their neighbours good name.
How is it broken in ſpeech?
Pſalm. 15.3.
How in giuing it foorth?
Either in ſpeaking falſe or true things.
How in ſpeaking falſe things?
Firſt, in a lie: ſecondly, in an vntruth.
What is a lie?
Geneſ. 18.12. Acts 5.3.
What is an vntruth?
Gen. 31.31.32.
Of how many ſorts is a lie, or vntruth?
Either publicke, or priuate.
What is it in publicke?
Either in Church, or Common-wealth.
How is it in the Church?
When the Miniſter deliuereth not ſound doActs 5.
How is it in the Commonwealth?
When the Iudge giueth wrong iudgement.Prou. 17.15.Kings 21.22.
What is a priuatlie or vntruth?
When one man lieth or ſpeaketh vntruth to, or of another: of which ſort commonly are al backbiters, ſlanderers, whiſperers, &c. which in conſcience of the vntruth, or lie they tell, ſeeke corners. Contrarie whereunto is a reioycing at the good report of anoRom. 1.8.
What notable argument is there of thoſe that are void of conſcience herein.
He that dealeth not faithfully in publicke matters,Prou. 11.5.Epheſ. 5.4.
So much of the breach of this commandement in ſpeaking of falſe things. What is it in ſpeaking true things?
When the words are rehearſed,Matth. 26.9. 1. Sam. 22.9.10. Pſalm. 52.3. Epheſ. 5.4. Rom. 1.29.Prou. 27.2. Prou. 27.6.14. Acts 12.22. Matth. 11.15.
So much of the breach of this Commandement, in giuing foorth ill ſpeeches. What is it in receiuing in?
Sam. 24.5. Prou. 25.23.
So much of the commandement. What is the puniſhment of the breach thereof?
Matth. 7.2.Deut. 19.
So much of the Commandements with conſent. What is it without conſent?
The tenth: Thou ſhalt not couet thy neighbours houſe, thou ſhalt not couet thy neighbours wife, &c.
Is all deſire here condemned?
No, there is a naturall deſire of meate and drinke, ſleepe,Galat. 5.17.thou ſhalt not couet: but, &c. neither is it ſaid, thou ſhalt not couet a wife, a man ſeruant, &c. but, thou ſhall not couet thy neighbours wife, &c.
What is that concupiſcence which is here condemned?
It doth namely, and expreſly condemne al vnlaw
Why doth he ſpecially make mention of the ſeruants, oxe and aſſe?
Becauſe there was ſpeciall vſe of theſe amongſt Gods people, more then amongſt vs; according to a ſaying of the Hebrewes, that obſerue, that the Scrip
Doth this commandement reach further then all the former?
Yea verely: in which reſpect,Rom. 7.
Why? what is in it?
It doth not onely condemne the euill deſires,Pſalm. 143.2. Rom. 7.7.
What learne you from hence?
The errour of the Papiſts is euidently confuted; that hold that we haue free will to doe good or euill,Gal. 5.16.17.
If we ſinne neceſſarily and cannot but ſinne, then it ſeemeth we are not to be blamed.
Yes, the neceſſitie of ſin doth not exempt vs from ſinne, but onely conſtraint.
What are the ſinnes against this Commandement?
Either without vs, or within vs.
What is the ſinne without vs?
That which Adam firſt committed, ſo farre only as he ſinned againſt his poſteritie, and not againſt God directly, which we alſo haue committed in Adam by the Law of propagation, and generation. For as Adams felicitie ſhould haue bin ours, if he had ſtood in it; ſo was his tranſgreſſion ours.
What familiar example is there to make this plaine?
A man being a ſlaue, his progenie to all poſterities ſhall be ſlaues. A man alſo being attainted of high treaſon, the attaint of blood reacheth to his poſteritie. The young ſerpents and woolues that neuer ſtung men, nor deuoured ſheep, are notwithſtanding wor
So much of the ſinnes without vs. What are the ſins within vs?
Iames 1.14. Rom. 1.22.23.
How is this ſinne noted out vnto vs?
In that other ſinnes haue their ſpeciall names, where this properly is called ſinne; becauſe it is the puddle and ſincke of other ſinnes: and for that alſo the more it is preſſed, the more it burſteth foorth, (as
What is the ſecond ſinne within vs?
Wandering and euill thoughts, though we neuer like of them.
How can that be reckoned for ſinne, which is reiected as ſoone as it is hatched?
Euen the riſing of ſuch a thing in our minds, argu
What is the third ſinne within vs?
When there is a wandring wicked thought, with ſome liking, though we reiect it. Hither may be re
So much of the Commandement. What is the vſe of it?
To teach vs aboue all other commandements, that we are miſerable and wretched by nature, ſubiect to the curſe and wrath of God.
What followeth to be ſpoken of?
The ſum of the whole Law, becauſe it is a thing annexed to all the Commandements.
What is the ſumme?
Luk. 10.27.Thou ſhalt loue the Lord thy God with all thy heart, with all thy mind, and with all thy vnderstanding, and thy neighbour as thy ſelfe: taken out of Deut. 6.5. and Leuit. 19.18.
What is the ſumme of this ſumme?
Loue: which conſiſteth in two heads; to wit, the loue of God, and of our neighbour.
VVhat vſe is there of this ſhort ſumme?
Very great, both to ſhew the maruellous wiſe
Wherein appeareth the wiſedome of God?
That ſith it was great cunning to contriue the whole will of God into ten words; it muſt needs be more wonderfull to bring all vnto two.
VVhat is the profit that redoundeth vnto vs?
It ariſeth of the twofold vſe of the Law before ſpoken, namely, firſt that we being humbled might be thereby driuen vnto Chriſt. Secondly, that there
VVhat profit ariſeth of the firſt vſe concerning humiliation?
That men being brought to a neerer ſight of their ſinnes, might bee the more earneſt to come vnto Chriſt.
How ſhall that be?
That when all our ſinnes are gathered and muſte
Shew the ſame in our loue towards God.
In that it ſhould bee done in ſimple obedience of the whole man, that is, all the functions both of ſoule and body, which is impoſſible for any man to doe.
VVhat are they of the ſoule?
Namely two: of the mind, and of the affections.
VVhat are they of the mind?
The vnderſtanding and iudgement: vnto both which is memorie annexed.
VVhat is vnderſtanding?
The vnderſtanding is that, whereby wee muſt know perfectly all; but wee are ignorant of many things, and thoſe which wee know, wee know them but in part, and that which we know we iudge not a
VVhat are they of the body?
All the members, parts, and graces of the body: as beautie, ſtrength, &c. which ſhould be wholly be
How is it ſhewed in the loue towards our neighbor?
In that we muſt loue him as our ſelfe: which as it is ſo much the leſſe then the former, as man is inferi
How ſhall that be tried?
By examination of our ſelues in ſome particular: as for example; whether wee loue a ſtranger being our vtter and moſt deadly enemy, as our ſelues; which no man euer did, nay a common man, or to be playner, euen our deareſt friend, as we doe our ſelues; which cannot be found. Looke Deut. 28.53.56, &c. Where
VVhat profit ariſeth of the ſecond vſe?
That by it as by a glaſſe, we may the eaſier ſee, and being ſhortly contriued we may better remember, all our duties both to God and man, it being as a Card to ſee countries eaſie to be caried about with vs.
VVhat may you gather of this?
Tim. 1.4.5.
VVhy is the loue of God called the firſt and greateſt Commandement?
Becauſe wee ſhould chiefly regard our duties to God, and to bee moſt carefull to vnderſtand his worſhip.
Why is the ſecond table ſaid to be like vnto the firſt?
For that they goe ſo hand in hand, that no man can performe the one vnleſſe hee accompliſh the oIohn plainely teacheth in his firſt Epiſtle and fifteenth Chapter.
What is to be ſaid of thoſe that ſeeme to keepe the one, and care not for the other?
If they will ſeeme to ſerue God aright, and are not charitable, they are meere hypocrites: and if they deale vprightly with their neighbour, and haue no loue of God, they are profane politickes and very Atheiſts.
IER. chap. 31. verſ. 31, 32, 33, 34.
31Behold, the daies come, ſaith the Lord, that I will make a new couenant with the houſe of Iſrael, & with the houſe of Iudah.
32Not according to the couenant that I made with their fathers, when I tooke them by the hand to bring them out of the land of Egypt, the which my couenant they brake, although I was an husband vnto them, ſaith the Lord.
33But this ſhall be the couenant that I will make with the houſe of Iſrael, After thoſe daies, ſaith the Lord, I will put my Law in their inward parts, and write it in then hearts, and will be their God, and they ſhall be my people.
34And they ſhall teach no more euery man his neighbor, and euery man his brother, ſaying, Know the Lord: for they ſhall all know me from the leaſt of them vnto the greateſt of them, ſaith the Lord: for I will forgiue their iniquitie, and will remember their ſinnes no more.
WHat followeth to be ſpoken of?
The couenant of grace.
Seeing by the couenant of nor his life euerlaſting
is propounded, what need is there that the couenant of grace ſhould be ſet before vs?
Becauſe, as hath beene ſaid, the couenant of works cannot through the infirmitie of our fleſh giue life vnto any: And therefore if God ſhould iuſtifie any by it, he ſhould be vniuſt, as one that ſhould giue the kingdome of heauen to wicked men.
Seeing the nature of a couenant is to reconcile and ioyne thoſe together which are at variance; as we ſee in the example of Abraham, and Abimeand Iacob: why is this called the couenant that can make no reconciliation betweene God and vs?
Although it be not able to reconcile vs, yet it doth make way to reconciliation by another couenant: neither is it meet ſtrictly to bind Gods couenant with men, to the lawes or couenants of one man with another; for amongſt men the weaker ſeeketh reconciliation at the hand of the mightier:Luk. 14.31.32.
What is the couenant of grace?
Act. 16.30.31.
How are they conuinced by the giuing of this couenant, which ſeeke righteouſneſſe in the law or old couenant?
Heb. 8.7.
Of how many ſorts is this?
It is either the old or new Teſtament.
VVhat is the old Teſtament?
It is the couenant of God, vnder ſhadowes to giue life euerlaſting by faith in Chriſt that was to come.
What is the new Teſtament?
It is the couenant of God, without ſhadowes to giue life euerlaſting by faith in Chriſt that is come.
Are theſe Teſtaments diuers?
They be in ſubſtance the ſame, but in maner they differ.
What are the parts of this couenant of God?
Two: the one is the couenant that God maketh with vs; the other is the couenant that we make with God.
What is the ſumme of that couenant God maketh with vs?
That he will be our God.
What gather you from this couenant of God?
The ſurname of God, as it is in diuers places, and namely, Exod. 3.15.
What is properly ment when it is ſaid the God of your fathers, the God of Abraham, the God of Iſaac, and the God of Iacob?
The ſingular glory and priuiledge of Gods peoHeb. 11.16.
Why is this ſurname added?
For that it is a fearefull thing, to thinke of the pro
And the Word was made fleſh, &c. IOH. 1.14
WHereupon dependeth the performance of this couenant of grace?
On the ſecond perſon in Trinitie, Chriſt Ieſus the onely ſonne of God.
What are we to conſider in him?
Firſt, his Perſon, ſecondly his office.
What haue we to conſider in his perſon?
Firſt, his Godhead, that maketh the perſon. Se
What ſay you of his Godhead?
That he is the onely naturall ſonne of the moſt high and eternall God his father, his word, character, and image, God coeſſentiall and coequall with the father and the holy Ghoſt.
Doe you then hold that he is, and is called the ſon of God in regard of his Godhead?
Yes verily, and not according to his manhood; acHeb. 7.
It ſeemeth he is called the ſonne of God in reſpect of his humane nature; in the generation whereof it is ſaid that the holy Ghoſt did that which fathers doe in the naturall generation, eſpecially ſeeing he is therefore ſaid the ſonne of the higheſt.
No, but onely in regard of the eternall generati
How is he ſaid to be conceiued by the holy Ghoſt?
Becauſe the holy Ghoſt by his incomprehenſible power, wrought his conception ſupernaturally,
Why is he ſaid to be in the beginning?
Not becauſe he began then to bee: but that then he was; and therefore is from eternities.
So much of his Diuinitie. What are wee to conſider in his manhood?
That the Diuine nature tooke to himſelfe a body and reaſonable ſoule.
VVhy did hee not take the nature of Angels vpon him?
Becauſe hee had no meaning to ſaue the Angels that fell,Heb. 2.
Are not the elect Angels any way benefited by the humanity of Chriſt?
Properly his humanity reacheth onely to ſinfull mankind: for if he had ment to haue benefited An
How is that then Epheſ. 2. to be vnderſtood: He re
It is vnderſtood of the Saints then in heauen, and not any way of the Angels; although in Chriſt the Angels bee elected, and by him confirmed, ſo that they ſhall ſtand for euermore.
Did hee not paſſe through the Virgin Mary (as ſome affirme) as ſaffron out of a bagge, or water through a conduit?
God forbid, for he was made of the ſeed of Dauid, and was a plant of the ſeed of Ieſſe; for he tooke hu
How is that ſhewed?
For that he ſaith the word was made fleſh, fleſh being taken for the whole man, both body and ſoule.
Was not the Godhead inſtead of the ſoule vnto him?
No: for our ſoules muſt haue periſhed euerla
Was not the Godhead turned into fleſh, ſeeing it is ſaid he was made fleſh?
Rom. 8. Galat. 3.
VVas this vnion of the body and ſoule with the Godhead by aſſuming of the manhood vnto the Godhead, or by infuſing of the Godhead into the manhood?
By aſſuming and taking of the manhood to the Godhead; for otherwiſe there ſhould be two ſonnes, one of the holy Virgin Marie, and another of God: then conſequently alſo two perſons.
If the Godhead be not changed into the manhood; is it not at leaſt mingled with the manhood?
Nothing leſſe: for then he ſhould be neither God nor man, for things mingled together cannot retaine the name of one of the ſimples: As honie and oyle being mingled together cannot bee called honie or oyle. Secondly, the properties of the Godhead can
But was not this performed after his reſurrection, that the glorie of the Godhead then more plentifully communicated with the manhood, ſwallowed vp the truth thereof, as a whole ſea one drop of oyle?
No, for theſe two natures continued ſtill diſtinct in ſubſtance, properties and actions, and ſtill remai
VVhy tooke he our nature vpon him?
Becauſe the iuſtice of God could no otherwiſe be ſatisfied, then by our nature which had committed the ſin: and for that he could not ſuffer in his God
Is there no vſe of the Godhead of Chriſt in his ſuffering?
Yes: it was neceſſarie hee ſhould bee God that ſhould ſuffer, that he might be able to ouercome the infinite ſufferings due to vs.
Hitherto of the natures of our Sauiour, diuine and humane. What is to be conſidered in the coniunction of theſe two natures?
That theſe two natures vnſeparablie ioyned to
VVhy ſo?
For that the manhood of our Sauiour Chriſt is perſonally vnited to the Godhead, whereas the An
VVhat is the vſe of this coniunction of two natures into one perſon?
That by the vnity of perſons in both natures, the obedience of Chriſt performed in the manhood, might be of infinite merit, as being the obedience of God.
VVhat further fruit haue we by this coniunction?
That whereas God hath no ſhape comprehenſi
How did then the Iewes before his comming, which could not doe ſo?
Gen. 18.1.2. &. 19.1.2.
IOH. chap. 14. verſ. 6.
6Ieſus ſaid vnto him, I am the Way, and the Truth, and the Life. No man commeth vnto the Father, but by me.
Hitherto of the perſon of our Sauiour Chriſt. VVhat is his office?
He is the onely mediator betweene God and vs, for our reconciliation vnto him.
What is his office of mediation?
It is his calling to the workes of reconciling men vnto God.
What conſider you in this office?
Firſt, his calling, then his faithfull diſcharge of it.Eſa. 42.1.2. &c.
Who called him?
God.
What learne you from thence?
There ariſeth thereby great comfort vnto vs, in that he thruſt not himſelfe in, but came by the will of God and his appointment; thereby we are more aſſured of the good will of God to ſaue vs, ſeeing he hath called his ſonne vnto it; and that he will accept of all that he ſhall doe for vs, as that which himſelfe hath ordained.
What learne you from his faithfulnes?
That he hath left nothing vndone,Heb. 3.Moſes, faithfull in all the houſe of God.
What names are giuen him in regard of this office of mediation?
The name of Chriſt; which was common to all thoſe that repreſented any part of the office of a Me
What doth the name of Chriſt ſignifie?
Anointed.
What was the ointment wherewith he was anointed?
The ſpirit of God.Eſa. 61.1.
How many mediators are there?
One onely.
How is that ſhewed?
By diuers reaſons. Firſt, becauſe there is but one God; and therefore but one Mediator, 1. Tim. 2. one God and one Mediator betweene God and man.
Secondly, becauſe he onely is fit, as he onely that partaketh both the natures of God and man, which
Thirdly, that is declared by the types of Moſes, who alone was in the mountaine: of Aaron, or the high Prieſt, who onely might enter into the holy place of holy places.
Fourthly, by the ſimilitudes wherewith he is ſet forth in this text, I am the Way, I am the Doore.
Fifthly, becauſe hee alone hath found ſufficient ſaluation, for all thoſe that come vnto him. Heb. 7. and .9. Ioh. 10.
Can no man be mediator betweene God and man?
Sam. 2.25.Ely ſaith, that a man offending, a man may be accorded by the Iudges; but if he offend againſt God, there is no man can make his peace.
How many parts are there of this his mediation?
Heb. 3.1. & 4.14. Heb. 5.1. &c. Heb. 13.11.12. Heb. 7.1.
What is his Prieſthood?
It is the firſt part of his Mediation, whereby he o
How is he our Prophet, Doctor, or Apoſtle?
In that hee hath opened the whole will of his fa
How doth that appeare?
By his owne teſtimony, Ioh. 15.15. I call you no more ſeruants, becauſe the ſeruant knoweth not what his maſter doth. But I call you friends, becauſe all which I haue heard of my father, I haue made knowne vnto you.
Whath learne you from thence?
That it is a foule errour in them, that thinke that
What further?
That the Miniſters of the word ſhould not ſup
Did his office of Doctorſhip, then firſt begin when he came into the world?
No: but when he opened firſt his fathers will vnthe doctrine of the beginning of Chriſt;
Heb. 6.1.
VVhat difference is there betweene the teaching of Chriſt and of the Prophets and Miniſters ſent of him?
Firſt,Mat. 7.28.29. Mark. 1.22. Mat. 5.22.28.32.34.44.
Secondly, that by vertue of his propheticall office, hee did not onely bring an outward ſound vnto the eare; but wrought (as hee did before his comming, and as he doth now by the Miniſtery of his word,) an alteration in the mind, ſo far as to the clearing of the vnderſtanding.
What haue we to gather that Chriſt taught and teacheth by the Prophets, Apoſtles, and Euangeliſts?
Firſt, in what eſtimation wee ought to haue the bookes of the old teſtament, ſith the ſame ſpirit ſpake then, that ſpeaketh now, and the ſame Chriſt. Se
What effect hath the careleſſe and fruitleſſe hearing of Gods word?
It hardneth me
How doth hee aggrauate the refuſall of this office of our Sauiour againſt the Iſraelites?
Firſt, by the time, of 40. yeeres: ſecondly, by the place, the wilderneſſe; and by the multitude of his be
What force hath the office of his prophecie in vs?
Wee are in ſome ſort partakers of it by the know
HEB. 7. verſ. 13. &c. to the end.
13For he of whom theſe things are ſpoken, pertaineth vnto another tribe, whereof no man ſerued at the Altar.
HItherto of that part of Priesthood which ſtandeth in teaching, which is alſo called his propheticall Office, What is the ſumme of this text?
The declaration of the perſon & office of Chriſts Prieſthood, being compared with the Prieſthood of Aaron.
What are the parts of this text?
Two: to wit, what manner a one he ought to bee that hath this office, and how he executeth it.
Wherein ſtandeth the manner of him that ſhall haue this office?
Partly without him, and partly in himſelfe. WithIudah, this of the tribe of Leui. Secondly, that the Prieſts of Leui were appointed by the Law of the fleſhly CommanMelchizedeck.
What benefit ariſeth to vs in that this was confirmed with an oth?
It aſſureth vs of all the parts of his Prieſthood to be performed vnto vs, and that he paid the ranſome for our ſinnes.
Was not the word of God ſufficient for the performance of this promiſe, without the binding of it with an oth?
Yes doubtleſſe: but the Lord in this promiſe ha
Whereby is the perpetuitie thereof confirmed?
In that it did not proceed by ſucceſſion, as from Aaron to Eleazer, from Eleazer to Phinees, and ſo by deſcent, but is euerlaſting, alwaies abiding in him; which is another difference of their prieſtly Office.
What profit commeth to vs by the perpetuitie of his Prieſthood?
That he continually maketh interceſſion for vs to God, and of himſelfe alone is able to ſaue vs, com
So much of the qualitie of him that is to be Prieſt,
which is without him. What is that part which is within him?
Firſt, that in himſelfe he is holy. Secondly, to oAaron, for they are neither holy in themſelues, nor innocent, neither vndefiled, but polluting, and being polluted by others.
What is the fruit we gather of this his holineſſe, innocencie, and vndefiledneſſe?
That he being holy and innocent, vndefiled, and ſo conſequently ſeparate from ſinners; the ſinne is not attributed to the faithful; and theſe his properties are imputed for theirs: And therefore he freeth them both from original and actual ſinne. Contrary to the doctrine of the Papiſts, who ſay, that he deliuereth vs from originall ſinne only, and that we must make ſatisfaction for actuall.
What is touching the execution of this his office?
Firſt, in that they offered firſt for themſelues; hee for the people onely, for himſelfe he heeded not. Se
What is the vſe of this?
To prooue the abſoluteneſſe, perfection, and ex
May not the Prieſthood of the Papiſts be ouerthrown, and prooued to be a falſe Prieſthood?
Yes verily, by all theſe arguments: as firſt, they are not of the tribe of Iudah, neither confirmed by an oth, and therefore not perpetuall. Secondly, they are
ESAY 9. verſ. 6.7.
6For vnto vs a Child is borne, and vnto vs a Sonne is giuen: and the gouernement is vpon his ſhoulder, and he ſhal cal his name, Wonderfull, Counſellour, the mightie God, the euerlasting Father, the Prince of Peace.
7The increaſe of his gouernment & peace ſhal haue none end he ſhall ſit vpon the throne of Dauid, and vpon his kingdome, to order it, and to ſtabliſh it with iudgement and with iuſtice, from henceforth, euen for euer: the zeale of the Lord of hosts will per forme this.
SO much of the Prieſthood of our Sauiour Chriſt. What haue we to conſider in his Kingdome?
The benefits that wee receiue by it, and the cauſe of it.
How are the benefits ſet foorth?
By the properties, and effects of thoſe properties: and by the cauſe of thoſe effects.
How are his properties here expreſſed?
They are firſt generally ſet foorth, by compariſon of the vnlikelihood of his Kingdome with the Regi
What difference or inequalitie is there?
Firſt, that where other Kings execute matters by their Lieuetenants and deputies, armed with their authoritie in our Sauiours Kingdome, although
What further doctrine doe you note?
That the man of ſinne, or Pope of Rome, is not the miniſteriall head of the Church, which is Chriſt his Kingdome; ſith he is himſelfe preſent, yea, and that moſt notably by his ſpirit; and more to the aduantage of his Church,Joh. 16.7.
How are his properties ſet foorth more particularly?
Firſt, that hee ſhould be called Wonderfull, not that it ſhould be his proper name, which was only Ie
How is he wonderfull?
Partly in his perſon, as is before ſaid, partly in his workes.
How is he wonderfull in his workes?
Firſt, in the creation of the world. Secondly, in the preſeruation, eſpecially in the redemption of it.
VVhat is the next that followeth?
It is ſhewed more particularly wherein he is won
VVhat is here generally to be obſerued?
Eſa. 9.15. 2. Sam. 20.16. Eccl. 9.16.Reuel. 1.13.14.
VVhat is further to be noted?
A great comfort for the children of God, that our
VVhat are we here further to learne?
That when wee are in any perplexitie, and know not which way to turne; yet we may come to our Sauiour Chriſt, who is giuen vs for a Counſellor.
By what meanes may we come to him for aduice?
By our humble ſupplication, and prayer vnto him.
How may we receiue aduice from him?
By the doctrine of God, drawne out of his holy word,Pſal. 119.24.the men of our counſell.
VVhat followeth?
That hee is wonderfull in might, and the ſtrong God.
VVhat haue we heere to learne?
Firſt, that as hee is wiſe, and doth things pertai
Secondly, yt as there is in vs no aduice of our ſelues, ſo there is in vs no ſound ſtrength to keepe vs from any euill; but that as he giueth good aduice to his, ſo doth he with his owne power performe and efPhil. 2.23.
Thirdly, that wee ſhould take heed how wee de
What other propertie followeth?
Two other, which are (as it were) the branches and effects of the former: firſt, that he is the father of eternities: ſecondly, the Prince of peace.
Sith he is called the father of eternities; is there not a confuſion of perſons?
In no caſe: for it is a borrowed ſpeech, namely, he is the author of eternitie.
What doe you here gather?
Dan. 2.
What doctrine thereof is to be gathered?
Firſt, that the Kingdome of our Sauiour Chriſt being perpetuall, he daſheth and cruſheth in pieces, all other mightie Monarchies and Regiments that ſhal riſe vp againſt him: and therfore that his Church and ſubiects generally, and euery particular member need not feare any power whatſoeuer.
Eſa. 40.6. 1. Pet. 1.24.25.
What is the ſecond propertie ariſing out of the former?
That he is the Prince of peace, that is, the procurer, cauſe and ground of peace, that cauſeth his ſubiects to continue in peace and quietneſſe.
Of what nature is this peace?
Rom. 5. Epheſ. 2.
Where ſhould this peace be establiſhed?
Vpon the throne of Dauid, that is, in the Church of God.
Are we not partakers of this honour of Kingdom?
Yes verelie, as of his Prieſts office.Rom. 6.12. Rom. 16.20. Reuel. 1.6.
What is the cauſe of all this?
The loue and zeale of God, breaking through all lets; either inward from our ſelues and our own ſins, or outward from the enmitie of the diuel and world.
1. COR. 1.30.
30But ye are of him in Christ Ieſus, who of God is made vnto vs wiſdom, and righteouſnes, and ſanctification, & redemption.
WHat fruit receiue we by the Kingdome of our Sauiour Chriſt?
By it, all the treaſures brought in by his propheti
What are thoſe treaſures?
They are either within vs or without vs.
What is the firſt he here nameth within vs?
That he is here made vnto vs wiſdome.
Why is this ſet downe as neceſſarie to our ſaluation?
Becauſe it was neceſſarie, that hauing abſolutely loſt all godly and ſauing wiſdome, wherein we were firſt created, that it ſhould be againe repaired, ere we could be partakers of life eternall.
Why? haue wee not true wiſedome naturally able to bring vs to it?
No verily: for although we haue wiſdom natural
VVhere is this wiſedome to be found?
In the word of God.
How come we to it?
Tim. 6.16. Joh. 1.18.
VVhat is the ſecond effect, and that without vs?
That hee is made vnto vs Righteouſneſſe, namely that we are iuſtified by the righteouſneſſe of our Sa
Is not this an abſurd doctrine, as that a man ſhould be fed with the meat another eateth? or to bee warmed with the clothes another weareth? or be in life and health with the life and health of another?
No doubtleſſe: for if the ſinne of Adam being a man, were of force to condemne vs, becauſe wee were in his loines; why ſhould it ſeeme ſtrange, that the righteouſneſſe of our Sauiour Chriſt both God and man, ſhould bee auaileable to iuſtifie others? SeAdam; that a man owing a thouſand pounds, not able of himſelfe to diſcharge it; his Cre
But how can one man ſaue ſo many?
Becauſe the manhood being ioyned to the God
How doe you proue this righteouſneſſe heere, to bee meant of the righteouſneſſe which is in Chriſt?
Becauſe he ſpeaketh after of ſanctification, which is the righteouſneſſe within vs.
What is meant by righteouſnes in this place?
As by the chiefe part thereof, our whole iuſtificaAdam.
What are the parts of iuſtification?
Two: the not reckoning of our ſinnes; and the imputation of Chriſts righteouſnes: both which are merited by his Prieſthood.
How did he merit the forgiueneſſe of our ſinnes?
By his ſufferings, in abaſing himſelfe eſpecially to ſuffer death, and ſo grieuouſly to pay the payment of our ſinnes.
How commeth it then that Christ hauing borne the puniſhment of our ſinnes, the godly are yet in this world afflicted for them; and that for the moſt part more then the vngodly?
The affliction of the godly is no puniſhment,Ier. 12.3.
What gather you of this?
Ie. 12.3.
But to returne where wee left, of the forgiueneſſe of ſinnes: is that ſufficient to bring vs to the bleſſed preſence of God?
No; but wee muſt alſo be made righteous, other
How did he merit our righteouſneſſe?
By his fulfilling the Law, in that hee walked in all the commandements, and failed in no duties, either in the worſhip and ſeruice of God, or duties towards men; whereby we are made fully and wholly righAdams ſin; but we are iuſtified by a man that is God.
Hitherto of righteouſneſſe. What is ſanctification?
Rom. 6.14. Pſal. 19.14.
What differences are there betweene Righteouſnes imputed, and Sanctification?
Theſ. 4.3.4. Rom. 5.14.17. 2. Cor. 5.21. Rom. 3.21.22. Reuel. 22.11.Sanctification is in vs, righteouſneſſe imputed is inherent in our Sauiour Chriſt. SecondPſal. 1.1.2. Rom. 8.30.
Doe righteouſneſſe and ſanctification goe together?
Yes, in time they go together,Joh. 15.2. Iam. 2.18.
Is there any ſuch Sanctification or holines of life in vs, as God doth accept of, and will giue reward vnto?
None,Pet. 2.5. Exod. 28.36.37.38.
But when our ſanctification here begun ſhall bee perfected in the world to come; ſhall we not then bee iuſtified by an inherent righteouſneſſe?
No, but by the imputed righteouſneſſe of our Sa
How is this pollution conueied into the good workes, which God worketh in vs?
There is (beſide the worke of his owne hand through the operation of his holy ſpirit,) a pollution in vs, and an infection of ours, which commeth from the ſin that dwelleth in vs: as cleere water put into an vncleane veſſell or running thorow a filthie chan
Wherein doe our good workes faile of Gods Iuſtice?
Partly in the inſtrumentall cauſes, from which they proceed; and partly in the finall cauſe, or end, whereunto they aime.
What are the inſtrumentall cauſes hindering the perfection of our workes?
Firſt, our vnderſtanding, in that the worke is not done with knowledge abſolute and throughly per
Expreſſe this by a ſimilitude.
We are in the Inſtrumentall cauſes like to a com
What is the finall end wherein good workes faile?
In that we haue not a direct eye to Gods glory, or the good of our neighbour, as is required, but looke a ſquint (as it were) at thoſe duties which are enioy
If then it be ſo that ſinne cleaneth to our beſt workes, are not our good workes ſinne, and are not all euill workes equall?
No doubtleſſe; bee it farre from vs to thinke it: for their imperfection is ſinfull, but the good worke is not a ſinne: and euen in bad actions (as hath been ſaid) ſome are leſſe euill then other.
How is this pollution taken away?
Exod. 28.36.37.38.
VVhat doctrine is here to be gathered?
A doctrine of great comfort to the children of God, to ſtirre them vp to abound in good workes, ſith they are acceptable to God in Chriſt Ieſus: for where men know any thing to bee delightſome to their Prince, they will with all endeauour ſtriue for it;Matth. 12.Matth. 10.
VVhat other reaſons are there to ſtirre vs vp to good workes?
We ought to remember Gods benefits beſtowed vpon all his children: as our Election, Creation, Re
Are not the iudgements of God alſo to bee thought vpon for furtherance to this dutie?
Yes verily, to make vs feare to offend in our waies.
Remaineth there yet any more?
Good companie,Pſal. 119.63. Pro. 13.20.Dauid wee muſt cleaue vnto; not the nobleſt or of greateſt account, but the godlieſt: for if we will auoid ſuch a ſinne, we muſt auoid all company that delight therein; which is no leſſe dangerous then good companie is profi
VVhat gather you of this?
That whoſoeuer maketh no choice of companie, maketh no conſcience of ſinne: as thoſe that dare keepe companie familiarly with Papiſts, thinking that they may keepe their conſcience to themſelues.
VVhat are the parts of ſanctification?
Two: firſt Mortification: ſecondly viuification, or a riſing to righteouſnes.
What is mortification?
Mortification is a continuall dying vnto ſin, ſlay
What is the ſinne that must be mortified?
Firſt, our naturall corruption, or old man, called originall ſinne, which is a readineſſe and pronenes to that that is euill; and a frowardnes and backwardnes to that which is good: called alſo fleſh, or the body of ſinne.
Col. 3.members of that body.
What is mortification of ſinne further compared vnto?
Col. 3.
What is Viuification or Quickening or riſing to righteouſneſſe?
Rom. 6.4.5.
Hitherto of Sanctification. What is redemption?
It is the happie eſtate that the children of God ſhall haue in the laſt day.
1. THES. chap. 5. verſ. 19.20. 19
Quench not the Spirit.20
Deſpiſe not prophecying.
BY what meanes doth God effect theſe things? and how ruleth he till the last day?
By the meanes of his ſpirit and word ioyned toge
What meane you by the ſpirit of God to this place?
That power of God which worketh in the hearts of men, things which the naturall diſcourſe of reaſon is notable to attaine vnto.
Being incomprehenſible, how may wee come to ſome vnderstanding and ſenſe of it?
By the things whereunto it is compared: firſt,Acts 2. Heb. 1. Ioh. 4. Matth. 3. Acts
How is the operation of it?
Diuers: as ſoftening, and hardening; enlighten
Is by the word, prophecying, onely meant, the preaching of the word?
No, but by a figuratiue ſpeech, all thoſe outward meanes whereby God vſeth to giue his holy ſpirit, as are the Sacraments and the diſcipline of the Church; ouer and aboue the preaching of the word which being principall of all, is heere ſet downe for the reſt.
Before we enter into this watter, there are ſome difficulties to be auoided in theſe words, and first I
aske why the Apoſtle hath
Another difficultie is, that it ſeemeth by theſe words, that the ſpirit of adoption and ſanctification proper to the faithfull, may be lost; whilest he exhorteth that we ſhould not quench the ſpirit.
By no meanes: but as God doth aſſure the faith
Now to returne to this matter: I demand, Is it not lawfull to ſeparate theſe meanes?
Matth. 19.
Now doth it appeare more euidently that God hath
Becauſe hee ſaith by the Prophet, that this is the couenant he will make with his people; to put his ſpirit and word in them,Eſa. 59.21.
What doe you heere learne?
That no man is to content himſelfe, to thinke hee
Who are by this condemned?
The Anabaptiſts, Papiſts, and Libertines, which aſIoh. 14.26.
What other ſort of men is heere condemned?
Mark. 4.1.2. &c. compared with Eſa. 2.1.2. &c. 2. Pet. 3.15.16.
The Stancariſts, who eſteeme the word to be fit to catechiſe and initiate: or enter vs in the rudiments of religion, but too baſe to exerciſe our ſelues con
Are none ſaued without hearing of the word?
Rom. 8.9.14.
Matth. 2.
What muſt we heere take heed of?
That we preſume not vpon this, ſith that notwithMatth. 13. 1. Pet. 1.
MAT. chap. 13. verſ. 3. 3
Then he ſpake many things to them in parables, ſaying, Bevnto the ninth: and after from the eighteenth to the twentie foure.hold, a ſower went forth to ſow, &c.
Proceed to the diuers working of Gods ſpirit in his Church.
Firſt, it is in things common to the godly with the wicked: ſecondly, in things proper to the godly.
What are the things common to both?
Firſt, in the couenant of grace: ſecondly, in the co
What are the things common to both in the couenant of grace?
Firſt, to vnderſtand ſomething of the word of grace: and to giue conſent vnto the ſame, with ſome delight in the knowledge thereof.
If they vnderſtand it, how is it that one ſort are ſaid not to vnderſtand?
They haue ſome vnderſtanding, but it is ſaid to be none, becauſe it is no effectuall knowledge; for they come without affection, and goe away without care.
What haue we heere to obſerue?
Firſt, to take heed not to deceiue our ſelues in a bare profeſſion or light knowledge of the word; and that we come to heare it with zeale, and depart with care to profit.
Secondly, to beware alſo of the great ſubtilty of Satan, who as a ſwift bird, ſnatcheth the word out of vnprepared hearts; euen as alſo doth a theefe, which
What ſecond thing is common to both?
To haue delight in the word, and a glimpſe of the life to come.
What difference is there betweene a godly ioy and this?
This is like the blaze of the fire, and is neuer full and ſufficient: whereas the godly ioy, is aboue that in gold and ſiluer. Secondly, the wickeds delight is for another purpoſe, then is the godlies: for it is on
Why is it ſaid, they haue no roote?
Becauſe they vnderſtand the things, but are not grounded vpon the reaſons and teſtimonies of the word.
Proceed now to the third ſort.
They are they which keepe it, (it may bee with ſome ſuffering of perſecution:) yet the thornes of couetouſneſſe or of wordly delights ouergrow the good ſeed, and make it vnfruitfull.
So much of things common to both, pertaining to the couenant of grace. Now declare the like in the couenant of workes.
Firſt, the wicked may confeſſe their faults.Exod. 9.29. Acts 24.25. 1. Sam. 24.17. Mark. 6.20. Numb. 23.14.&c. becauſe they haue offen
Are not three parts of the foure in the Church likely to be condemned by this parable?
No, in no caſe: for it is but curious, and an vncom
So much of the things common to the godly with the wicked. What are things proper to the godly?
Two things: firſt, the receiuing of the ſeed in a good heart: ſecondly, the bringing foorth of fruit with patience.
What is here meant by receiuing of the ſeed into a good heart?
By the ſeed is meant the word of promiſe: where
What is faith?
A perſwaſion of my hart, that God hath giuen his Sonne for me, and that he is mine, and I his.
Where it is ſaid, that the ſeed must be receiued into a good heart; it may ſeeme that a man hath a good heart before he receiueth that ſeed.
Doubtleſſe naturally they are all alike, and there is neuer a barrell better hearing (as they ſay): but as the face anſwereth to the face in the glaſſe, ſo one of the ſonnes of Adam, is like another in their natiuitie they haue by their parents.
Why then are they ſaid to haue a good heart?
Iames 1.
How must wee approoue our ſelues that wee bee good ground?
By good fruits.
What are the fruits?
Either pertaining to the couenant of grace, or of works.
What are thoſe that pertaine to the couenant of grace?
Firſt, free acceſſe to God. Secondly,Rom. 5.the ſpirit of adoption, that aſſureth vs to be the ſonnes of God: whereof ariſeth that we call God father, and hope for the inheritance with patience, which is a patient waiting for the perfor
What are thoſe that pertain to the couenant of works?
Repentance; which is a changing of al the powers and faculties of the ſoule and members of the bodie: effected by loue, which commeth from faith.
What things follow?
Firſt, Sacraments, ſecondly cenſures.
ROM. 4.10.11.
10How was it then imputed? when hee was circumciſed, or vncircumciſed? not when he was circumciſed, but when hee was vncircumciſed.
11After he receiued the ſigne of circumciſion, as the ſeale of the righteouſnes of the faith which he had, when he was circumciſed, that he ſhould be the father of all them that beleeue, not be ing circumciſed, that righteouſneſſe might be imputed to them alſo.
What is a Sacrament?
Exod. 12.6. Luke 1.
Why call you it an action?
Becauſe it is not a bare ſigne alone, but a worke.
Why call you it an action of the whole Church?
Becauſe it is a publicke action, and appertaineth to the whole Church: for it is a greater indignitie for the Sacraments to be adminiſtred in priuat houſes, then for the ciuil iudgement, which is open and pub
What haue we to conſider in this, that there be in the Sacraments certaine outward things?
Gal. 3.1. Luke 22.19. 1. Cor. 11.24. Rom. 4.11.
What doctrine is here to be gathered?
Firſt, what roote of blindneſſe, of forgetfulneſſe, and eſpecially hardneſſe of heart to beleeue, is in vs; that the word and oath of God is not ſufficient to
VVhat haue we to conſider in theſe outward things which the Lord hath ordained in the Sacraments?
The wonderfull wiſedome of God, that hath cho
How may we more cleerely and distinctly conſider of theſe things which are miniſtred in the Sacraments?
By conſidering the perſons that miniſter, and that which they miniſter.
VVho are the perſons?
The Miniſters eſpecially,Cor. 4.1.
VVhat belongeth to the Ministers office?
The chiefe part of conſecration of the elements, which is: partly in declaring the inſtitution of the Sacraments; partly in going before in prayer to God: which conſiſteth, firſt in praiſing God, who hath or
Is not the nature and ſubſtance of the elements changed by this conſecration?
In no caſe, although the qualitie bee altered in ſeMatth. 3.11.
How then commeth it to paſſe that the outward elements which the minister giueth: haue the names of the ſpirituall things they ſet forth?
Gen. 2. Gen. 17. Exod. 12. Exod. 12.5.
What is the cauſe that moueth the Lord to grace the outward ſignes in the Sacraments, with the names of the things ſignified?
Firſt, becauſe of the reſemblance and ſimilitude of the elements and the things ſignified, in which re
Doe they ſeale nothing elſe but the promiſe of God vnto vs?
Yes, they ſeale alſo our promiſe vnto God, that we take him only for our God and Redeemer, whom alone by faith wee reſt vpon, and whom wee will obey.
What is further the office of the Miniſter?
To giue the Sacraments which he hath conſecra
So much of the perſons. What is that which is adminiſtred?
Firſt, the viſible creatures ordained for ſignes and figures of Chriſt: as vnder the time of the Goſpell, water, bread and wine; which God hath made choice of, both in reſpect they are for their naturall properMatth. 3.11.
Is there any preparation required to the receiuing of the Sacraments?
Yes verily:Exod. 3.5. 1. Cor. 11.28.
What is the preparation that is required in one that commeth vnto the Sacraments?
The children of the faithfull excepted, (and that alone in the Sacrament of Baptiſme, whereof they ought to be partakers) there is required to a wor
VVherein ought this knowledge and feeling to conſiſt?
In the Law, and in the Goſpell.
Seeing no man is able to know the Law and the Goſpell perfectly, much leſſe the ſimple and common people: Tell me how farre is this knowledge and feeling neceſſarie?
It is neceſſarie, firſt in the Law, that hee bee able thereby to vnderſtand the common corruption of
How far is the knowledge and feeling of the Goſpell required?
Firſt, that hee vnderſtand the couenant of grace, which God in Chriſt hath made with the ſonnes of men: and then, that by faith he be able to applie the the ſame to himſelfe.
What ariſeth from this knowledge and feeling, to a further preparation thereunto?
Mat. 3.13. Acts 8.36. Luk. 22.15.
VVhat duties are required in the action of receiuing them?
Firſt, a graue and reuerent behauiour. Secondly, an attentiue heed for comparing the outward ſignes and actions in the Sacraments, with the inward and ſpirituall things which they betoken.
VVhat is to bee done after the partaking of the Sacraments?
Out of the feeling of the gratious worke of God by them, to reioyce with thankeſgiuing; or to enter into iudgement with our ſelues, and to humble our ſelues for our want of feeling the fruit the Sacra
How many Sacraments are there?
There are two onely:Cor. 12.13. 1. Cor. 10.1.2.3. 1. Tim. 6.8. Galat. 3.27. 1. Cor. 10.16.
So much of the number of the Sacraments. VVhat is the firſt of thoſe two?
Baptiſme.
VVhat is Baptiſme?
It is the firſt Sacrament of the Goſpell,Tit. 3.
Why call you it the firſt Sacrament?
Mat. 28. Exod. 12.48.
What abuſe doth this take away?
That which ſometimes the ancient Church was infected withall; namely, that they baptized men at their deaths; and let them receiue the Lords Supper twice or thrice in a yeere; whereas this is the firſt Sacrament of the Couenant.
How often is this to be done?
Epheſ. 4.5.Heb. 6.2.Act. 2.41.
Mat. 28.19.VVhy is it ſaid that we are baptized into the name of the father, the ſonne and the holy Ghoſt?
Mat. 28.19. Act. 11.26.
How is our coniunction with God wrought?
In children by the ſecret working of Gods ſpirit; in riper yeeres by faith: for being naturally after the fall cut off from God, wee are as it were ingrafted
Malchus eare once diſmembred,Luk. 22.50.51.
VVhat is Baptiſme to this ingrafting?
A Seale and a pledge of it, wherein is grace exhi
VVhat ariſeth of our vnion with God?
Another vniting of vs to the Church; as a yong hence ingrafted on an arme of a tree, is both one with the arme and tree it ſelfe.
What fruit ariſeth of this vnion?
A new birth, wherof we being once partakers, can neuer be depriued.
What is the outward matter in Baptiſme?
Water.
VVhat proportion is there of the viſible element with the inuiſible grace?
Firſt, the whole action of Baptiſme,Galat. 3.3.
What after?
The couering of the childs head with water,Rom. 6.
VVhat pledge is there in Baptiſme of our ſanctification?
Rom. 6. Cor. 10. Matth. 3. Mark. 1.Adam in the baptized is buried with our Sauiour Chriſt, and as it were drowned with the old Pharao and the Egyptians: as the water after ſhed from the body, the body appeareth white and clean; ſo doe we appeare in newneſſe of life, from whence it is called a Sacrament of repentance.
VVhat learne you thereby?
That although ſinne riſe and rebell in vs; yet if we bee the children of God, it ſhall bee killed by the death of our Sauiour Chriſt: and although wee bee ſluggiſh to good things, yet ſhall wee bee quickened by him.
So much of the ſacrament of Baptiſme. What is the preparation to it?
The dueties of it ariſe according to the perſons.
VVhat are they?
Firſt, the baptized: ſecondly, the companie pre
The baptized what are they?
Either the children of the faithfull, or conuerted to the truth.
What belongeth to the children of the faithfull?
In the action nothing but ſufferance: after the action, when they come to age, they muſt know the benefits, and fauour of God receiued in their bap
VVhat are the conuerted to the truth to performe before the action?
VVhat in and after the action?
In the action to haue regard to the graces offered:
VVhat are the companie preſent?
The parent, or the reſt of the Church.
VVhat is the parent to performe?
Firſt, to conſider that God hath not receiued him onely, but his child; and therefore to reioyce in the loue and fauour of God; and then to confirme him
What are the duties of the rest of the Church?
Firſt, to reioyce, and to be glad at the increaſe of Gods Church. Secondly, to giue attendance to the doctrine, and to pray that the child may bee quic
So much for Baptiſme. What is the Lords Supper?
It is the ſecond Sacrament of the Goſpell: wher
Are there diuers graces offered vnto vs in Baptiſme and the Lords Supper?
No: but the ſame graces to diuers ends; in Bap
What things are to be conſidered in this Sacrament?
Firſt, the time, and then the things that are to bee done.
The time of the adminiſtration of this Sacrament ſeemeth not to agree with that which hath beene generally taught of the Sacraments: for this was by our Sauiour Chriſt not miniſtred on the Lords day, and it was alſo ministred at night.
Although our Sauiour Chriſt did ſo, yet hee did not bid vs ſo to doe; but the Apoſtles example and religious practiſe herein is to be followed, which did celebrate the ſupper of the Lord vpon the Lords day.
But yet it ſeemeth that both the example of Chriſt, and of his Apoſtles doth tie vs to the time of the night.
Nothing leſſe: for our Sauiour did miniſter it af
What cauſe had the Apoſtles to minister it after ſupper, which we haue not?
The Apoſtles did it in the night, becauſe it was not ſafe for the Church to meet in the day for feare of perſecution: wherefore herein the laudable cu
Is there nothing to bee learned in that our Sauiour Christ and his Apostles administred it after ſupper?
Yes verily: for thereby wee learne, that wee muſt not come for our bellies, but haue our minds lifted vp from theſe earthly elements to our Sauiour Chriſt, repreſented by them: for men after ſupper ſet not bread and wine, but banquetting diſhes vpon the table.
What vſe is there of this?
Firſt, to reproue ſuch profane perſons, as come for a draught of wine alone. Secondly, thoſe that reſt onely on the outward elements.
So much of the time, now to the things to be done in the Lords Supper: and how ſhall wee conſider them?
Firſt, what is generally to be done of all, both Mi
What is generally to be done?
There muſt be a careful preparation before the acti
How are we to prepare our ſelues to this Sacrament?
We are before wee come vnto it to examine our wiſedome and knowledge in this Sacrament, whe
What further examination is to bee vſed before wee come?
All that come to this holy Sacrament muſt exa
How are we to behaue our ſelues in the action?
At the ſeeing of the bread and wine, wee are to call to mind the body and blood of our Sauiour Chriſt; at the bread broken before our eyes, to re
What is further to be done in the action?
Firſt, in that the Miniſter giueth the bread & wine, to think, that God giueth Chriſt, and Chriſt himſelfe to vs: and as wee put our hand to take the bread and wine; ſo by faith to applie Chriſt to our ſelues: and by the eating and drinking of the bread and wine, to remember our vniting to Chriſt, and enioying of him.
Secondly, according as it is commanded, all muſt take the bread and wine into their hands: contrary to the ſuperſtition of diuers, which will either haue it thruſt into their mouthes, or elſe take it with their gloues: as if the hand of a Chriſtian, which God hath both made and ſanctified, were not as fit as the skin of a beaſt, which the Artificer hath tanned and ſewed.
What further did they?
They ate and dranke the bread and wine, not lay
It ſeemeth they haue the words of Christ to lead them to the worſhip of them; ſeeing he ſaith of the bread, that it is his body, and of the wine, that it is his blood; and there is nothing impoſsible vnto God.
The words of eating and drinking, doe properly belong to the outward elements of bread and wine, and by a borrowed ſpeech do vnproperly belong to the body and blood of Chriſt; conſidering, that as the Sacrament of Baptiſme doth ſeale vnto vs a ſpiriTim. 2. Titus 2.
What is noted by this borrowed ſpeech?
The communion wee haue with our Sauiour Chriſt; of whom we are as verily partakers by a liuely faith, as of the bread and wine, by eating and drin
What reaſon was there to mooue our Sauiour Christ to vſe this borrowed ſpeech, in this ſo great a mysterie?
Not onely the vſe and cuſtome of the old Teſta
Howbeit, it may ſeeme that to haue vſed a more proper ſpeech, would haue bin more meet for him, being neere vnto his death, and more conuenient for their vnderstanding.
He did after his laſt Supper vſe as figuratiue ſpeeIohn, and that with
It maketh further for the reall preſence, that our Sauiour Christ ſaith in his Supper, that his body was then broken, and not that it ſhould bee broken after.
That is alſo vſuall to the Scripture, for further cer
Seeing we are entred vpon this matter, what reaſon can you gather from this institution, to ouerthrow the carnall preſence of Christ in the Sacrament?
If the bread were Chriſt, &c. then there ſhould be two Chriſts, one that giueth, another that is gi&c. A
What is to be done after the action?
To bee comforted in heart in the fauour of God towards vs; from whence we ſhould be readie with a feeling ioy to ſing a Pſalme vnto the Lord and to feele a further deading of the old man, and ſtrength of the new man; to walke more ſtrongly and ſteadi
Hitherto of the things that are generall. Now let vs conſider of thoſe which the minister doth?
They are either things that he doth
What doth the miniſter with the Communicants as chiefe in the action?
He doth conſecrate the Bread and Wine.
Wherefore did the Lord make choice of thoſe creatures?
Pſalm. 104.
Why did hee not content himſelfe with one of theſe onely?
Hee tooke both, that hee might hereby ſhew how plentiful and aſſured redemption we haue in Chriſt, whom theſe doe repreſent. Wherefore it is no mar
What bread vſed our Sauiour Christ?
Ordinarie bread, ſuch as was vſed at the common table at that time: it was indeed vnleauened bread; but it was ſo, becauſe no other was then lawfull.
What did they to bleſſe and conſecrate them?
That alone which the Euangeliſt ſet downe.
What was that?
Firſt, hee declared the doctrine of the myſtery of the Sacrament vnto his Apoſtles, which receiued it: by teaching the truth of that which theſe outward things did ſignifie.
Secondly, he thanked his heauenly Father for that he had ſo loued the world, that he gaue him, which
Thirdly, by a trope of the chiefe point of prayer, (which is thankſgiuing) for the whole, the Euange
How ſhall it be known that he gaue thanks, and prayed for theſe things, ſeeing there is no mention of theſe things in the Euangelists?
The very matter it ſelfe that is handled,Mat. 14. & 15. Iohn 6.
Hitherto of the thing wherein the minister is chiefe.
What doth he alone?
Firſt, hee taketh the bread and breaketh it: like
What doth it ſignifie?
It ſetteth forth, that Chriſt himſelfe of his owne accord offered his body to be broken, and blood to be ſhed: and that as the bread nouriſheth not, if it re
Why doth hee call the cup, the cup of the new Teſtament?
Becauſe it is a ſeale of the promiſe of God touch
HHitherto wee haue heard of the perſon of Chriſt; in it, of his natures; his Godhead, and his manhood: then of his offices, priesthood and kingdome. In his kingdome, wee haue heard of the inward meanes, as the ſpirit: and amongst the outward meanes, we haue heard of the word and Sacraments. Now there commeth to ſpeake of the militant Church. VVhat is annexed to the militant Church?
Officers and Miniſters, whereby it hath beene and is taught and gouerned.
What is common to all theſe Officers?
That they bee lawfully called; and that they exe
How is the militant Church diuided?
Into the Church before the comming of Chriſt, or after his comming.
What is the Church militant before the comming of Chriſt?
It is the militant Church which beleeued in Chriſt to come.
What is the militant Church after the comming of Christ?
It is the militant Church that beleeueth in Chriſt already come.
How is the militant Church after the comming of Chriſt diuided?
Into vniuerſall, or particular.
What is the vniuerſall Church?
It is the ſocietie of thoſe that being ſcattered thorough all the corners of the world, are by one faith in Chriſt conioyned to him.
What officers are annexed to this Church?
Officers that are extraordinarie, and induring for a time.
What are the extraordinarie Officers?
Such as were firſt called and inabled of God for the conqueſt of the world, to the Goſpell and the o
How are theſe extraordinarie diuided?
They are either thoſe that are called immediately of God, as Apoſtles, and Prophets, or thoſe that were called by meanes of men, as Euangeliſts.
Who are Apoſtles?
Act. 1.21. Ioh. 15.27. Mat. 28.19. Act. 1.8. Act. 8.14. & 19.23. &c. Act. 12.
Haue the Apoſtles any ſucceſſors?
To ſpeake properly, they had none to ſucceede them in the degree and dignitie of Apoſtleſhip; and therefore when Iames was beheaded, none was cho
VVhat is the property of the head?
To be higheſt; and therfore there can be but one, euen Chriſt,
VVhat is the office of the head?
To conueie the powers of it into all the members: for as the naturall members take ſpirit and ſenſe from the head; ſo the church hath her ſpiritual life and feePaul lifteth vp aboue all Angels, Archangels, princiPeter and Paul, yet ſhould he not be therefore the head of the Church; which agreeth to no ſimple creature in heauen or vnder heauen.
But may not the pope be a miniſteriall head?
It would make the Church a monſter, if it ſhould
Joh. 14.
What then ſhall we ſay to the words of Christ, Thou art Peter, and vpon this rock wil I build my Church? whereby is inferred that Peter was ruler of the Apoſtles, and conſequently of the world; and therefore the Popes, as Peters ſucceſſors, ſhould be rulers ouer all.
The rocke whereupon Chriſt will build his Church, is not Peter, but the effectuall, and confeſsing faith of Peter; as appeareth by the diuers words the Euangeliſt vſeth from that whereby Peter is called. And if it be vnderſtood of Peter; yet it muſt be eſteeReuel. 22.Peter gaue anſwere in the name of all, vpon whom in reſpect of their miPeter.
How may it be ſhewed that Peter anſwered for all?
Becauſe all were asked: otherwiſe our Sauiour Chriſt receiued no anſwere; which to thinke is a charg of diſobedience vpoPeters anſwere receiued the anſwere of others. SePeters owne confeſſion, that the reſt knew that Chriſt was the ſonne of the liuing God, as well as he himſelfe;Ioh. 6.67.68.69.Peter?
If Peter were chiefe of all, doth it follow that the Pope of Rome ſhould be ſo?
No verily: for howſoeuer they ſay Peter was BiPeter had been at Rome when Paul was there, amongſt many others hee would not haue forgotten to make mention of him, vpon diuers occaſions he had thereof. EſpecialPeter would moſt reſide there where hee had leaſt to do? And if he had been there, yet would he not be Biſhop there; the Biſhopricke being a de
But grant hee were Biſhop of Rome; doth it follow thereof that the Biſhop of Rome muſt bee his ſucceſſor?
No: for firſt it ſhould haue beene but a perſonall right. And ſecondly, if it belonged to his ſucceſſors, Ieruſalem and Antioch, where he ſat before he is ſupPeter, it was in re
Hitherto of the Apoſtles. Now who are the Prophets?
Such as beſides an extraordinarie gift of preach
Hitherto of thoſe immediately called. VVho are thoſe that are called by the meanes of men?
The Euangeliſts.
Who are the Euangeliſts?
Such as were ordained, and directed of the Apo
What is the particular Church?
It is that which beſide the fellowſhip in one ſpirit, hath ſome other outward knot wherein they are more neerely tied then the reſt of the vniuerſall is: and it is either of one nation, or of a narrower com
What is a Church of one nation?
It is that which is gathered vnder one politicke or ciuill gouernment.
What is that of a more narrow compaſſe?
It is ſuch a companie of beleeuers, as dwelling in one place, may be conueniently at one time taught, by one mouth of a Miniſter.
What is common to all the members of this Church?
That euery one be wiſe vnto ſobriety, behauing himſelfe according to the meaſure of grace that is beſtowed vpon him.
What perſons make default againſt this point?
Two ſorts eſpecially: the one of ſuch as ouer
How is the truth of this doctrine cleared?
By compariſon of the Church, which is the myſti
How many waies doth this compariſon hold?
Sundrie waies. Firſt, as in a perfect body of a na
What gather you of this?
Firſt, that as a ſuperfluous member in a mans bo
What further?
As the want of a naturall member of an hand breeds griefe: ſo the want of any the appointed members in the Church, muſt needs bee faultie and grieuous.
Proceed to the other compariſons.
Seeing the diſorder of a member, as to haue an eie where the noſe ſhould bee, or a foot for the hand, cauſeth both horror and griefe: ſo the like diſorder in the Church of Chriſt muſt needs be horrible.
Wherein doth this compariſon further hold?
That as in the body of a ma
Remaineth there yet any more compariſon?
That as in the naturall body, euery ſeuerall mem
So much of the properties and qualities, common to all the members of a particular Church. What are the parts of it?
They are partly ſuch as are aboue, and partly ſuch as are vnder.
VVho are thoſe that haue preheminence?
Thoſe whom Chriſt hath appointed for the con
VVhat things are common to all theſe ordinarie officers?
Firſt, that they be vnblameable of life,Tim. 3.2. 1. Tim. 3.10.Act. 14.23.
VVhat is prayer?
It is a calling vpon God alone, in the name of Chriſt, by the titles wherewith in the Scripture he is ſet forth vnto vs, as well thereby to doe ſeruice and homage vnto the Lord, as to obtaine thoſe further
VVhat haue we firſt to conſider heere?
Eſa. 42.8. & 48.11. Rom. 10.14.
VVhat things muſt we come to God in prayer for?
Thoſe which God hath made vs promiſe of, either belonging to this preſent life, or thoſe things eſpeci
But how can we remember all the promiſes that God hath made, thereon to ground our petitions, eſpecially being vnlettered?
There are generall promiſes, that whatſoeuer wee ſhall aske according to his will, it ſhall be giuen vs: 1. Ioh. 15.14. Againe, whatſoeuer we reade and heare that the ſeruants of God haue demanded in the Scripture vncontrolledly, or without ſpeciall cal
VVhat haue we further generally to bee obſerued of prayer?
The neceſſitie and excellencie thereof.
It ſeemeth to be of no vſe to make our petitions vnto God, ſeeing he hath knoweth what we need, either for his glory, or our good, and hath determined what to beſtow vpon vs.
Mat
No prayer, no pennie.
What other reaſon haue you for this?
We ſhould therefore pray for the things we haue need of, that hauing receiued them, we might be aſ
How further is the neceſsitie of prayer conſidered?
Prayer is a key to open the ſtorehouſes of al Gods treaſures vnto vs; and as by knocking we enter into the place we deſire to goe to; ſo by prayer wee obPro. 17.8.Tim. 4.
Doth not God often times beſtow his benefits without prayer?
Yes verily: to the wicked many things, either to prouoke them to repent, or to make them inexcuſa
What is the excellencie thereof?
It is compared to incenſe or ſweet perfumes,Pſal. 14.41.Cant. 4.11.Milke and honie is vnder her tongue.
How can God ſo infinitely wiſe, take delight in our prayers, that are ſo rude?
Becauſe in Chriſt hee taketh vs for his children: And therfore as parents rather take pleaſure to heare their children ſtammer, then ſome other to ſpeake e
Of how many kinds is prayer?
Of two kinds: either petition or thankſgiuing.
What is the petition?
It is a prayer whereby we deſire all things neceſſa
VVhat is thanksgiuing?
Mat. 8.2. 2. Sam. 15.25.26.
VVhat is annexed vnto both theſe kinds of prayer?
Confeſſion of ſinnes, and of the righteous iudge
In what form & manner ſhould we frame our praiers?
We are herein for help of our weaknes, and rude
Dou you call that a prayer, which of ſome is thought onely a forme of prayer to direct our prayers by?
It is both a prayer, which we both may and ought to pray, and alſo a forme of prayer, whereunto we are to conform, & by which we ought to ſquare al ours: and therefore as S. Matthew 6.Matth. 6.Luke biddeth vs ſay, our Father, &c.
May there not beſides this prayer of the Lord, be now vnder the Goſpel a ſet form of praier in the church?
Yes verily: ſo that it be left at the libertie of the Church to alter it; and not at the liberty of priuat men, without conſent of the Church.
Wherefore is it conuenient that there be a ſet forme of prayer?
To help the weaker and ruder ſort of people eſpeZach. 12.10.
What is the Lords Prayer?
It is an abſolute prayer in it ſelfe, and a prayer gi
What are the parts of this prayer?
Two: the preface, and the prayer it ſelfe.
What gather you of this, that there is a preface ſet before the prayer?
Ecclſ 5.1. Pſalm. 26.6. Exod. 3.&c. thoſe that come without preparaTim. 2.8.
How are we to prepare our ſelues?
Not onely to put off our euill affections, but euen our honeſt and (otherwiſe in their due time) neceſſa
What is to be conſidered in the word, father?
That we are come to the Father, the firſt perſon in Trinity, by his Son, through the holy Ghoſt: which forme is to be kept for the moſt part, although it bee alſo lawfull to pray vnto Chriſt,Acts 7.59. 2. Cor. 13.13.
What further?
That wee are to come with confidence of obtaiDeut. 33.3.Matth. 7.
What is conſidered by theſe words, Our Father?
The nature of faith,Iohn 20.28. Gal. 2.20. Matth. 27.46.
May not a man in his prayer ſay, my father?
Yes verily:Matth. 26.19.
What further?
That to come in any other name,Exod. 24.2. & 20.19. Leuit. 16.17. 1. Tim. 2.5.Moſes and Aaron, but is notably ſet forth of the Apo
What elſe learne you in this word, our?
That when wee come to pray,Tim. 2.8. Matth. 5.23. Eſay 1.15.
What is conſidered by theſe words, which art in heauen?
That as wee are to come boldly,Eccleſ. 4.16. & 5.1.
What further?
That as he is readie to doe all things for vs, ſo he is able to do al things for vs, which are neceſſary for vs to meditate vpon.
Why is he ſaid to be in heauen, who is in all places, and whom all the world is not able to containe?
For two cauſes: one is, for that there he doth make himſelfe, and his goodneſſe knowne to the Angels and bleſſed ſpirits of men immediately, and without the helpes and aides which we haue. The other, be
Hauing vnderſtood what is to bee learned of the words of the preface ſeuerally, what are wee to learne of the words iointly together?
That God only is to be praied vnto: for although there be other fathers beſides God,Rom. 10.4. Pſal. 73.25.
Thus much of the preface: Now wee are to come to the prayer it ſelfe. What is generall vnto it?
That our affections, with zeale and earneſtneſſe, ought to wait and attend on praier: which appeareth by the ſhortneſſe of all the petitions.
What is declared hereby?
The great affection we ſhould haue to the things we come for: which giueth a check to our cold pray
So much of attention generall to the prayer. What are the parts thereof?
A forme of petition and of thankſgiuing.
VVhat is taught hereby?
That whenſoeuer we come vnto God in petition,Phil. 4 6. Luk. 17.17.18
Secondly, that it is a fault of vs, when wee are di
So much of the parts of prayer. How many ſorts of petitions are there?
Two: one ſort of petitions is of thoſe things that belong to Gods glory: the other ſort of petitions doth concerne our ſelues and our neighbours.
What is generall to bee conſidered in thoſe petitions that concerne God?
That wee are to ſeeke the ſeruice of God before our owne things; as alſo the Commandements teach vs, which being diuided into two tables, the firſt concerneth the worſhip of God; the ſecond table, our ſelues.
What obſerue you from this?
Our hypocriſie: for were it not for our ſelues and wants, we would not come at all in prayer: as in PoThy, in al theſe peti
VVhat further obſerue you proper to theſe petitions?
That they ought to bee performed with further zeale and earneſtneſſe of ſpirit; as may bee gathered
How are the petitions that concerne Gods glory diuided?
Into two: the firſt concerneth Gods glory it ſelfe, the other two the things whereby God is glorified; as when his kingdome commeth, and his will is done.
What is the firſt petition?
Hallowed be thy name?
Why is this petition ſet before all?
Pro. 16.4. 1. Cor. 10.31.
How conſider you this petition?
Firſt, the meaning of the words apart; then of them together.
VVhat is vnderstood by the word, name?
King. 5.5. Act. 1.15.
VVhat is meant by (hallowed?)
To hallow is to ſet apart a thing from the com
Can any man adde any thing to Gods holineſſe?
No, wee cannot adde any holineſſe vnto God, or take away from him: but that as God is holy in his properties and actions, and alſo in his ordinances both in Church and Common-wealth; ſo we deſire it may be, and that not onely in our ſelues, but alſo in all men, that they may be acknowledged and repu
VVhat is conſidered of the words together?
That it is a ſingular benefit of God to be admitted to the ſanctifying of his name, and as it were to ſet the crowne vpon his heade, and to hold it there; eſpecial
VVhat further?
We pray that God may be acknowledged Iust, Wiſe, &c. in all his workes, euen in his ordinance of ſome to euerlaſting life, and otherſome to euerlaſting de
May none elſe be glorified but the name of God?
No glory or honour ſhould be giuen to any thing in the world but to the name of God (which is noted when wee ſay,Eſa. 42.8. &. 48.11.thy name &c.) further then they are inſtruments, whereby we may ariſe to the glorifying of it; for God will not giue his glory vnto any, no not to the manhood of our Sauiour Chriſt.
Shew ſome particularities of the glorifying of his name.
Firſt, wee muſt pray that God would giue vs the
Ioh. 3.3. Rom. 4.20.Moſes and Aaron are ſaid not to haue ſanctified the name of God, in that they beleeued not; contraAbraham glorified God in beleeuing.
How elſe?
Eſa. 8.12.13. 1. Pet. 3.14.18.That the Lord be our feare.
How further?
Mat. 5.16.Sam. 7.18. Pſal. 8.5. & 144.3. Luk. 1.48. 1. Sam. 3.18. Eſa. 39.8. Eſa. 2.11.12.13.14.15.16.Ely and Ezekias. We pray againſt al loftie and high things, that hinder that God only cannot be exalted, eſpecially the pride of our hearts, which we are to confeſſe and lament. It is laſtly a ſingular hallowing of Gods name, as well by praiſing it for the benefits wee haue receiued, as for his other wonderfull workes in the Creation and gouernment of the world, the Church eſpecially.
VVhat is conſidered in the ſecond petition, Thy kingdome come?
One of the meanes how to haue our God ſan
VVhat is meant heere by kingdome?
That gouernment which our Sauiour Chriſt ex
Of how many ſorts is it?
We pray either for that he exerciſeth in this world, or for that he exerciſeth in the world to come, called the kingdome of glory.
How many ſorts are there of that kingdome he exerciſeth in this world?
Firſt, it is that hee exerciſeth ouer all men, and o
What deſire we of God concerning the gouernment ouer all men, called the kingdome of power?
That he would gouerne all the creatures,Pſal. 97.1. Mat. 6.13. Ioh. 17.2.Diuels themſelues, in ſuch ſort as they may ſerue for the good of his Church.
What deſire wee concerning his gouernment in the Church, called the kingdome of grace?
That it may bee heere in this world enlarged,Pſal. 122.6. Eſa. 62.7.
What doe we deſire for the inlargement of it in this world?
That by Chriſt the head of the Church, God would gouerne his people, to the perfect ſaluation of the elect, and to the vtter deſtruction of the repro
What great need is there that wee ſhould pray for the kingdome of God?
For that being taught that wee ſhould pray that the kingdome of God may come,Mat. 12.24.27. 2. Cor. 6.14.15.16.
Why, all men do naturally abhorre Satan, euen to the very name of him.
They doe in words and ſhew, but when they doe his will, liue vnder his lawes, delight in his workes of darkeneſſe, ſubiect themſelues to the Pope and oMat. 15.8.
What other oppoſitions are there against Gods kingdome?
Gal. 5.16.17.
VVhat be the meanes wee ought to pray for, that our Sauiour Chriſt may gouerne his Church in this world thereby?
Inward, and outward.
What inward things doe we pray for?
That God would giue his holy ſpirit, as the chiefe and principall wherby our Sauiour Chriſt gathereth and ruleth his Church, conueying his ſpirit of know
What are the outward things we pray for?
The meanes whereby the ſpirit is conueied.
Declare that more particularly.
The word, and the dependances thereof.
What pray we for concerning the word?
Pſal. 110.1. Eſa. 11.4. Mark. 1.13.Mat. 13. 2. Theſ. 3.1.
What pray we for concerning the Sacraments?
That as they are the ſeales of Gods promiſes and couenant of grace; ſo they may bee both mini
What pray we for concerning the cenſures?
That not onely priuate perſons, but the whole Church may bee ruled by the line of Gods word; that ſo well doers may be aduanced, and euill doers cenſured and corrected, according to the degree of their fault: and therefore that all, either impunitie or tyrannous tortures of conſciences, may bee taken away.
VVhat further doe we pray for?
That God would furniſh his Church with all ſuch officers as hee appointeth; that being endued with ſpeciall gifts may bee both able and willing, to exe
What further deſire we in this petition?
That where theſe things are onely begun, they may bee perfected, and that euery Church may bee poliſhed and garniſhed, that Sion may appeare in her perfect beautie; and ſo the Iewes may bee cal
What do we pray for the kingdome
We out of a ſorrowful feeling of the ſpiritual bonRom. 14.17.
So much of the kingdome of God in this world. What pray you for concerning the kingdome of Christ in the laſt day, or for the kingdome of glory?
Reuel. 22.20. 2. Tim. 4.8.Come Lord Ieſus, come quickly.
The third petition.
Thy will be done in earth as it is in heauen.
VVhat is conſidered in this petition?
By earth, thoſe that are in earth; and by heauen, thoſe that are in heauen.
VVhat is heere meant by the will of God?
Deut. 19.29.
Is there any other will of God beſides his reuealed will?
Pet. 3.17.if ſo be the will of God: and that the petition is not meant of this, it appeareth: firſt, becauſe that no man can know it, nor ſearch it out vntill it come to paſſe, whereas to the doing of this wil, knowledge is neceſPilate, &c.
Is not the ſecret wil of God contrary to his reuealed wil?
No, in no wiſe; it differeth in ſome reſpect, but is not another wil, much leſſe contrarie.
How differeth it?
The ſecret will of God conſidereth eſpecially the end; and the reuealed will, the things that are referIoh. 14.1. 1. Theſ.
It may ſeeme that the reuealed will of God is ſometimes contrarie to it ſelfe: as when God forbiddeth murther, and theft; yet God commandeth Abraham to kill his ſonne; and the Iſraelites to take the goods of the Egyptians.
Here is no contrarietie; becauſe God in giuing a law to man, giueth none to himſelfe, but that he may command otherwiſe: therefore the law hath this exception; that it is alwaies iuſt, vnleſſe God com
But it ſeemeth that the ſecret wil of God is often contrarie to the reuealed will; ſeeing by the former many euill things are committed, and by the other all euill is forbidden.
In as much as by the prouidence of God euill things come to paſſe, it is for ſome good, of Gods glory, or good of the Church, or both; in which on
What more ſpecially of ſanctification do we pray for in this petition?
Firſt, that wee may know his will, without the which we cannot do it: then, that ſo many as are ſubMat. 6.33.
What learne you out of this word (Thy?)
Pſal. 86.11. & 110.37. Gen. 6.5. & 8.21. Rom. 8.6. Rom. 7.24.Pet. 2.7. Ezech. 9.4.
What by this word (done?)
Philip. 2.13. Act. 20.24.
What learne you of this (as it is in heauen?)
That our obedience ſhould bee done moſt wilPſal. 103.20. Mat. 18.10. Eſa. 6.2. Ezech. 1.7.
But ſeeing wee are ſinfull and the Angels holy, how can we imitate them?
Wee ſhould endeauour to the like holineſſe, and ſo grow therein daily more and more till we be like vnto them: not that we can performe it to the full as they doe.Leuit. 11.44. 1. Pet. 1.16.Be ye holy as I am holy; and yet it were abſurd to ſay or
Hitherto of the petitions that concerne God. What is generall to bee conſidered in the next for our ſelues?
That there is no lawfull vſe of theſe petitions which follow, or any of them, vnleſſe we firſt labour in the former petitions concerning the ſeruice of God;Tim. 4.8.godlineſſe hath the promiſes of this life and the life to come.
VVhat further?
That as in the former, the word (thy) did only reOurs and vs) we learne to haue a fellow feeling of the mi
Is there any thing elſe common to them all?
That for them all, we depend on God: on his pro
VVhat is the order of theſe petitions?
Firſt, to ſet downe one only for the things of this life. Secondly, two, for the things that belong to the life to come.
VVhy haue we but one petition concerning this life, and two for the things of the life to come?
To teach vs how ſmally earthly things are to bee accounted in regard of heauenly; and therefore that our prayers for things of this life ſhould bee ſhort
Why then is the petition for the temporall things, put before the petition for ſpirituall?
Firſt, becauſe it is the maner of the Scriptures, commonly to put things firſt that are ſooneſt diſ
So much of this petition in generall. VVhat is meant by (Bread?)
Firſt, all outward things, both for our neceſſity, and chriſtian delight, as well in clothing as in feeding. Secondly, all the meanes and helpes to attaine them, as good Princes, Magiſtrates, ſeaſonable weather, &c. Wherein alſo wee pray for the remouall of the conif it ſeeme good in the eyes of our heauenly father:
Mat. 8.2.
What need is there of asking theſe things?
The frailety of our nature, not able to continue in health ſcarce one day without theſe helpes, and as it were proppes to vphold this decayed and rui
What learne you from the word (Giue?)
Firſt, that from God all things come:Pſal. 104.17.28.29.30.Act. 14.17.
VVhat next?
That although in regard of our labour or buying any thing, it may bee called ours; yet wee ſay, giue Lord, becauſe wee cannot deſerue the leaſt crumme of bread, or drop of water, much leſſe the kingdome of heauen.
What learne you further?
That ſeeing God giueth to whom hee will, and what he will, we learne to bee content with whatſoTim. 4.5.
VVhat reaſon is there that they ſhould pray for theſe things of God, which haue them already in their Garners, Cellars, &c.
Very great: Firſt, for that wee in Adam haue loſt the right of them all; which in Chriſt the heire of the world wee onely recouer: ſo that although wee poſſeſſe them, yet are wee not right owners of them but by faith, which is declared by prayer for them.
Sam. 30.16.17. Dan. 5.5. 2. King. 7.17.
Eſa. 3.1. Hagg. 1.6. Pro. 10.22. Dan. 1.13.14.15. Pſal. 78.30.31.
VVhy is this added (this Day?)
Exod. 16.19.20.21.Pro. 30.8.
Is it not lawfull to prouide for children and familie?
Gen. 41.34.35. Act. 11.28.29. 2. Cor. 12.14. Mat. 6.34. Pſal. 37.5. Pro. 16.3.
VVhy is the bread called ours, ſeeing that God muſt giue it?
Gen. 3.17. Pſal. 128.2. 1. Theſ. 4.11. 2. Theſ. 3.8.9.10. Mat. 6. Luk. 11.3.
VVhat is the reaſon of the word (Daily?)
This word in the Euangeliſts, and in the proper language of the ſpirit of God, is, the bread fit for me,
Pſalm 104.15. Iohn 12.3. Prou. 30.8. 1. Tim. 6.8. Rom. 13.14. Iames. 4.3.
What do we deſire in theſe two petitions that follow?
Perfect ſaluation; which a man cannot haue in this life; ſtanding in the deliuerance from the euils paſt, contained in the former; and thoſe to come, com
What is the former of theſe petitions?
Forgiue vs our debts, as we forgiue them that are debots vnto vs.
What is the ſumme of it?
That God giuing vs a true knowledge, and feeling of our ſinnes, would forgiue vs freely our ſinnes, and make vs as aſſured thereof, as wee are priuie to our ſelues, of the forgiueneſſe of thoſe treſpaſſes which men haue offended vs by.
What are the parts?
Two: a petition of the forgiueneſſe of our ſinnes, and a reaſon of the perſwaſion that they are for
Declare the petition.
Firſt, here is a compariſon drawne from debtors, which are not able to pay their creditors; to whom all we are compared, for that we haue all ſinned; and conſequently our ſinnes are likened vnto debts.
What learne you from hence?
Herehence two things are implied; one, a frank and humble confeſſion that we haue ſinned both o
Iohn 1.8.9. Pſalm. 32.3.4. Prou. 28.13. Iob 31.33. 1. Sam. 15.19.20. Pſalm. 51.3.4.5.6. Acts 22.3.4.5. 1. Tim. 1.13.What vſe is there of confeſsion?
Great: for that we haue naturally a ſenſeleſneſſe of ſinne; or elſe being conuinced thereof, we are rea
How can a man confeſſe his ſinnes, being not known, and without number?
Thoſe that are knowne wee muſt expreſly conPſalm. 19.12.
How appeareth it that we are not able to pay it?
Becauſe by the Law, as by an obligation, euery one being bound to keepe it wholly,Deut 27.26. Gal. 3.10.
What doth it draw with it, that cauſeth it to be ſo impoſsible to be ſatisfied?
Rom. 6.23.
But are we not able to ſatisfie ſome part of it, as a man in great debt is ſometimes able to make ſome ſatisfaction, eſpecially if he haue day giuen him?
Exech. 16.4.5.Luke 4.18. Matth. 12.19.
What is the meanes to free vs from this debt?
By this petition Chriſt teacheth vs, that being preſſed with the burden of our Sinne,Matth. 11.28. Eſay 55.1.Luke 4.19.
How ſhall we obtaine this at Gods hands?
By the onely blood and ſuffering of Chriſt, as the only ranſome for ſin. Contrary to the Papiſts, who confeſſing that originall ſin is taken away by Chriſt in Baptiſme, doe teach that we muſt make part of ſatisfaction for our actuall ſins; and therefore the Ie
Do we here pray for theſe ſinnes of this day, as before for the bread of this day?
Not onely for them, but alſo for all that euer wee haue done at all times before, to the end, that wee might be the further confirmed in the aſſurance of the remiſſion of all our ſinnes.
What is further to be conſidered in this petition?
That as in the former by bread, more was vnderDan. 9.24.
What need was there of this?
Becauſe we could not appeare naked before God: for as it is not enough for a beggar to come before a King to want his ragges, vnleſſe he haue conuenient apparell and ornaments: ſo for vs it is not enough to haue our filthineſſe done away, vnleſſe we bee clo
What elſe is vnderstood here?
Zach. 12.10. Mark 9.24.
So much of the former part. What is ſet downe in the latter?
A true note to certifie vs, whether out ſinnes are forgiuen vs, or not, by that we forgiue or not forgiue others that haue offended vs: and it is a reaſon of the former.
Matth. 9.2. Mark. 2.7. Iob 14.4. Eſay 43.25.But ſeeing God alone forgiueth ſinnes, here vnderſtood by the word debt; how is it ſaid, that we forgiue ſinnes?
Wee forgiue not the ſinne ſo farre as it is ſinne a
How is the reaſon drawne?
Matth. 5.7. & 6.14.15.Ioh. 2.10. & 3.14.
Doth this reaſon tie God to forgiue vs?
No otherwiſe then by his gratious and free pro
Wherein ſtandeth the inequalitie?
Firſt, in the number of our debts to God, being compared to ten thouſand; mens debts to vs, to one hundred. Secondly, in the waight; our debts to God being compared to talents, and thoſe to men being compared to pence.
How riſeth this great inequalitie in the waight?
From the great inequalitie betweene God and man: for if to ſtrike a King bee much more hainous then to ſtrike a poore ſubiect; what is it then to ſtrike God, who is infinitely greater then all the Kings of the earth?
What is to be gathered of this?
That as this is a teſtimonie to our hearts, that if we can heartilie forgiue others, God will forgiue vs: ſo on the otherſide, if wee can ſhew no fauour to o
What learne you from hence?
The hypocriſie of many, which aſſuring them
Are we heereby bound to forgiue all our debts?
No verily; wee may both craue our debts; and if there be no other remedie, goe to law, in a ſimple deſire of Iuſtice; yea, in lawfull warre we may kill our enemies, and yet forgiue them, being free from re
What further learne we by this reaſon?
That as our forgiueneſſe is nothing, vnleſſe the danger of impriſonment bee taken away; which vn
Wherefore ſpeake you of theſe?
Becauſe the Papiſts teach, that the ſinne and guilt of our ſinnes is taken away by Chriſt; but that wee muſt ſatisfie for the puniſhment of them: wherein they make God like vnto thoſe hypocrites, who will ſeeme to forgiue, and yet keepe a pricke and a quar
So much of the firſt petition belonging to the life to come. Which is the ſecond?
Leade vs not into tentation, but deliuer vs from euill, &c.
VVhat is meant heere by the word (tentation?)
Sinne; or ſuch afflictions as leade vs into ſinne: for troubles and afflictions ſimply are not to be num
VVhy may we not pray againſt all afflictions?
Becauſe they are trials of our faith & hope;Iam. 1.2. Deut. 8.2. & 13.3.
VVhat then doe we pray for concerning them?
That if the Lord will take triall of the grace hee hath beſtowed vpon vs, either by afflictions, or by occaſion oftentation to ſinne offered vs; that wee bee not giuen ouer to them, or ouercome of them;Cor. 10.15. Job. 36.21.
Why are they called tentations?
Becauſe by them God trieth our obedience to notifie our faith and patience, both to our ſelues and others, whether wee will follow him or not: and therefore we may be aſſured, that ſo often as we beate backe or ouercome the tentations, we haue as many vndoubted teſtimonies of his loue.
VVhat is heere to bee obſerued in regard of the order?
That this petition conſequently followeth vpon the former; and therefore to ſtrengthen our faith for the obtaining of this petition we muſt be aſſured of the former, as that ſeeing God hath forgiuen vs our ſinnes, he will alſo mortifie our fleſh, and quic
VVhat learne you of this?
That we cannot rightly deſire God to forgiue vs our ſinnes, vnleſſe wee craue alſo power to abſtaine from the like in time to come. So farre is it from be
Why ſo?
For who being deliuered from a great diſeaſe, will returne to it again, and not rather deſire a diet wherPro. 26.11. 2. Pet. 2.
If they cannot returne to their vomit, what neede haue they to pray?
Yes very great; becauſe God hath ordained prayer one meanes of keeping them from reZach. 1.11. Luk. 11.21.
What learne you from thence?
Much comfort in tentations, in that it is a token of Gods fauor and of pardon of our ſinnes, that we are ſubiect to tentation.
What other cauſe is there to pray that we be not lead
into tentation?
For that the condition of them that are called to the hope of life,Ioh. 5.14. 2. Pet. 2.22. Mat. 12.43.
But how agreeth it with the Lord to leade into tentation, when it is ſaid that God tempteth none, as he is tempted of none?
When all things are of him and by him, it muſt needs follow, that the things that are done, are gui
But how can that bee without ſtaine of his righteouſneſſe?
It is a righteous thing with God to puniſh ſinne with ſinne; and ſo to caſt a ſinner into further ſinnes by way of iuſt puniſhment: therfore we deſire God not to giue vs ouer to our ſelues by withdrawing his ſpirit from vs: as when men doe delight in lies,Theſ. 2.11. Rom. 1.24.e iuſt iudgement of God is ſtrengthned, how ruſh wee into all euill! euen as a horſe into the battell to whom wee put the ſpurs; or as an Eagle fleeth to her prey.
How can it be ſhewed out of the Scripture, that God hath a hand, wherby he gouerneth euen the tranſgreſſions against his holy will?
It is expreſſely ſaid,Gen. 45.Ioſeph beRehoboam hearkened not to the people.Chro. 10.15.Shimei to curſe Dauid;
Sam. 16.10.King. 22.19.20.23.Iudas, the Iewes, and Pilate, are all ſaid to haue giuen Chriſt to death: ſo the father and Chriſt are ſaid to haue done the ſame, and that in the ſame words; though the maner and purpoſe bee di
Doth not God then ſuffer ſuch things to be done?
He ſuffereth indeed; but this is not an idle perAct. 2.23. & 3.18. &. 4.28.
But doth not this draw God to ſome ſlaine of ſinne, from which he is most free, as that which hee puniſheth?
Act. 17.28.
How can God haue a hand in theſe things, and yet be free from ſinne?
Hee is a cunning workeman, which with an ill toole will worke cunningly: and as a moſt excellent Apothecarie, maketh a medicine of the mixture of poyſon in it, which is not yet poyſon, but rather me
But how are theſe actions of the wicked diſcerned from the worke of God in them?
Firſt, from the cauſe from whence the action commeth: for Ioſephs brethren of enuie ſent him inShimei curſed of maDauids murther and adulterie. Rehoboam out of the vnaduiſedneſſe of his heart, refuſed the requeſt of his people; but God by his wiſe counſell did ſo diſpoſe of it. The diuell from hate to Achab was a lying ſpirit in the mouth of all his Prophets; but God in iuſtice againſt his IdoPilate of ambition and feare, the Iewes of ma
How elſe are Gods actions diſcerned from the actions of the wicked?
By the end whither they tend: for Ioſephs brethren ſent him, to the end he ſhould not come to the hoShimei curſed, to driue Dauid to deſDauids patience: The diuell lied in the falſe Prophets, to ruAchab; but God iuſtly to puniſh him for his IdoRehoboam to ſatisfie the deſire of his yong beardleſſe counſellors: but God to performe the word that hee had ſpoken by his Prophet. Pilate to pleaſe the people, and to keepe his credit with Caeſar: Iudas for the obtaining of the money he deſired; and the Iewes, that our Sauiour Chriſt ſhould not reigne ouer them; but God and Chriſt to ſaue his people.
But were it not better to ſay that theſe things were done by Gods permiſsion, then by his prouidence and gouernment, thereby to auoide an abſurdity in Diuinitie, that God is the author of euill?
It is moſt truely ſaid that God is not the author of ſinne, whereof he is the reuenger; and alſo that they are done by Gods permiſſion: but it is not an idle permiſſion, ſeparated from the prouidence and go
Why ſo?
Conſidering that the diſtinction of ſuch a permiſ
How may that appeare?
If he permit ſin, he doth it againſt, or with his wil: if he doe it againſt his will, then is he not Almightie, as one that cannot let that he would not haue done. If with his will, how can his iuſtice bee defended, if there were not ſome good thing, for which hee doth willingly permit it? for if a captaine ſhould ſuffer wil
What elſe can be alleaged againſt the permiſsion, that is ſeparated from the gouernment of the prouidence?
For that by this meane God ſhould be ſpoiled of the greateſt part of the gouernement of the world: ſeeing the greateſt and moſt part of the world are wicked, al whoſe actions are (as they themſelues are) wicked.
Is there yet any further matter against this distinction?
If in that God doth permit ſinne, he ſhould haue no hand in guiding and gouerning it; then he ſhould haue no hand in the guiding and gouerning of good things: for as it is ſaid, that he permitteth ſin;Heb. 6.
May not earthly Magistrates thus puniſh ſinne?
No verily, it were a curſed thing in Magiſtrates ſo to doe; but God is aboue all Magiſtrates, who euen for our naturall corruption, may iuſtly giue vs ouer to all naughtie affections.
Why doe the Papists ſay, And ſuffer vs not to be lead into temptation?
Exod.
Kings 22.20. 2.1.22. Rom.
Theſ. 2 11.
What inconuenience followeth vpon this addition?
Very great: for by this bare permiſſion of euil, they rob God of his glory, working in the moſt things that are done of men,Heb. 6.3.
What learne you from hence?
The wiſdom and iuſtice of God, which can work in an euill action, and be free from euill.
May wee not offer our ſelues into temptation, as Christ did?
In no wiſe: for hee was carried extraordinarily by the power of his God-head into the deſert to bee tempted for our ſakes, that in his victorie wee might ouercome.
What learne you of this?
Firſt, that no man ſhould chuſe his dwelling aGen. 39.12. 1. Sam. 25.13.22.&c. Secondly, if we fall into ſuch comIoſeph and Dauid, that we pray God for his aſſiſtance to carrie our ſelues godly, and in no wiſe to be infected by them.
What is meant by, Deliuer vs from euill?
This expoundeth the former by a flat contrarie, as thus: Leade vs not into temptation, but pull vs out of it,
Cant. 4. Iohn 6.44.
From how many kinds of euils deſire we deliuerance?
Iames 1.13.14.
From two: Firſt, the inward concupiſcence of our owne hearts, which are our greateſt enemies. Secondly, the outward, as the diuell and the world, which doe worke vpon vs by the former; and there
Is not the diuell the author of all euill?
Yes, he is the firſt author; but properly thoſe euils are called his, which in his owne perſon hee ſug
From what euils ſhould wee deſire principally to bee deliuered?
Thoſe whereunto we are moſt bent, and naturalMatth. 8.28.
So much of the petitions. What haue we to learne in the thankſgiuing?
Firſt, wee learne the ſacriledge of Poperie, who vſuallie ſteale away this thankſgiuing from prayer, as if it were no part of it: ſo that it is no maruell that in Popery, all the whole body of their doctrine is of the ſaluation of men; Gods glory being buried in a deep ſilence.
What obſerue you ſecondly?
That Chriſt maketh this thankſgiuing, conſiſting in the praiſe of God, to be a reaſon of al the petitions going before; and therfore a further aſſurance of ob
Whence is this forme of thankſgiuing drawne?
Chron. 29.10.12.12.13.Dauid vſeth the like phraſe in praiſing of God; but that which Dauid in
What obſerue you more particularly in the words?
Firſt, in the word (thine,) theſe titles of kingdom, &c. are appropriated vnto God, to whom they doe belong:Dan. 2.37.
What is meant by the (Kingdome?)
That all right belongeth vnto God, who hath au
What is meant by the (power?)
That beſides his right, noted in the former word,
What is meant by glory?
That due, which riſing from the two former, of Kingdome and power, doth rightly belong vnto God, as following vpon the concurrence of the other two: for if whatſoeuer wee deſire bee granted vnto vs, in that hee reigneth powerfully; it is reaſon that all glory and praiſe ſhould returne vnto him againe: and it anſwereth to the firſt petition, and ought to moue vs to pray to him, and to aſſure vs that our prayers are granted, ſeeing that by our prayers due
What is meant by the words (for euer, or for ages?Dan. 2.3.4.
By ages, he meaneth eternitie; and thereby putKingdome and power of God, and that in Princes, whoſe kingdomes and powers fade.
What is vnderſtood by the word (Amen?)
Not only, So be it, as commonly men ſay; but, So it is: in the aſſurance of our faith to receiue our de
Remaineth there yet any thing neceſſarie to bee conſidered of prayer?
Act. 6.4. &c. 1. Tim. 1.12 Mat. 6.6. Act. 10.4.
What is publicke prayer?
It is prayer made of and in the congregation, aſ
What is priuate prayer?
Eſter 4.15. Nehem. 1.4.5.6. Gen. 25.21. 1. Pet. 3.7.
Is it not enough for euery one in a familie to make prayers with the reſt of the body of that houſhold?
Matth. 6.6
VVhat is ordinarie prayer?
Pſal. 55.18. Dan. 6.11.
VVhat is the extraordinarie?
Pſal. 119.62.
VVhy doe you call it extraordinarie prayer?
Act. 12.5.
Of how many ſorts are theſe extraordinary prayers?
They are either priuate or publicke, more or leſſe,Ioel. 1.15. Ionas. 5.3.6.
Is the behauiour in theſe extraordinarie prayers all one, when it is publicke, and when it is priuate?
No:Eſa. 1. & 58. Ioel. 2.13. Mat. 6.16.17.
Are the ſame perſons alwaie to keepe the priuate extraordinarie prayers that keepe the publicke?
No:Numb. 30.34. &c.
LVK. chap. 5. verſ. 3. &c. •
33Then they ſaid vnto him. Why doe the diſciples of Iohn faſt often, and pray, and the diſciples of the Phariſes alſo, but thine eate and drinke?
WHat is conſidered out of this text?
The doctrine of faſting: where firſt wee learne, that the outward exerciſe of faſting is not alIohn did, although it were in weakeneſſe) but to diſcredit him: namely, to make the world beleeue that our Sauiour Chriſt was a bellie-god: as the Church of Rome doth charge the children of God now, to open a ſchoole to all liberty of the fleſh, following the ſteps of their old fathers the Phariſes.
VVhat is faſting?
It is a religious abſtinence, commanded of God,
Act. 14.23. & 10.30.31.32. Ioh. 3. 2. Chron. 20. Ioel 1. &. 2.
It ſeemeth by that hath beene ſaid generally of extraordinarie prayer, beginning in the morning and continuing vntill the morning, that the law of fasting will not ſuffer a man to ſup the night of that day when the fast is holden.
The faſt is ſo long continued; but ſo, as there bee that refreſhing, whereby health may be preſerued: as before hath beene obſerued.
What are the parts of fasting?
They are outward, and inward: the outward exLuk. 5.33.Iohn and of the Phariſies faſt; but thine eate and drinke: and the word doth ſignifie an vtter abſti
VVhat is heere to be conſidered?
A charge vpon Poperie: for the greater ſort of people amongſt them, in the day of their faſt, fill their bellies with bread and drinke; and the richer ſort with all kind of delicates (fleſh, and that which commeth of fleſh only excepted:) ſo that the fa
What other things are outward?
The wearing of the homely and courſer apparell;Exod. 33.4.5. Jona. 3. Dan. 10.1.2.3.Numb. 29.7. Joel 2.16.
What is the meaning of the abstinence from theſe outward things?
By abſtinence from meate and drinke;Cor. 7.5.
What is to be obſerued for ſuch as are ſicke or weake?
That they are to take ſomewhat for their ſuſte
What perſons are meere for this exerciſe of faſting?
By the vnfitneſſe of his owne Diſciples for it,Joh. 3.8. Luk. 5.33.
Is it ſo hard a matter to abſtaine from a meales meat, and ſuch bodily comforts for a ſhort time; which the yong ſucking babes, and beaſts of Nineuie did, and diuers beasts are able better to perform thou any man?
No verily: but hereby appeareth, that there is an inward ſtrength of the mind required, not onely in knowledge of our behauiour in this ſeruice of God; but alſo of power and ability to go vnder the weight of the things wee humble our ſelues for: which ſtrength, if it be not, the faſt will be to thoſe that are exerciſed in it, as a piece of new cloth ſewed into an old garment; which becauſe it is not able to beare the ſtreſſe and ſtrength of, hath a greater rent made into it, then if there were no piece at all.
What gather you heereof?
That it is no maruell, if where there is any abſti
What is that inward power and ſtrength?
Firſt, anguiſh and griefe of our hearts, conceiued for our ſins, and iudgements due vnto them, groun
VVhat further are we to performe?
Wee are earneſtly and ſtrongly to call vpon the name of God,Iona. 3.8. Iſa. 58.4.
VVhat is the time of faſting?
In that our Sauiour Chriſt teacheth,Luk. 5.
VVhat gather you hereof?
That the faſt in Poperie is fooliſh, which is holden at ſet times, whether the time bee proſperous, or not proſperous; whether the affaires bee common and ordinary: or whether they be ſpecial & extraordinary of al which it may appeare, how ſmall cauſe ye Papiſts haue to boaſt of their faſting, which in all the warpe therof haue not a thred which is not full of leproſie.
But all this while there ſeemeth not to haue appeared any neceſsitie of this exerciſe of faſting?
Yes verily, in that it is neceſſarie to humble our ſelues vnder the mightie and fearefull hand of God; and to afflict our ſoules with the conſcience of our ſinnes, and the puniſhment due vnto them: vnto which, this outward exerciſe of faſting is a good aid. And our Sauiour Chriſt doth expreſly ſay, that the time ſhall come, when his Diſciples ſhall faſt: where both by the circumſtance of the perſons, and of the time, the neceſſitie of faſting is enforced.
How ſo?
By the perſons; for that the Apoſtles themſelues had need of this helpe of faſting for their further hu
VVhat is gathered heereof?
That it is a ſhamefull thing for men to ſay, that fa
VVhat doe you gather in that our Sauiour Chriſt would not haue his Diſciples fast vntill after his aſcenſion?
His ſingular kindneſſe, in that he would ſuffer no great trouble and cauſe of faſt to come vnto them, before they had ſtrength to beare them, and were prepared for them.
Thus much of the exerciſe of faſting generally. What are the kinds thereof?
It is either publicke, or priuate.
VVhat is the publicke?
It is when for a general cauſe the Churches do faſt: and it is either more publicke, when all Churches faſt generally; or ſome particular Churches are humbled by faſting.
What is the priuate faſt?
It is more, and leſſe priuate; as when a particular houſe; more priuate, when a particular perſon is humbled in faſting.
HAuing heard of the extraordinarie prayer in faſting, there remaineth to ſpeake of that which is in a holy
feaſting. VVhat is it?
It is a thankſgiuing vnto God for ſome ſingular benefit, or deliuerance from ſome notable euill, ei
VVhat ought eſpecially to be the time of this prayer?
The time that is neereſt vnto the mercy and beAdar; becauſe they had ouerthrowne their aduerſaries the thirteenth day before: and the Iewes that were in Suſa, becauſe they made not an end of the ſlaughter of their enemies before the fourteenth day was paſt, they celebrated their feaſt the fifteenth. Looke 2. Chron. 2Iacob, checked for deferring the paiment of his vow at Bethleem.
Wherefore ought we to take the thou that is next the deliuerance?
Becauſe we being moſt ſtrongly and throughly affected with the benefit we receiue the firſt time it is beſtowed vpon vs, eſpecially when there is not onely a notable benefit befallen vnto vs, but that thereby alſo wee are freed from foure notable euill that was vpon vs, or neere vnto vs, wee are then moſt fit to hold a feaſt vnto the Lord.
Why is the ordinance of a yeerely feaſt by Marrather commanded vpon the day after the ſlaughter of their enemies, then the day of the ſlaughter?
To ſet forth, that reioycing ought not to bee ſo
Wherein doth this feast conſiſt?
The ſcope and drift of it is, to reioyce before the Lord; and to ſhew our ſelues thankfull for the bene
How muſt that be best performed?
Partly by outward and bodily exerciſes; and part
What are the outward exerciſes?
A more liberall vſe of the creatures, both in meate and apparell, then is ordinarie.
May wee eate and drinke more that day then on others?
No: the exceeding is not in the quantity of meat and drinke; but in a more daintie and bountifull diNehem. 8.10.
What is the exerciſe of godlineſſe?
It is either in pietie and duety vnto God, or in kindneſſe vnto men,
What is the dutie vnto God?
To lift vp our voice in thankſgiuing vnto him, as for all other his mercies, whereof this benefit ſhould cauſe the remembrance;Pſal. 5.1.
What other duely of pietie is to bee performed vnto God?
By a diligent meditation of the preſent benefit, to confirme our faith and confidence in God; that hee that hath ſo mightilie and gratiouſly deliuered vs at this time; will alſo in the ſame or the like dangers deliuer vs hereafter, ſo farre as the ſame ſhall be good for vs.
What is the kindneſſe we ſhould ſhew towards men?
An exerciſe of liberality according to our power, out of the feeling of the bountifull hand of God to
To whom muſt that be ſhewed?
To our friends, in preſents,Reuel. 11.10. Nehem. 8.10.
What remaineth further of theſe holy feaſts?
The ſorts and kinds of them, which are, as before we haue heard of faſts.
PSALM. 50. verſ. 14.15.
14Offer vnto God praiſe, and pay thy vowes vnto the most high.
15And call vpon me in the day of trouble: ſo will I deliuer thee, and thou ſhalt glorifie me.
HItherto of prayer. What is a vow?
A ſolemne promiſe vnto God by fit perſons,
It is thought that vowes are ceremoniall, and not to pertaine to the times of the Goſpell.
There are indeed good, yea excellent perſons that thinke ſo; which carrie ſo much more a miſliking of vowes, becauſe they haue beene abuſed in Poperie: howbeit it appeareth in this place, that it is a con
VVhat is the proper end and vſe of a vow?
Gen. 28.10. Iudg. 11.32. 1. Sam. 1.11.
VVho are the fit perſons that may vow?
Numb. 30.6.
Are all ſuch bound to vow?
Deu. 23.21.22. Numb. 30.2. Numb. 6.2. &c.
VVhat haue we heerein further to conſider?
That the vow muſt bee of lawfull things, elſe it is better not to pay the vow, then to pay; as Herod, and the fortie mentioned in the Acts:
Act. 23.14.
May we vow any thing which is lawfull to be done?
We may not vow any vile or baſe thing: as if a wealthie man would vow to giue to the poore ſome ſmall value, farre vnder his abilitie: for what either token of thankfulneſſe can that be; or what comfort in his troubles can hee take of the performance thereof.
What haue we ſecondly to conſider?
That the vow muſt bee of ſuch things as are in our choice to performe.
How many waies faile men againſt this?
Two waies: firſt, in vowing that wee are not able to performe: ſecondly, in vowing that which other
Who be they which vow that they cannot performe?
They are they either whom ſtrength doth faile, through the common frailery of al men;Numb. 30.3.4. &c.
VVhy may not a man vow ſuch things as he is otherwiſe bound vnto?
For that they are due vnto God without the ſer
What may we then lawfully vow?
Increaſe of Gods ſeruice: as to pray more often euery day then ordinarily is vſed; or to be more libe
What is the duely of thoſe that haue vowed?
Eccleſ. 5.
Gen. 35.1.Iacob the deferring of vowes: firſt, by his daughters deflouring: ſecondly, by the rage and murther committed by his ſons.
Is the neceſsitie of performing vowes ſo great, that they may no waies be omitted?
Ier. 35.9.10.11.
If a man in vowing, doe not conſider ſufficiently of the greatneſſe of the matter, may hee not breake that vow, if he hath not ſo aduiſedly made it?
No: the vow being otherwiſe lawfull, that raſh
What haue we to learne of all this?
That we be aduiſed in that we doe, and not to enPro. 20.25.
2 PET. chap. 3. from the 3. verſ. to the 12.
3This firſt vnderstand, that there ſhal come in the laſt daies, mockers, which will walke after their luſts.
HAuing ſpoken at large of the gouernment of Chriſt in this world: What followeth?
His gouernment in the day of Iudgement.
What is the day of Iudgement?
A generall aſſiſe of all perſons, that haue beene at any time in the world; at which all muſt appeare perſonally before the great Iudge, to receiue their fi
There be ſome that ſay, that that Iudgement will neuer come, becauſe God delayeth it.
Yes, it ſhall come moſt certainely; and therefore to take away all doubt thereof out of our minds, our Sauiour Chriſt hath not onely often told of it; but hath alſo ſworne it ſhall be.
What reaſon do they vſe to prooue that godles opinion?
If there bee an end of the world,Gen. 8.21.
How must we meete with theſe errors, and keepe our ſelues vndefiled of them?
In taking heed to the words of the Prophets, and the commandement of the Apoſtles, of the Lord our Sauiour, as Peter teacheth here.
How doth the Apostle Peter confute them out of the Scripture?
Firſt, that the heauens and earth being created by the word and will of God in a ſmall time, may alſo in a ſmall time be changed.
Secondly, in denying that the world hath conti
But it ſeemeth that this promiſe of his comming faileth, for that hee hath ſaid, hee would come ſhortly, when notwithſtanding, more then 1500. yeeres are paſt, ſithence the promiſe came out.
The ſhortneſſe of the time muſt not be meaſured by our eſtimation, becauſe we are of ſmall endurance here in this world; but it muſt bee meaſured by the iudgement of God, with whom a thouſand yeeres are but as one day.
Howbeit, it ſeemeth that hee ſhould hasten that day more then he doth, for the aduantage of thoſe that be his, conſidering that they are euill handled here in the world.
There are two cauſes of this delay: one, that the fulfilling of all that is propheſied ſhould be, eſpecial
Is there yet any further reaſon for the confutation of that godleſſe opinion?
In that our Sauiour Chriſt hath declared, that his comming ſhould bee ſudden, as the thiefe in the night, that error is confuted; for it would not be ſo, if things ſhould decay by little and little.
2. THES. 2. chap. 2. from the 3. to the 13.
3Let no man deceiue you by any meanes, for that day ſhall not come, except there come a departing firſt, and that that man of ſin be diſcloſed, euen the ſonne of perdition.
WHat haue we to conſider in this iudgement?
Firſt, the tokens going before: ſecondlie, the iudgement it ſelfe.
What are the tokens going before it?
They are either further off, or neerer vnto it.
What are the tokens further off?
A generall Apoſtaſie vnder the Antichriſt of Rome.Tim. 4.1.
What was the occaſion of this doctrine of the Apoſtle?
It may ſeeme ſome of the Theſſalonians miſcone words in his former Epiſtle; That we which liue, and remaine at the Lords comming, ſhall not preuent them that are dead; as if the Theſſalonians, to whom Paul wrot, ſhould liue till then: which bred this errour among them, that the day of iudgement was at hand: and this in his ſecond Epiſtle he confu
Was it not a tolerable error, whereby they might be ſtirred vp vnto greater care and watchfulneſſe?
No: for God will haue iuſt things done iuſtly, and no truth can be well builded vpon falſhood. Be
What gather you of this?
Cor. 8.1.2.3.Cor. 5.Cor. 2.
So much of the occaſion. What is the doctrine?
That there ſhall be a generall Apoſtaſie, or falling away from the truth of the Goſpell before the latter day.
Is it meant, that the whole Church ſhall fall from Chriſt?
No: it were impoſſible that a perfit head ſhould be without a body.
Why is it then called generall?
Becauſe the Goſpell hauing bin vniuerſallie prea
Is it like that the Lord would bar ſo many nations, as liued vnder Poperie, and that ſo long, from the meanes of ſaluation?
Why not? and that moſt iuſtly: for if the whole
Is this Apoſtaſie neceſſarilie laid vpon the ſea of Rome?
Yes verily, as by the deſcription that followeth may euidently appeare.
What are the parts of this Apoſtaſie?
The head, and the body: for as Chriſt is the head of the Church, which is his bodie; ſo the Pope is the head of the Romiſh Church, and it is his body.
How is this Antichriſtian head deſcribed vnto vs?
Firſt, hee is deſcribed what he is towards others: and then, what he is in himſelfe.
What is he towards others?
That is declared by two ſpeciall titles, of the man of ſinne, and ſonne of perdition; declaring hereby, not ſo much his owne ſinne, and perdition, which is exIeroboam, who is often branded with the marke of cauſing Iſrael to ſin: and ſo much more deteſtable then he, as both his idolaIeroboam did Tribes.
In what ſenſe is he called the man of ſinne?
In cauſing manie to ſinne; iuſtifying ſinne, not by ouerſight, but by lawes aduiſedly made; not onely in a ſort commanding the ſinnes wee are by our cor
In what ſenſe is he called the child of perdition?
Luk. 15.Iudas, who is paſſiuely called the ſonne of per
What learne you of this?
That euery office or calling which the Lord doth not bleſſe, or wherein none occupying, the place groweth in piety, is to bee eſteemed for an vnlawfull calling, wherein ſome at the leaſt in all ages are not found profitable to ye Church, or Common-wealth.
What is the vſe of all this doctrine?
That ſeeing whoſoeuer are partakers of the ſinnes of Rome, are alſo vnder the ſame curſe, thoſe of vs which haue liued in Poperie, ſhould examine our ſelues if we haue truely repented vs of it: firſt, by the change of our vnderſtanding; as if wee haue growne
What further?
That there can bee no ſound agreement betwixt Poperie, and the profeſſion of the Goſpell; no more then betwixt light and darkenes, falſhood and truth, God and Belial: and therefore no reconciliation can be deuiſed betwixt them: for if the members of An
Why? doth euery errour deſtroy the ſoule?
No verily: for as euery wound killeth not the man;Pet. 2.
Heere then may be asked, whether the Pope may bee ſaued?
It is not impoſſible, his ſinne being not neceſſarily againſt the holy Ghoſt, to which onely repentance is denied: for ſome no doubt haue entred into that ſee ignorantly; and therefore find place to repen
So much of the Antichrist, what he is towards others. What is he in himſelfe?
That is ſet downe by two effects: Firſt, that hee is vicegerent vnto Chriſt; not by any right, but by vſurpation; and therefore alſo an aduerſarie, as alſo the word implieth both; ſo much more dangerous, as hee exerciſeth his enmitie vnder the colour and pretence of Chriſt.
Wherein is he aduerſarie vnto Chriſt?
Euery way; in life, and in office.
How in life?
In that Chriſt being moſt pure, holy, and holineſſe it ſelfe; the popes, although in truth moſt filthie, and abominable in blaſpheming, coniuring, murdering, whoring, and that inceſtuouſly, and Sodomitically, yet will they in titles bee called holy; yea as Chriſt, holines it ſelfe.
How in office?
Firſt, in his kingdome: Chriſts kingdome is with
How elſe in his office?
In raiſing vp another ſacrifice then Chriſt; ano
Is there any thing elſe wherein hee taketh vpon him the office of Chriſt?
Yes: in that he teacheth cleane contrarie to him: Chriſt taught nothing but what hee receiued of his father: the Pope ſetteth out his owne canons and decrees of councels.
What is the ſecond effect?
That he is exceedingly lift vp againſt all that is cal
Is not the Pope humble, when he calleth himſelfe the ſeruant of ſeruants?
No: for by his owne Canoniſts hee doth it, but diſſemblingly with hypocriſie, which is double ini
What other anſwere doe they make to this obiection?
His ſeruice being limited and tied onely to Peter and Paul, he needeth not to feare leſt by this humili
What are the effects of this his pride?
They are two: firſt, hee ſitteth in the Church as God, when as hee bindeth the conſciences of men by his decrees, which no Princes lawes, meerely ciuill, can do; for theſe, men are diſcharged of in the paiment of the penaltie preſcribed in them.
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?
No verily: it beareth only the name of it; for the Scripture giueth the name to a thing according to that it hath beene: as when Chriſt ſaith the abomi
Which is the other effect?
He boaſteth that he is God, as the Popes flatterers in the Canon law cal him, Our Lord God the Pope. Neither is this his church-pride only, in challenging the name of God, but alſo he challengeth to him
It may ſeeme to bee an impoſsible thing, that men ſhould be carried away from the faith of the Goſpell, by one ſo monſtrous and directlie oppoſite to Christ.
If at once and at a ſudden, he had ſhewed himſelfe in ſuch ſort of foule colours, it might haue bin doub
How is that?
The Apoſtle ſheweth of two courſes the diuell held to bring this to paſſe; one ſecret, and couert, be
What were the waies of Antichrists comming before he was reuealed?
Thoſe ſeuerall errours which were ſpread partly in the Apoſtles time, and partly after their time, ther
How was this mysterie of iniquitie wrought in the Apoſtles time?
By diuers errors ſowne by heretikes, as it were pet
What gather you of all theſe?
That thoſe whom God hath freed from the bon
How ſhall his kingdome be continued and aduanced after that he is reuealed?
By the power of Satan, in lying miracles, and falſe wonders.
What difference is there betwixt Chriſts miracles and theirs?
Very great euery way: for Chriſts miracles were true, whereas theſe are falſe and lying, as by legerde
What gather you of this?
Firſt, that ſeeing the Popes Kingdome hangeth vpon wonders, it is moſt like that he is Antichriſt. SeExod. 7.
Are not miracles as neceſſarie now, as they were in the time of the Apoſtles?
No verily: for the doctrine of the Goſpell being then new vnto the world, had need to haue beene confirmed with miracles from heauen; but it being once confirmed, there is no more need of miracles; and therfore we keeping the ſame doctrine of Chriſt and his Apoſtles, muſt content our ſelues with the confirmation which hath already beene giuen.
What ariſeth out of this?
That the doctrine of Poperie is a new doctrine, hauing need to be co
What force ſhall the miracles of Antichrist haue?
Maruellous great, to bring many men to damna
Hitherto wee haue heard Antichriſt deſcribed by his effects and properties. Now tell mee where is the place where he ſhould haue his ſeate?
That is the Citie of Rome.
How doth that appeare?
Firſt, becauſe he that letted at the time when Paul wrote, was Emperour; who did then ſit there, and muſt be diſſeated ere the Pope could enter vpon it. Secondly, Iohn calleth that Citie where hee muſt ſit, the Lady of the world; which only agreeth to Rome, being the mother Citie of the world. Thirdly, it was that Citie that was ſeated vpon ſeuen hils; which by all ancient records belongeth properly and onely to Rome. As for the occaſion of the Popes placing there, it came by the meanes of tranſlating of the ſeate of the Empire from Rome to Conſtantinople; from whence enſued alſo the parting of the Empire
What do you further gather of that the Apoſtle ſaith, that he that letteth ſhall let?
That the Antichriſt is not one particular man, as the Papiſts doe phanſie: for then by the like phraſe he that letteth muſt be one particular man; where it cannot bee that one man ſhould liue ſo many hunPauls time, to the time of the tranſlation of the Empire from Rome; much leſſe vntill within two yeeres and a halfe of the latter day, as they imagine the time of Antichriſt. And therefore as by him that letteth, is vnderſtood a ſucceſſion of Emperors, not one man alone; ſo by Antichriſt the man of ſin, is vnderſtood, a ſucDaniel 7.3.17. the foure beaſts, and the foure Kings, doe not ſignifie foure particular men, but foure gothe man of ſinne, would proue, that the Antichriſt the Apoſtle ſpeaketh of, is one ſinguler man, is but vaine.
But how can Antichriſt bee already come, ſeeing the Empire yet ſtandeth?
The name of the Empire onely remaineth, the thing is gone: for hee hath neither the chiefe Citie, nor the tribute, nor the commandement of the peo
What ſhall be the end of this Antichriſt?
God ſhall confound him with the breath of his mouth; that is, with the preaching of the word; which proueth the Pope to be Antichriſt: for where
What learne you of this?
The maruellous power of Gods word to ſuppreſſe whatſoeuer riſeth againſt it: for if the mightieſt can
VVhat elſe ſhall be the ouerthrow of Antichrist?
The glorious appearance of the ſon of God in the latter day.
VVhat gather you of this?
That before the laſt day hee ſhall not bee vtterly conſumed; whereof notwithſtanding it followeth not that the head ſhall remaine till then: but ra
Hitherto of the head of this generall apostaſie. VVhat are the members of it?
They are firſt deſcribed by their end, euen a numthe destroyer, or ſonne of perdition, be
What is the vſe of this?
That as no poyſon can take away the life of an e
Is it a proofe of reprobation to bee caried away with an errour?
It is no certaine proofe, but a ſigne, eſpecially if the meanes of tranſporting be weake and ſmall.
How otherwiſe are theſe rotten members of Antichrist deſcribed?
By that they neuer loued the truth, although they vnderſtood it, and profeſſed it.
How ſhould a man loue the truth?
For the truthes ſake; not for vaine glory, fleſhly delight or commoditie.
How appeareth it that men loue the word of God?
When they walke accordingly, and keepe faith in a good conſcience; which ſome loſing by their wicked life, loſt alſo their faith; that is, their reli
How is it to be vnderſtood, that God giueth men vp to ſtrong deluſions?
Becauſe God is a iuſt Iudge, which by them either puniſheth or correcteth former ſinnes, and eſpecially the contempt of the Goſpell; in which regard, euen amongſt vs now, ſome are caſt into the ſincke of Poperie; ſome into the familie of loue; ſome become Arians; ſome Anabaptiſts: all which are as it were diuers gaoles and dungeons: wherinto he throweth thoſe that are cold and careleſſe profeſſors of the Goſpell.
What learne you by this?
That they which imagine God fauourable vnto them notwithſtanding their ſinnes, becauſe their life, or goods, or honours are ſpared, are foulely de
What is our duetie in ſuch caſes?
To pray vnto the Lord: to keepe vs from all er
What other cauſe is there of ſending theſe errours?
That thoſe may bee damned, which beleeue not the truth: for as God hath appointed them to dam
VVhat reaſon is annexed of their iuſt damnation?
Becauſe they reſt in vnrighteouſnes, hauing their eares itching for errour, which they drinke in, as the earth drinketh vp raine, or the fiſhes water. So that albeit they bee powerfully ſent of God in his iuſt iudgement, yet are they alſo greedily deſired and affected of them.
MAT. chap. 24. verſ. 23. to the 29.
23Then if any ſhall ſay vnto you, Lo, heere is Chriſt; or there, beleeue it not.
Hitherto wee haue heard of the tokens that goe long before the comming of Chriſt. VVhat are the nearer tokens of the latter day?
They are ſuch as ſhall come within an age of the ſecond comming of Chriſt.
VVhat is the firſt of them?
That there ſhall ariſe falſe Chriſts, and falſe Pro
What haue we heere to conſider?
Two things eſpecially: firſt the errour; ſecondly, the remedie againſt it.
VVhat is the errour?
That it ſhall be ſaid, heere is Chriſt, or there: for there ſhall be falſe Chriſts, which ſhall pretend the very perſon of Chriſt; not Antichriſt, who tear
What learne you by this?
That the Church of God is put vnder triall: firſt, of their knowledge and vnderſtanding, whether they can diſcerne betweene errour, and truth: ſecondly, of their loue and fidelitie; that after they know the truth, they will ſticke by it.
What doe you note of this kind of errour?
The danger of it, in that it maketh ſhew of the corporall preſence of Chriſt, whereunto wee are na
What further doe you learne of this?
The extreame impudencie of the diuell in the wicked in thoſe daies, which hath neuer beene heard of before, that a ſinfull mortall man ſhould take vp
VVhat note you of this, that if it were poſſible the very elect ſhould be deceiued?
Not onely the certainety of their happie eſtate, from whence they cannot fall, but that the ſame cer
So much of the error. What is the remedy againſt it?
Firſt, an admonition; then, a confutation.
What is the admonition?
Firſt, not to go out, that is, ſo certainly to be reſol
What is the confutation?
Firſt, that it cannot bee Chriſt, that they ſhould goe out into the wilderneſſe to ſee; becauſe he com
VVhat further?
That hee ſhall come ſuddenly, as in a moment; whereas before hee had ſpace, to goe from place to place. Neither auailes it then to go out after & ſeeke him; becauſe as ſpeedilie as the Eagles are gathered to the dead carcaſe; ſo the children of God, being compared vnto Eagles, ſhall ſuddenly be gathered to our Sauiour Chriſt; who is compared to a carcaſe in reſpect of his death.
So much of the tokens which come within an age of the latter day. What are the neerest tokens, or rather ſuch as are ioyned with the ſecond comming of Christ?
The neereſt are, that the Sun ſhall bee darkened, and the Moone ſhall not giue her light; the Starres ſhall fall from heauen, the Sea ſhall rore terriblie, the earth ſhall tremble; and in a word, all the powers of heauen and earth ſhall be ſhaken.
VVhat are we heereby to conſider?
Firſt, the comming of Chriſt: ſecondly, the effects of it.
At what time ſhall his comming, and the ſignes
which are ioyned to it come to paſſe?
Immediately after the falſe Chriſts, and Prophets, which, as hath beene ſpoken, ſhall raiſe vp a maruel
What is the cauſe of theſe ſignes appearing, and conſequently of the comming of Christ?
The faithfull prayers of the Saints of God, which doe deſire him to make an end of theſe dangerous wicked daies; for they ſhall deſire him to ſee one day of the ſon of man, during the vexations of the falſe Chriſts.
Hitherto of the comming of our Sauiour Chriſt, and the effects of it. What followeth?
That hee ſhall ſend his Angels to the vttermoſt parts of the earth, to gather the elect.
How ſhall they be gathered?
By the ſound of the trumpet;Numb 10.3.4.5.Exod. 19.20.
VVhat, ſhall all the Angels vſe the voice of one Trumpet?
Not ſo; but as amongſt the diuels, Belzebab is ſaid to be the chiefeſt: ſo alſo among the Angels,Theſ. 4.16.
What gather you of this?
Ioh. 5.20.Adam to that time, ſhall be raiſed; who ſhall not be preuented of the o
Shall there bee more trumpets then one, or ſhall one trumpet be ſounded oftentimes?
No verily; but one trumpet being a great while founded, at the laſt blaſt thereof all ſhall be changed.
What further learne you of this?
The infinite knowledge and wiſedome of God, in coupling euery bone to his proper ioynt in his owne body, with the proper fleſh and ſinewes thereof; notwithſtanding the confuſed maſſe of all things that they ſhall be turned into; whether duſt, aire, or other element whatſoeuer: Notwithſtanding alſo, that they are ſo diuerſly diſtracted in place.
What is the reaſon thereof?
That thoſe that haue glorified God in their bo
How ſhall the ſound of the trumpet raiſe vp the dead?
No otherwiſe but by the quickening of God, by the power of his ſpirit, whereby it ſhal come to paſſe, that both the dead ſhall be raiſed out of the duſt, and the mortall made immortall.
But cannot God doe this without the ſound of a trumpet?
Yes verily, hee is able to doe it without any ſuch inſtrument; as he is alſo able to ſaue men extraordi
Is not this power of Chriſt exerciſed in vs whileſt we are aliue?
Yes very effectually, in quickening vs by the Goſ
After what manner ſhall the reſurrection be?
Firſt, the godly ſhall ariſe to euerlaſting ſaluation; and then the wicked to eternall damnation.
What doe you gather of this?
That ſeeing our bed is fitly compared vnto the graue, and our ſleepe vnto death, wee conſider how wee lay our ſelues downe into our beds, being aſſu
What is meant by this, that one generation ſhall not paſſe?
That as it was ſaid before, that one generation ſhould not paſſe vntill the deſtruction of Ieruſalem were accompliſhed, which indeed came about for
Wherefore is this vehement aſſeueration vſed, that heauen and earth ſhall paſſe, but not one iot of the word ſhall paſſe?
Againſt thoſe mockers, which ſhall come in the latter time, and charge the Miniſterie of the Goſpell with vntruth; becauſe they ſee no alteration in the courſe of nature.
But all this while heere is no mention made of the ſaying of Elias, touching the time of the laſt day; which is, that there ſhall bee two thouſand yeeres before the law, two thouſand vnder the Law, and two thouſand after the Law; and then that theſe daies ſhall be ſhortened for the elects ſake.
There is no cauſe why, conſidering it is without authority of the word, as that which is not in the Scripture, and of Elias the Prophet; but of another Elias, neither Prophet, nor ſon of a Prophet. Beſide that, ye vntruth therof doth manifeſtly appeare; conPet. 3.Peter; who ſaith, that with God a thouſand yeeres are as a day. This reaſon interfeereth with the other; for the other ſaith, that there ſhall bee cut off from the laſt two thouſand; where this preſuppoſeth a full accompliſhment of them; otherwiſe it cannot be proportionable to the daies of the creation, which was not accompliſhed but in the full number of ſix daies; the ſame ſpace and time being taken in the creation of the laſt day, which was vſed in any of the reſt. And as for the place of Saint Peter, it is not ſo narPeter ſpeaketh of.
They alledge further, that there ſhall be ſuch coniunction and diſpoſition of the ſtarres at the end of that time, as muſt needs make an and of all.
But this doctrine of the time of the worlds end, is a part of the Goſpell; and therefore hidden ſo in God, as if hee had not reuealed it by his ſonne, could not haue been knowne. And if the end of the world could bee knowne from the courſe of the planets, and ſtarres; then our Sauiour Chriſt, being as hee is a man, the cunningeſt Aſtronomer that euer was, ſhould as a man haue knowne it. The follie and va
Is not the day and hoare of the comming of Chriſt reuealed vnto man?
No verily; his comming within an age may bee knowne vnto man; but the day and the houre no man knoweth, no not the Angels.
What gather you of this?
That there appeareth no euill will of God towards vs in concealing the day of his comming, foraſmuch as the Angels, who are ſaid to be full of eyes in regard of their ſingular wiſedome, know it not: yea and that which is more, Chriſt himſelfe who is greatly wiſer then Angels, is ignorant of it.
But how can that bee, that he which gouerneth all things, ſhould be ignorant of that day?
True it is, that in that regard he is both God and man, he knoweth it; but not as he is the ſon of man, eſpecially vnglorified, that is to ſay, before his aſcenſi
What are the reaſons that God reſerueth the knowledge of the hoare of his comming to himſelfe?
They are two; one in regard of himſelfe, and ano
What is the reaſon in regard of himſelfe?
That as it is the honour of a King, as Salomon ſaith, know ſomething that his counſell and all other are ignorant of; ſo, and much more it is an honour vnto God, to conceale from other, both men and Angels, ſome ſecrecie which he onely knoweth.
What learne you of this?
That the Lord thereby doth
What is the cauſe that men ſeeke to know the ſecrets of God?
Becauſe they know not thoſe things that are re
What is the reaſon of concealing the day and houre of the latter day, in regard of our ſelues?
For that by this concealement, we are made more watchfull: for although the time of the Blood was knowne to the old world; yet it came to paſſe, that it ouertooke them vnawares: and Prou. 6.7, the harlot is the boldes to commit wickedneſſe, becauſe the day of her husbands returne was ſet and appointed by him.
How is the ſtate of the latter daies made more manifest?
By the ſtate of the daies of Noe in the old world, and Lot in Sodome, which are an expreſſe image of them, as wee haue heard of the deſtruction of Ieru
What note you eſpecially of the latter daies, and the daies of Sodom, hath compariſon of thoſe times?
In the daies of Noah the vniuerſalitie of the iudge&c. the deſtruction by fire: further, for that the ſame times ſhall bee at the latter day, which were in thoſe daies.
What are they?
Such as were in the daies of Noah. For as they were eating and drinking, marrying and giuing in marirge, vntil the Flood came and tooke them away; ſo likewiſe it ſhall come to paſſe in the latter daies.
What learne of you this?
That beſides the dangerous rocks of the falſe chriſts, and their prophets, which ſhall carrie away many, there ſhall be yet more dangerous rockes and ſands; namely, that in the laſt times, men ſhall be ea
What gather you of this?
That thereby the Lord doth take a triall of the conſciences of his children, whether they will be ca
Why, ſhall thoſe things bee imputed as ſinnes vnto men, ſeeing they are both lawfull and neceſſarie?
True it is, that eating and drinking, and giuing to marriage, buying and ſelling, planting and building, are in their owne nature lawfull and neceſſarie; but our Sauiour Chriſt chargeth them with the abuſe of theſe things; thereby to declare, that a great condem
How is the abuſe of them gathered?
Firſt, from the Hebrew phraſe of eating and drinLukes manner of vtterance of them, without any copulatiue conioyning of them, on this maner: They ate, they dranke, they bought, they ſold, they planted, they builded; that is to ſay, they were exceſſiuelie, aboue meaſure, giuen ouer vnto theſe things. Third
Wherein is the abuſe of buying and ſelling?
When men doe imploy themſelues ſo much in buying and ſelling,Matth. 22. Luke 14.
How is it in building?
When men build exceſſiuelie; firſt,Cor. 7.
What is the abuſe in marrying, and giuing to mariage?
In that the children of God ſhall take vnto them prophane women, ſuch as they like beſt.Gen. 6.Tim.
What other ſinne will be then?
Securitie and careleſneſſe.
How ſo?
That as it was in the daies of Noah, notwithſtanNoah, and the building of the Arke; yet as men being caſt into a deep ſleep, they cried peace, peace vnto themſelues, vntill the Flood ſwallowed them vp: ſo it ſhall bee in the latter daies, that men ſhal be ouertaken ſuddenly, (as a woman with child) with the iudgement of God, when they thinke all to be well with them.
What learne you of this?
That we ſhould not defer the time of our repen
How is this ſecuritie made manifeſt?
By a ſeparation, that two ſhall bee in the field, one receiued, another left; two in one bed, one taken, a
What learne you of this?
Gen. 18. Ionah 4.
What further inſtruction doe you gather of this?
That we ſhould ſo vſe our ſocieties here, that af
Is not this ſeparation now in theſe daies?
Yes verily, heere it beginneth; when the Goſpell and afflictions ſeuer the wicked and the godly: but then ſhall bee a full ſeparation, when neither Cana
So much of the ſeparation. What followeth?
That we ſhould wake, becauſe we know not what houre our Sauiour Chriſt will come.
How is that ſet forth?
By a ſimilitude of an houſholder, which if hee knew what houre the theefe would come, he would ſurely watch: then much more ſhould we watch, be
How is the preparation to the latter day further declared?
By the parable of the ten Virgins.Matth. 25.
What is the ſumme of it?
It doth effectually ſtirre vs vp to prepare our ſelues for the comming of Chriſt.
What difference is there betwixt this parable and others tending this way?
That where the other do ſolicite vs to watch both for the day and houre of Chriſts comming, that wee be not ſurpriſed at vnawares; this parable doth teach how dangerous it is, and how deſperate our eſtate ſhall bee, if we be careleſſe thereof; and withall preſ
What inſtruction doe you gather of this?
That if men knowing the day of our Sauiour
Why doth our Sauiour Chriſt vſe ſo many parables, for declaration of his latter comming?
Becauſe the dulnes of our capacities, and the cor
From whence is this parable of the tenne Virgins taken?
Iudg. 14. Mat. 9.
What is the meaning of this?
By the bridegrome, is ſignified our Sauiour Chriſt himſelfe, whoſe ſpouſe is the Church; and by the ten Virgins, are meant the profeſſours of the Goſpel, profeſſing their attendance to the Church their mo
What badges had the Virgins of their diligence in waiting for his comming?
They tooke with them their lamps, to declare their profeſſion of their attendance.
What note you of that?
That it is not ſufficient to haue only the bare ſigns of Chriſtianity, and ſome taſte of the good word of God, and of the power of the world to come: but we muſt examine our ſelues, whether wee haue that oyle of the grace of God, whereby true Chriſtians may bee diſcerned from hypocrites; as theſe wiſe Virgins from the fooliſh.
Wherein ſtandeth the wiſedome of the wiſe Virgins?
In that before their ſlumber (whereby thoſe ſeeme to be noted, that being aliue at that day ſhall be chan
Wherein ſtandeth the follie of the fooliſh Virgins?
Not that they had no light of Gods graces in them at all; but that all the light they had, was of that kind that dieth with them, not being in the number of the graces of true ſanctification, and repentance: ſo that when they were to bee changed, or raiſed in the latter day, they haue no good grace at all, where
Shall there be any ſuch communication betweene the godly and wicked, after the reſurrection, as is heer ſet downe?
No verily.
How it it then that the fooliſh Virgins demanding oyle, the wiſe anſwer, that they wil not giue, leſt, &c?
To ſet forth vnto vs, that in what ſtate the laſt day ſhall find vs, in that men ſhall be iudged.
May it not bee gathered from hence, that there are no workes of ſupererogation?
It is indeed vſed for that purpoſe of good men: But beſide that, in matter of controuerſie it is not meete to ſtretch parables beyond their ſcope; the o
What other parables are there that doe prepare vs to the comming of Chriſt?
Two: one of the diſtribution of the talents; ano
What is the ſumme of the former of theſe?
The ſame in effect with the laſt of the ten Virgins; for as there was in the other a bridegrome, and a bride; virgins wiſe, and fooliſh; the wiſe receiued, the other reiected: ſo heere there is a maſter, and his ſeruants; of whom, ſome be faithfull, and ſome vn
How ſo?
Becauſe it hath more arguments then the former: Firſt, in that they receiued their maſters goods, wher
What is the parable?
A certaine houſholder about to goe into a ſtrange countrie, gaue to each of his ſeruants a portion of his goods, anſwerable to their eſtate and abilitie, to oc
What is the meaning of the parable?
Chriſt is the houſholder;Luk. 19.11.21.
Did not Christ beſtow his graces vpon his Church before his aſcenſion?
No doubt; but in regard of the exceeding great graces which hee beſtowed after his aſcending, his former gifts were accounted but as nothing, al
What gather you of this?
Firſt, the exceeding mercy of God, in giuing ſo liberally vnto men: and ſecondly, his wiſedome, in giuing more to ſome, and leſſe to others, and yet to the leaſt a talent; that is to ſay, very much.
What is the vſe of this?
Firſt, if a faithfull ſeruant will bee carefull for the account of periſhable monie; much more wee, for the Lords ſpirituall money.
VVhat ſecondly?
If they grudge not at the meaſure of others, much leſſe ſhould wee grudge at the greater graces of God in other men: and if they reſted in their ma
If God bestowed his gifts according to the qualitie of men, then there is deſert in them?
Not ſo: for although ſome naturall men excell oPhil. 1.6. & 2.13.
So much in the diſtribution of talents. What conſider you in the occupying of them?
That if men labour earneſtly for gaine in vſing worldly money; much more ſhould we in the vſe of the ſpirituall; eſpecially ſeeing the beſt aduenturers may bee croſſed in the gaine of their merchandiſe: but the gaine of this ſpirituall merchandiſe is moſt aſ
How did they occupie their talents?
He that receiued fiue, gained fiue more; and hee that receiued two, gained likewiſe two more.
VVhat learne you of this?
That the gaine ſhould be anſwerable to the receit.
VVhat gather you from thence?
That no man ſhould meaſure himſelfe by ano
What further ariſeth out of this?
That a Chriſtian man ought to know the meaſure
Did all that receiued talents gaine accordingly?
No: for the third receiuing but one talent, hid it in the ground vntill his maſters returne, and occu
VVhy did he chuſe to ſet downe their vnfaithfulneſſe in the leaſt, and not in the moſt?
Becauſe otherwiſe men failing in the leaſt, would thinke the fearefull iudgement not to belong vnto them.
Is this iudgement proper onely to the ſluggard?
No; it agreeth aſwell to all thoſe that ſeeke their owne gaine, and not their Lords, how earneſt ſo ePſal. 127.
Hitherto of the talents and the vſe of them. What conſider you in the accounts?
Firſt, that the day of account ſhall come, although the time (indeed ſhort) ſeeme long in our iudge
What was the reward of the faithfull ſeruants?
Two fold; one in honour, another in ioy: the honour was firſt in the word of commendation of a faithfull ſeruant, which is an excellent thing, eſ
What is the reward in ioy?
In partaking their maſters ioy, which is vnſpeake
So much of the reward of the faithfull ſeruants. What is it of the vnfaithfull?
Not only in depriuing them of thoſe good things before mentioned; but alſo by the flat contrarie, a caſting of them into perpetuall diſhonour, and tor
So much of the parable of the talents. VVhat is the meaning of the other parable of ſheepe and goates?
The ſame in effect with the former, ſauing that heere the parable is very ſhort, and the reſt of the do
What haue we to conſider heerein?
Two things: firſt, the preparation to the great iudgement; and ſecondly the iudgement it ſelfe.
What conſider you in the preparation?
Firſt, the glory of Chriſt in his appearance: ſe
Wherein ſhall the glory of Chriſts comming appeare?
Partly in himſelfe, and partly in the things belong
What is it in himſelfe?
That ſuddenly breaking out of the heauens, his glory ſhall be of ſuch ſingular brightneſſe, that apThabor, being then mortall, his face did ſhine as the ſun; then much more at his ſecond comming his Maieſty ſhall be wonderfull, ſeeing it is now both immortall and glorified: and ſeeing hee appeared ſo glorious, when his face onely was ſeene; how much more when he ſhall appeare naked, and bee ſeene in all his bleſſed body, as the onely Abſolon of God, perfect in all beautie, and comelineſſe vnſpeakeable?
How ſhall the glory of his comming appeare in the things belonging vnto him, at his ſecond comming?
Firſt of all in his angels.
How ſhall his glory appeare in them?
In their number, and in their excellencie.
How in their number?
In that they are infinite thouſands; which before hauing bin ſeuered in their diuers ſeruices they haue been employed in, ſhall then all together and ioynt
How in their excellencie?
In that they alſo ſhall bee of great glory, by the
What is further belonging to the glory of his co ̄ming?
His glorious throne, whereupon he ſhall actually and really ſit, ſhadowed out by the glorious throne of Salomon, which was of pure gold; whereof how
What is the proper vſe heereof?
To bee armed againſt all ſhame and feare in the profeſſion of Chriſt and his truth; before whatſoeRabſhakeh fooliſhly bragged of his maſter, concerning the abi
What are the effects of this?
They are partly in the wicked, and partly in the godly.
VVhat worketh it in the wicked?
Mourning and lamentation, for feare and terror of the power and Maieſtie of Chriſt, and his Angels, comming in the clouds; which ſhall be a peece of hel vnto them, before they ſhall feele it: euen as guiltie priſoners will be terrified at the ſight of the Iudges, and Iuſtices, before any execution of iudgement a
What gather you of it?
Firſt, if at the bare ſight of theſe ſignes the wicked
VVhat are the effects of Christs comming in the godly?
They ſhall reioyce and bee glad at this glorious comming, which they looked and prayed for; euen as a faithfull ſeruant is glad when his maſter com
Is there yet nothing belonging to the glory of his comming?
Yes; that the heauens, and the earth, and all the creatures of God, ſhall be put in a new liuerie againſt the comming of Chriſt; and therfore that we ſhould much more cleanſe our ſelues, thereby to bee fit to inhabit ſuch changed and cleanſed places as the hea
How doth our Sauiour Chriſt garniſh and enlarge this doctrine?
By a parable of the figge tree, which elegantly de
What learne you of this?
That as the ſummer is the moſt pleaſant ſeaſon, and moſt of all others to bee deſired: ſo wee ſhould long after the comming of Chriſt, when we ſhall en
Hitherto of the preparation of the glory of Christ. How ſhall they be ranged?
That is ſet forth by a parable of the ſhepheard, and the ſheepe: for as the ſhepheard when the euening commeth gathereth his flocke, and ſeparateth the ſheepe from the goates: ſo in the euening of the world, our Sauiour Chriſt ſhall gather all nations by the miniſterie of the Angels; and then there ſhall be a full ſeparation; the godly being ſet on his right hand, and the wicked on the left.
VVhat learne you of this?
The difference between the iudgements of God, and the iudgements of men, where both the inno
VVhy are the godly compared vnto ſheepe?
Firſt, in regard of their ſimplicitie; which yet hin
VVhy are the vngodly compared vnto goates?
Becauſe they are like them in ſtraying, climbing, and the ſtinch they caſt forth, in their vnſpeakeable vnſauorie conuerſation.
Hitherto of the preparation. What is the iudgement?
It is as it were a great aſſiſe, wherein euery one muſt appeare perſonally, before the great Iudge, and receiue vnto himſelfe the ſentence of ſaluation, or condemnation.
VVhat are the parts of this iudgement?
Two: firſt, the ſentence of the Iudge; which is twofold; one for the faithfull, another againſt the the wicked: and ſecondly, the execution of the ſen
What is the former ſentence?
It is ſpoken to the godly; Come yee bleſſed of my father, inherit the kingdone prepared for you before the foundation of the world.
Why doth the iudgement begin at the godly?
That ſeeing they muſt ſit with Chriſt to iudge the world, they might bee fitted vnto it, by clearing before.
What gather you of this order?
A notable comfort to the godly againſt all trou
What learne you out of this former ſentence?
Firſt, a notable harmonie, betwixt Chriſt and his
Come Lord Ieſus, come quickly: ſo ſhall he ſay vnto them; Come ye bleſſed of my father, come; declaring their exceeding deſire of mutuall fellowſhip, and ſocietie.
What elſe?
That life euerlaſting is called a kingdome; and therefore euery godly one ſhall bee a king in hea
How commeth this kingdome? by grace, or deſert?
By the onely grace of God in Ieſus Chriſt.
Declare the ſame more euidently.
Firſt, it is the bleſſing of God; and therefore of grace. Secondly, it is giuen to vs as to heires, not as the wages of a ſeruant, which commonly deſerueth more then a ſonne. Thirdly, it was prepared for vs from the beginning of the world; and therefore is of the meere loue of God, and not of merit.
So much of the ſentence. What is the reaſon of it?
When Chriſt was an hungred they fedde him; when hee was a thirſt, they gaue him drinke; when he was naked, they clothed him; when he was ſicke, and in priſon, they viſited him.
Doth not this reaſon plainely ſtrengthen the doctrine of merits?
(for) importeth not heere the cauſe, but the effect: as wee ſay, Summer is come, for flo
Why then doth Chriſt chooſe thoſe workes of the ſecond table?
Becauſe they are moſt manifeſt to the world; fol
Why doth Chriſt heere vſe ſo long a catalogue of theſe workes?
To teach vs to exerciſe mercy in all thoſe duties, and not content our ſelues with any one of them.
How could they doe theſe things vnto Chriſt, whom moſt of them did neuer ſee?
When they did any of them to the poore, then they did it vnto him.
What gather you of this?
That it was a great honour to lodge Angels at vn
But how is it that they being then immortall, ſeeme not to know the meaning of this dutie?
It is ſet downe, not to note ignorance; but to teach vs the exceeding bountifulneſſe of Chriſt, which is able to aſtoniſh them in the middeſt of their greateſt knowledge: for the more men know of God, the more they wonder at the vnſearchable wiſedome of God.
So much of the former ſentence. What is the latter?
It is ſpoken to the wicked. Depart from mee yee curſed into euerlaſting fire, prepared for the diuell and his Angels.
VVhat is the equitie of this ſpeech?
It is likewiſe anſwerable to their owne deſires, that in their life thruſt away from them the day of the Lord, and bid Chriſt depart.
When doe the wicked ſay ſo to Christ?
When they refuſe to know his will; when they diſdaine the miniſterie, the poore, and the ſtranger; or doe not prouide for them according to their a
What are the parts of this his iudgement?
Firſt, to bee depriued of Gods preſence, as it is a great part of glory to be continually in his preſence. Secondly, to be euerlaſtingly tormented in hell fire.
What is the reaſon of this ſentence?
It is cleane contrarie to the former, in leauing thoſe duties vndone. And although the former good workes were not the cauſes of ſaluation; yet theſe euill workes are the very next cauſe of damna
How can that bee?
Becauſe the beſt workes of the godly are imperfe
What is to be conſidered in their anſwere?
Their exceeding wretchedneſſe whiles they li
Hitherto of the iudgement. What ſay you to the execution of it?
Contrarie to the order of the ſentences, it ſhall beginne at the wicked; for to the end the Angell that ſhall preſently take, binde, and caſt them into hell, may attend our Sauiour Chriſt returning, his e
DAN. chap 12. verſ. 2.3.
2And many of them that ſleepe in the dust of the earth, ſhall awake, ſome to euerlaſting life, and ſome to ſhame and perpetuall contempt.
3And they that be wiſe, ſhall ſhine, as the brightneſſe of the firmament: and they that turne many to righteouſneſſe, ſhall ſhine as the ſtarres, for euer and euer.
WHat is the ſcope of this place?
The ſcope of the Prophet is, to hold the faithfull afflicted in a conſtant courſe of duety and o
It ſeemeth by the word many, that all ſhall not riſe.
There ſeemeth indeed to bee ſome aduantage gimany ſhall awake to ſhame euerlaſting. And when he ſaith (many) the word is not reſtrained to either the iuſt or wicked; but as many of the good ſhould awake, and not all; ſo ma
How then is this to be taken?
It is taken ſeuerally by it ſelfe, as one whole which is diuided into his parts: As if he ſhould ſay, an infimany are dead by the ſinne of Adam; and yet in the 18. verſ. he ſheweth, that by thoſe many, hee meaneth all; and ſo ſpeaketh that all were condemned in Adam: Likewiſe in the 18. verſ. it is ſaid, that the benefit of Chriſts death commeth to all; meaning the faithAdam; yet in the 15. and 19. verſes, thoſe that he called all, he tearmeth many. Although if he ſpeake of the wicked by themſelues, and of the godly by themſelues, it may bee truely ſaid, that neiCor. 15.
What doe you conſider in this text?
Two things: one of ye perfect happines of the good; and the other, of the vtter vnhappines of the wicked.
VVhat doth this text teach of the first?
Two things: the firſt of the happineſſe which is common to all the good, in the ſecond verſe; and the other of the ſpeciall happineſſe that ſome ſhall haue aboue their fellowes, in the third.
From whence commeth this happineſſe, both common and ſpeciall?
From our communication and participation with God in Chriſt, which is ſet forth Apocal. 21.3. by that God will dwell with vs, and we with him: and Apocal. 3.20. Luk. 22.20. by ſimilitude of eating and drinking with him; and eating of the tree of life, and of the hidden manna: Apocal. 2.17. glorious clothes, Apoc. 3.5. of rule and dominion, Apoc. 2.26.27.28.
VVherein ſtandeth the happineſſe common to all?
Partly in freedome from all euill; and partly in the inioying of the fulneſſe of that is good.
How is the firſt ſet forth?
Hee ſhall wipe away all teares, there ſhall bee no more death; no ſickneſſe, no ſorrow, no crying, no labour, no darkeneſſe: Apocal. 22.5. no not ſo much as the danger or perill, or feare of any euill, Apocal. 21.25. the gates ſhall not bee ſhut; and there
How deſcribe you the ſecond?
Firſt, by a compariſon of the leſſe, of the very dead and dumbe creatures, which ſhall be partakers of imAdams was in
Lay forth this enioying of good things more particularly.
We may conſider it, either by that which is with
How conſider you that which is without?
Reuel. 21.10.
How elſe?
By the company wee ſhall haue, and fellowſhip with the Saints and Angels; in which reſpect eternal life is ſet forth, partly by being with Abraham, Iſaac, and Iacob: and 2. Theſ. 2. the Apoſtle adiureth vs by the great aſſemblie. And we ſee what delight the AMoſes and Elias, ſo as they would faine haue had them taried with them, although through their infirmity, they were afraid of the ſight of them: how much more then ſhall the ioy be, when we ſhall behold their glory, without all feare and a
And ſpecially, in beholding the glory of our Saui
Hitherto of the happineſſe and good without them. How conſider you that in themſelues?
Firſt, in their bodies; and then in their ſoules.
How in their bodies?
That they ſhall bee made conformable vnto the glorious body of our Sauiour Chriſt: Phil. 3. whoſe glory hath been told before. And therefore they are ſaid that they ſhall ſhine as the ſun: Matth. 13.43. So that Abſaloms beautifull body, which had neuer ſpot or wenne in it from the top of the head to the ſole of the foot, is but a ſhadow of that beauty and come
How in their ſoules?
Their knowledge ſhall bee perfect; for wee ſhall know as we are knowne, 1. Iohn 3.1. Which is ſet out by compariſon of the leſſe: that our knowledge then ſhall differ from that now, as the knowledge of a child, differeth from the knowledge of a perfect man; and as the knowledge by a glaſſe differeth from the knowledge by ſeeing the thing it ſelfe: & as knowledge of a plaine ſpeech, from that which is a riddle; that we need not doubt but that wee ſhall know one another there, eſpecially ſeeing our Saui
How further?
Our holineſſe ſhall bee perfect, and our loue. 1. Cor. 13.
What is the meaſure and quantitie of this good which all ſhall enioy?
Cor. 2.9. Reuel. 2.17.
Hitherto of the felicitie common to all. What is that which is ſpeciall?
It is deſcribed in the third verſe, where hee ſaith, that thoſe that haue taught many, and iuſtified maEccleſ. 8.1.
Shall all teachers haue one glory?
No: for as heere it is ſaid that the Miniſters ſhall excell others: ſo 1. Cor. 4. it is declared that one Teacher ſhall haue greater glorie then another: as hee that planteth and layeth the ground worke, more then he that watereth and buildeth vpon it.
But amongst thoſe that are no Miniſters, ſhall not there be difference of glory?
Yes: as the Martyrs ſhall bee preferred before the reſt, Apocal. 3.12. for euery one ſhall not bee a pillar in the Church: and as euery one hath gone beyond others in right vſe of the gifts beſtowed vpon him; ſo he ſhall receiue his reward, more or leſſe.
But it ſeemeth this doctrine ſhould argue ſome want in thoſe that haue leſſe.
None at all: for all ſhall bee full, although one haue more then another: as a veſſell containing a gallon, is as full for the bigneſſe, as that which con
Howbeit this doctrine ſeemeth neceſſarilie to draw merit with it.
Not ſo: for albeit they receiue according to their workes, yet they receiue it not for their workes. And as God beſtowing greater graces vpon one heere in this life, more then vpon another is not therefore e
Hitherto of the happineſſe of the elect. What is the vnhappineſſe of the reprobate?
It may be eaſilie gathered by the contrarie, of that which hath beene ſpoken of the happineſſe of the elect.