belonging to the Persons In the life to come ROM chap. 6. vers 23. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. Q. SO much of the guilt of sinne what is the Punishment thereof A. All those Iudgements and Curses that are denounced in the word of God against sinne or which at any time are inflicted vpon sinners all which are comprehended vnder this word death and in regard of the equity are called the wages or reward of Sinne. Q. Are all the Iudgements and Curses which are or shall be inflicted for sinne laid downe in the word A. They cannot all in particular bee laid downe Deut. 29. 20. 28. 61. they are so manifold and diuers and therefore it is said that they shall come written and vnwritten Q. How farre doth the punishment of sinne extend it selfe A. Euen to the whole estate of him that sinneth for whereas Executions vpon Obligations vnto men are so directed as they can charge but either the person alone or his Goods lands alone so as if the Creditor fall vpon the one hee freeth the other as if he fall vpon the person he can proceed no further then vnto his body vpon that only till death the execution that goeth out from God for the obligatiō of sin is extended Luk. 11. 4. 5. to the whole estate of the sinner and that for euer Q. Can you draw this great number and diuersitie of Iudgements to certaine heads A. Yea for they are either in this life or in the life to come Q. What are they in this life A. They are either in the persons themselues or in the things that belong vnto them Q. What are they in the Persons themselues A. They are either in the whole person body and soule ioyntly or in the parts seuerally Q. What are they in the whole ioyntly A. a 1. Cor. 15. 56. Rom. 5. 20. 6. 20. 1. Job 1. 8. Mat. 12. 34. A necessity of sinning but without all feare or constraint on Gods part and that vntil they be borne againe by the Grace of God Q. What are they in the Persons seuerally A. In the soule and in the body apart Q. What are they that are in the soule apart A. A Spirit of Ignorance and of want of iudgement Ephes 4. 17. 18. 19. to discerne betweene good and euill Forgetfulnesse of holy things A strange Sottishnesse and dulnesse to conceiue of them Hardnesse and stupiditie of heart void of all sense and apprehension of sauing goodnes and of any affection or desire thereunto which Iudgements though for a time they are least felt yet are more fearfull and dangerous then those which are presently apprehended and the sense whereof is sharpe and bitter Q. What are they vpon the body apart A. Hunger thirst wearinesse want of sleepe all Deut. 28. kind of diseases euen to the itch in the least of which though few make account of them we ought to haue a sensible feeling of the anger of God and of his iust iudgement for sinne Q. What are they in the things which belong vnto them A. Calamities vpon their wiues children families Mat. 15. 22. 7. 1. 2. goods and good name Q. Hitherto of the punishments in this life What are they in the life to come A. They are most horrible and vnspeakable first the soules of the wicked after this life are sent immediately Luk. 16. 22. 23. to hell vntill the day of Iudgement then at Matth. 10. 28. Luk. 16. 25. the day of Iudgement their Bodies shall bee ioyned to their Soules and both together shall be tormented in hell fire euerlastingly and so much the more tormented there by how much they haue had more freedome from paine of body and anguish of soule and losse of outward things in this life Q. Is the punishment of all sinnes alike A. No For as the guilt encreaseth so doth the Joh. 19. 11. Mat. 11. 20-25 punishment and as the smallest sinne cannot escape Gods hands so looke how wee shall multiplie sinnes here he will heape his Iudgements then CHAP. 12. Of the Word of God The meanes of mans recouerie in the Word of God Which is contained in the Scriptures of the Old Testament viz. the Law 5. bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie Prophets which are either Poesie Doctrinal only as Prouerbs Ecclesiastes Canticles Lamentations Iob. Both doctrinal foretelling things to come as the Psalmes Prose Historical Iosuab Judges Ruth Samuel 2. bookes Kings 2. bookes Ezra Nehemiah Hester Chronicles 2. bookes Doctrinal and foretelling things to come Greater Prophets Esay Ieremie Ezechiel Daniel Smaller Hoseas Ioel. Amos. Abdias Ionas Micheas Nahum Abakkuk Zephanie Aggei Zacharie Malachy New Testament Historicall of Christ Matthew Marke Luke Iohn His Apostles the Acts. Doctrinall Onely as the Epistles to the Romans 1. Corinth 2. Galath 1. Ephes 1. Philip. 1. Coloss 1. Thess 2. Timoth. 2. Titus 1. Philemon 1. Hebr. 1. Iames. 1. Pet. 2. Ioh. 3. Iude. 1. Propheticall also Apocalyps Consisteth of two parts Chap. 13. 2. TIM chap. 3. vers 13. 14. 15. 16. 17. 13. But euill men and seducers shall waxe worse and worse deceiuing and being deceiued 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them 15. And that from a child thou hast knowne the holy Scriptures which are able to make thee wise vnto saluation through faith which is in Christ Iesus 16. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse 17. That the man of God may be perfect thorowly furnished vnto all good workes Q. THus farre of the miserable and vnhappie estate of man by sinne guilt and punishment where are wee to seeke remedie for recouerie from this cursed and damnable Estate A. In the word of God as may appeare by the words of the Apostle 2. Tim. 3. Q. What is the word of God A. The reuealed wil of God concerning the means of mans saluation Rom. 15. 4. 1. Tim. 4. 16. Ioh. 5. 39. Q. Where is the word of God to be found A. In the writings of the Prophets and Apostles called the Scriptures Ioh. 5. 39. Q. What were these Prophets and Apostles A. Holy men that writ by diuine Inspiration 2. Pet. 1. 21. 2. Tim. 3 16. Q. How are the Scriptures diuided A. Into the Old and New Testament Q. How is the Old Testament diuided A. Into the Law and the Prophets Q. Where is the Law contained A. In the fiue bookes of Moses called Genesis Exodus Leuiticus Numbers Deuteronomie Q. What are the Prophets A. Expositions of the Law written either in Poesie or Prose Q. What are they that are written in Poesie A. They are either Doctrinall only as the Prouerbs of Salomon Ecclesiastes the Canticles the Lamentations of Ieremie and Iob
those duties vndone which the godly did And although the good workes of the godly were not the causes of saluation yet these euill workes are the very next cause of damnation Q. How can that be A. Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death Q. What is to be considered in their answere A. Their exceeding blindnesse whiles they liued here in that they neuer considered that in reiecting the poore they reiected Christ CHAP. 57. Of the execution of Gods Iudgement Herein note the Eternall death and miserie of the wicked Perfect blessednes of the godly Common to all Freedome from all euill Fruition of all good Speciall MATTH chap. 25. vers 46. And these shall goe away into euerlasting punishment but the righteous into life eternall DAN chap. 12. vers 2. 3. 2. And many of them that sleepe in the dust of the earth shal awake some to euerlasting life and some to shame and euerlasting contempt 3. And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer Q. HItherto of the sentence of the Iudge the execution of it followeth what is the order thereof A. Contrary to the order of the sentences for it shall begin at the wicked And this is agreeable to the Deut. 25. order of iustice which the Lord appointeth in the Law that the malefactors should bee executed in the eye of the Iudge Q. What then are the parts of this execution A. The eternall death and miserie of the wicked and the eternall life and perfect blessednesse of the godly Q. How shall the eternall death of the wicked be effected A. The Angell of God shall presently take and Mat. 13. 49. 50. 22. 13. binde them and cast them to hell Q. What shall their estate be in hell A. They shal for euer be separated from the blessed presence of God they shal bee shut vp into vtter darknes where shal be nothing but horror and confusion Esay 66. 44. Apoc. 22. 8. Mat. 9. 22. weeping and wailing gnashing of teeth and haue their portion with the diuell and his angels in a lake burning vnquenchably of fire and brimstone Q. What is the blessednesse of the godly A. That is set forth by the Prophet Dan. 12. 2. 3. where is also touched the shame and confusion that shall befall the wicked Q. VVhat is the scope of this place A. The scope of the Prophet is to hold the faithful afflicted in a constant course of duty and obedience to the Lord by consideration of the rich reward of the godly and fearfull punishment of the wicked at the second and glorious comming of Christ Q. It seemeth by the word many that all shall not rise A. There seemeth indeed to bee some aduantage giuen to the Iewes who imagine that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting Q. How then is this to be taken A. It is taken seuerally by it selfe as one whole which is diuided into his parts As if hee should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15. 19. he saith that many are dead by the sinne of Adam and yet in the eighteenth verse he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam likewise in the eighteenth verse it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as wee were all naturally with Adam 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 truly said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. 51. Q. VVhat doe you consider in this text A. The perfect happinesse of the good Q. VVhat doth this text teach concerning the same A. 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 Q. From whence commeth this happinesse both common and speciall A. From our communication and participation Reu. 21. 3. with God in Christ which is set forth by this that God will dwell with vs we with him by a similitude of eating and drinking with him and eating of Reu. 3. 20. Mat. 26. 29. Reuel 2. 7. 17. Reuel 3. 5. 2. 26. 27. the tree of life and of the hidden Manna glorious clothes of rule and dominion Q. VVherein standeth the happinesse common to all A. Partly in freedome from all euill and partly in the enioying of the fulnesse of that which is good Q. How is the first set forth A. He shall wipe away all teares there shall bee no Reuel 21. 4. 22. 3. 5. more death no sicknesse no sorrow no crying no labour no darknesse no not so much as the danger or Reuel 21. 25. perill or feare of any euill the gates shall not be shut and therefore in their minds and soules they shall bee free from all those affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like Q. How is the enioying of good things laid forth A. Wee may consider it either by that which is without or else that within vs. Q. How consider you that which is without A. The place which they shall bee in for the pleasant Psal 15. 1. Reuel 21. 10. situation likened to a high hill as that which is aboue the starres for the delicacie of it compared to Paradise called for the certainty and worth therof an inheritance and crowne immortall incorruptible vndefiled 1. Pet. 1. 4. Reuel 22. and that which withereth not and the glory of it is described at large Q. How else A. By the companie we shall haue and fellowship Heb. 12. 22. 23 24. 2. Thess 2. 1. Mark 9. 5. 6. with the Saints and Angels in which respect eternall life is set forth partly by being with Abraham Isaac and Iacob and the Apostle adiureth vs by the great assemblie And we see what delight the Apostles took to see Moses and Elias so as they would faine haue had them tarried with them although through their infirmitie they were afraid of the sight of them how much more then shall the ioy bee when wee shall behold their glory without all feare and
other lawes ceremoniall and politicall written by Moses at the commandement Rom. 2. 15. of God for otherwise the law the ceremoniall excepted was written in the heart of man and after the decay thereof through sin was taught by those to whom that belonged from the fall vnto Moses Q. Whom doth the Apostle meane when he noteth them that sinned not to the similitude of Adam A. Infants who are borne in sinne and who sinne not by imitation but by an inherent corruption of sin Q. How is it shewed that babes new borne into the world sinne A. In that they are afflicted sundrie waies which they bewray by their bitter cries in that they comming out of the mothers wombe go straight vnto the graue Q. What are the fruites of this sinne A. Actuall sinne viz. all thoughts words deeds against the Law and the righteousnesse thereof Q. Thus much of sinne and the kindes thereof what are the things that generally follow sinne A. They are two guilt and punishment both which doe most duely waite 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 sin hath already entred vpon Q. What is the guilt of sinne A. It is the merit and desert of sinne whereby wee become subiect to the wrath and punishment of God Q. Is there any euill in the guilt before the punishment be executed A. Very much for it worketh vnquietnesse in the mind as when a man is bound in an obligation vpon a great forfeiture the very obligation it selfe disquieteth him especially if he be not able to pay it as wee are not and yet more because where other debts haue a day set for paiment we know not whether the Lord will demand by punishment his debt this day before the morrow Q. What learne you from this A. That sith men should shun by all meanes to bee in other mens debts or danger as also the Apostle exhorteth Owe nothing to any man Salomon also counselleth Rom. 13. 8. Pro. 6. 1. 2. 3. 4. 5. in the matter of suerty-ship wee should more warily take heed that wee plunge not our selues ouer head and eares in the Lords debt for if it be a terrible thing to bee bound to any man in statutes staple or marchant or recognisance much more to bee bound to God who will bee paid by one meanes or other to the vttermost farthing Q. How else may the hurt and euill of the guilt of sinne be set forth vnto vs A. It is compared to a stroke that lighteth vpon the hart or soule of a man where the wound is more dangerous 1. Sam. 24. 4. 5. 6 Prou. 23. 32. then when it is in the body and so it is also a sting or a biting worse then of a viper as that which bringeth death euerlasting Q. Haue you yet wherewith to set forth the euill of the guilt A. It seemeth when the Lord saith to Cain If thou Gen. 4. 7. Rom. 2. 15. doest not well sinne lieth at the doore that hee compareth the guilt of sinne to a dog which being awaken is alwaies arring and barking against vs which is confirmed by the Apostle who attributeth vnto it a mouth Rom. 2. 15. alwaies open to accuse vs and that of no smal matters but of faults deseruing eternall death Q. What is the effect of this guilt of conscience A. It causeth a man to flie when none pursueth Prou. 28. 1. Leuit. 26. 36. and to be afraid euen at the fall of a leafe Q. 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 bee a safe remedie A. It is farre otherwise for whether a man know it or no his guiltremaineth as debt is debt although the person indebted know it not and it is by so much more dangerous as not knowing it hee will neuer bee carefull to seeke after the meanes to discharge it till the Lords arrest bee vpon his backe when his knowledge will doe him no good Q. But we may see that many heape sinne vpon sinne and know also that they sin and yet for all that cease not to make good chere and make their hearts merrie in so much as none are more iocund and pleasant then they A. Yet the countenance doth not alwaies speake Prou. 14. 13. 2. Cor. 5. 12. truth but sometimes when in shew it is most merrie there are prickes and stings in the conscience and though it be oftentimes benummed and sometimes through hypocrisie seared as it were with an hot iron 1. Tim. 4. 2. yet the Lord will finde a time to awaken and reuiue it by laying all his sinnes before his face Psal 50. 21. Q. When the guilt of our sinne is knowne what is the remedie of it A. First it were wisedome not to suffer it to runne long on the score but to reckon with our selues euery night ere wee lie downe to sleepe and looke backe to to the doings of that day that in those things that are well done we may be thankfull and comfort our own hearts and in that which hath passed otherwise from vs we may call for mercy that so our sleepe may be the sweeter For if as Salomon aduiseth vs in the case of Prou. 6. 1. 2. 3. 4. 5. 6. debt by suertyship it be our wisedome to humble our selues to our Creditors and not to take rest til we haue freed our selues from their danger much more ought we in this case to be wise to hast to humble ourselues vnto God especially seeing nothing else but the blood of Christ can satisfie the Iustice of God for sinne Q. Is the guilt of sinne in all men alike A. Of Originall sinne it is but not of Actuall for Ezra 9. 6. as Actuall sinnes exceed in some aboue others both in greatnesse and number so the guilt of them encreaseth accordingly As appeareth Ezra 9. 6. where sinne is said to be gone aboue their heads and the guilt thereof to reach vp to the heauens Q. When the sinne is gone and past is not the guilt also gone and past A. No but though the act of sinne be gone so as Prou. 23. 32. Mat. 17. 3-5 the least print thereof appeareth not yet the guilt remaineth alwaies as the marke of burning when the burning is past Q. What is contrary to the guilt of sinne A. The testimonie of a good conscience which is Prou. 15. 15. 2. Cor. 1. 12. Prou. 18. 14. perpetuall ioy and comfort yea and a heauen to him that walketh carefully in Gods obedience as the other is a hellish torment vnto men especially when their consciences shall be awakened CHAP. 11. Of the Punishment of Sinne. The punishment of Sin In this life In the Persons Ioyntly in body and soule Apart In soule In body In the things
VVhat is the summe of that A. That God would prouide not only for our necessities but also for our Christian and sober delight according to our calling and the blessing of God vpon vs with this exception if it be his good pleasure Q. What is the former of them which belong vnto the life to come A. Forgiue vs our trespasses as wee forgiue them that trespasse against vs. Q. VVhat is the summe of it A. In it we pray for iustification which standeth in the remission of sinnes and imputation of the righteousnesse of Christ Q. What is the latter petition A. And lead vs not into tentation but c. Q. What is the summe of it A. In it we pray for sanctification which standeth in mortification and quickening Hitherto of the Petitions Q. What is the thankes-giuing A. For thine is the kingdome the power and glory c. Q. What is the summe hereof A. That wee ground our assurance of obtaining our prayers in God from whom all things wee aske doe come and to whom therefore all glory must returne Q. What doth this word Amen signifie A. It is a note of confidence as though he should say so it is as we haue prayed So much of the things Q. What are the persons A. The Church Q. What is the Church A. A companie of those which are o Ephes 1. 1. Col. 1. 2. 27. in Christ Q. What are the parts of the Church A. They p Phil. 1. 1. Heb. 13. 17. which haue preheminence in the Church and the rest of the body of it Q. What are they that haue preheminence in the Church A. They are either q 1. Tim. 5. 17. Heb. 13. 17. 1. Thes 5. 12 13. 1. Cor. 12. 28. gouernours or helpers Q. VVhat are the rest of the body of the Church A. The people that are gouerned Q. VVhat is their part A. To yeeld obedience a Philip. 1. 1. Heb. 13. 17. to the lawfull gouernours according to Gods word Q. Hauing spoken of Christs kingdome in this life it followeth to speake of the same in the latter day What is that day of Iudgement A. It is b Rom. 14. 10. 2. Cor. 5. 10. as it were the great Assises wherein euery one must appeare and be either acquitted or condemned Q. What are we to consider in this Iudgement A. Two c Mat. 24. 29. 31. things 1. The tokens going before 2. The manner of it Q. What are the tokens going before â— Mat. 24. 21. Luk. 21. 25. A. Diuers but the nearest vnto that are the darkening of the lights of heauen and the roring of the sea Q. VVhat shall be the manner of it A. The e Iohn 5. 28. 29. 1. Thess 4. 16. Archangell shall make a mighty noyse whereby the dead shall be raised and those which are then aliue shall be changed all in a moment Q. VVhat shall then be done A. The Angels shall gather and present them f Mat. 25. before Christ in the aire Q. Being so gathered what shall then be done A. Christ appointed the Iudge of all will first giue sentence of life eternall vpon the faithfull Q. Why will Christ first giue sentence vpon the faithfull A. That they being first acquitted may bee g Mat. 19. 28. 1. Cor. 6. 2. 3. assistant to him in iudging the wicked to euerlasting death Q. What shall be the execution of the Iudgement A. The h Mat. 13. 41. 42. wicked shall bee cast into hell by the Angels who shall i Luk. 16. 22. carrie the faithfull into heauen k Iohn 17. 24. 1. Thess 4. 17. there to remaine with Christ for euer FINIS Faults amended Page 9. answ 2. lin 6. reade bounded p. 49. a. 2. l. 2. r. grossest sins p. 49. a. 3. l. 5. r. going about to make vs surmise p. 50. a. 5. l. 1. blot out as p. 53. q. 2. l. 1. r. hauing their eyes p. 52. q. 4. l. 1. r. that that Adam did eate p. 65. q. 3. l. 2. r. there was p. 65. a. 4. l. 2. r. law written p. 114. q. 2. l. 1. r. that in p. 127. a. 2. l. 1. r. members p. 135. a. 5. l. 7. especially for piety followeth foot to the lame p. 136. a. 3. l. 12. for so that it be after he haue first r. or vse it hauing not first p. 197. a. 1. l. 3. r. or running p. 201. a. 3. l. 3. r be comprehended p. 219. a. 1. l. 12. r. the flood the passing p. 219. a. 1. l. 23. r. vnction are superfluous p. 230. a. 2. l. 3. r. his p. 231. 2. 1. l. 10. r. preferred p. 239. a. 3. l. 4. r. whence p. 264. a. 5. l. 1. blot out because p 271. a. 2. for former r. spirituall p. 282. a. 1. l. 7. r. conceiting p. 287. a. 5. l. 2. r. glorious working p. 294. lin 12. r. vse
backe the confession of her concupiscence which shee ought especially to haue confessed as being that without which the Serpent could not haue hurt her Q. How commeth it to passe that the old Serpent the author of all is not called to be examined A. Because that the Lord would shew no mercy vnto him wherfore he only pronounceth iudgement against him Q What learne you from thence A. That it is a mercy of God when we haue sinned to be called to account and to be examined whether immediately by God or mediately by those whom God hath placed ouer vs as by the father of the household or by the magistrate or by the gouernour of the Church and it is a token of Gods fearfull iudgment when we are suffered to rot in our sinnes without being Hos 4. 4. drawne to question for them Q. Hitherto of the examination and conuiction of the offenders now followeth the sentence What obserue you in the sentence against the Serpent A. That the first part contained in the 14. verse is against the instrument of the Diuell and that the other part contained in the 15. verse is against the Diuell Q. What learne you of this proceeding to sentence A. That according to Gods example after the cause well knowne iudgement should not be slacked Iudg. 19. 30. Eccles 8. 11. by those which are his vice-gerents on earth Q. Why doth God pronounce sentence against the Serpent that knew not what it did A. It was for mans sake and not for the beasts sake Q. Why for mans sake A. To shew his loue to mankind by his displeasure against any thing that shall giue any helpe to doe hurt vnto him In which respect he commandeth that the oxe that killeth a man should bee slaine and that the Exod. 21. 18. flesh thereof should not bee eaten Like a kind father that cannot abide the sight of the knife that hath maimed or killed his child A. What manner of curse is this when there is nothing laid vpon the Serpent but that which he was appointed to at the beginning before this seruice he was abused vnto A. It is like that he crept vpon his bellie before and ate dust before But his meaning is that he shall creepe Esay 65. 25. with more paine and lurke in his hole for feare and eate the dust with lesse delight and more necessity Q. What learne you from thence A. Not to suffer our selues to be instruments of euill to any in the least sort if we 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 Q. What is the sentence against the diuell A. The ordinance of God that there shall bee alwaies enmitie betweene the Diuell and his seed of the one side and the woman and her seed on the other side together with the effect of this enmity Q. What 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 ingender A. The seed of the Diuell are all both wicked men Iohn 8. 44. 1. Iohn 3. 8. Act. 13. 10. and Angels which are corrupt as hee is and carrie his image in which respect the wicked are called the children of the Diuell and oft times the sonnes of Beliall Q. What learne you from thence A. That the warre of mankind with the Diuell is a lawfull warre proclaimed of God which is also perpetuall Iam. 4. 7. 1. Pet. 5 9. and without all truce and therefore that here it is wherein we must shew our choller our hate our valour our strength not faintly and in shew only but in truth where wee being collered with our enemie leaue our fight with him to fight against our brethren yea against our owne soules whereas he continually and without ceasing fighteth with vs and not against Matth. 12. 24. his owne as the blasphemous Pharisies said Q. Concerning the seed of the woman the treatise of it belongeth to another place tell me therefore what is the sentence against the woman A. First in the paine of conception and bearing Secondly in the paine of bringing forth wherein is contained the paine of nursing and bringing them vp Thirdly in a desire to her husband Fourthly in her subiection to her husband Q. Was she not before desirous and subiect vnto her husband A. Yes but her desire was not so great through conscience of her infirmitie nor her subiection was so painfull and the yoke thereof so heauie Q. What is the sentence against Adam A. First his sinne is put in the sentence and then the punishment Q. What was his sinne A. One that he obeyed his wife whom hee should haue commanded then that hee disobeyed God whom he ought to haue obeyed the first being proper to him the other common to his wife with him Q. What was the punishment A. A punishment which although it be more heauie vpon Adam yet it is also common to the woman namely the curse of the earth for his sake frō whence came barrennesse by thistles and thornes c. Whereof first the effect should be sorrow and griefe of mind Secondly labour to the sweat of his browes to draw necessarie food from it and that as long as hee liued Lastly the expulsion out of Paradise to liue with the beasts of the earth and to eate of the herbe which they did eate of Q. What learne you from thence A. That all men from him that sitteth in the throne Psal 104. 23. 128. 2. to him that draweth water are bound to painfull labour either of the body or of the mind what wealth or patrimonie soeuer is left them Q. But it was said that at what time soeuer they ate of it they should certainly die A. And so they were dead in sinne which is more fearefull then the death of the body as that which is a separation from God whereby they were already entred vpon death and hell to which they should haue proceeded vntill it had been accomplished both in body and soule in hell with the diuell and his angels for euer if the Lord had not looked vpon them in the blessed seed Q. How doth it agree with the goodnesse or with the very Iustice of God to punish one so fearfully for eating of a little fruit A. Very well for the sinne was horrible and manifold being first a doubting of the truth of God Secondly a crediting of the word of Gods enemie and theirs Thirdly a charge against God that hee enuied their good estate Fourthly intolerable pride and ambition in desiring to bee equall in knowledge to God himselfe Last of all which much aggrauateth the sin for that the commandement hee brake was so easie to be kept as to abstaine from one onely fruit in so great plentie and variety Q. What
of his nonage and to enioy the liberty of a sonne so after the Gal. 4. 2. same manner the Law through the terrour and seueritie thereof moueth vs with the more ardent desire to seeke after Christ Moreouer as a Tutor or Vsher directeth the steps of the child and instructeth him in such courses of life by which hee is afterwards to liue so the Law after it hath brought vs to Christ directeth vs in the way wee haue to walke in this life to life euerlasting so that it hath two notable and worthie effects one as a spurre to chase vs vnto Christ the other as a light to direct and teach vs how to walke when wee are come vnto him Lastly as a Tutor it humbleth vs whiles by means therof we vnderstand how farre wee are from fulfilling the same and consequently how vnable wee are by the workes of the Law which alone are good works to free our selues from the curse of the Law CHAP. 14. Of the Couenant of Workes in speciall The Couenant of Workes or the Law in speciall In which consider Generally How it is defined By what rules interpreted Specially and herein the Preface The Law it selfe The first Table of Gods worship Inward onely 1. Commandement Ch. 15. Outward also More generally 2. Commandement Chap. 16. More particularly cōcerning the Special vse of Gods Name Comman 3. Chap. 17. The speciall time of his worshippe Com. 4. Chap. 18. The 2. Table of our Duties to man ROM chap. 2. vers 14. 15. 14. For when the Gentiles which haue not the Law doe by nature the things contained in the Law these hauing not the Law are a Law vnto themselues 15. Which shew the worke of the Law written in their hearts their conscience also bearing witnes and their thoughts the meane while accusing or else excusing one another Q. HItherto of the Couenant of Workes in generall it followeth to treat thereof in speciall Where is the Couenant of Workes summarity set downe A. In the Morall Law Q. Doth the Doctrine of the Morall Law goe before the Doctrine of the Gospell A. Yea. Q. Why so A. Because it was before the Gospell for it was giuen to Adam in his Integrity when the promise of Grace was hidden in God Q. Must it therefore be first in vse A. Yea verily as touching the former vse or vertue of the Law which is to shew vs what wee should do and our sinne and the punishment due vnto our sinne Q. VVhy is it said that the Law was not before Moses A. That is to be vnderstood of the Law as it was written whether by Moses or the hand of God otherwise the same Law for the substance thereof was also written in the beginning in the heart of Adam and Eue. Q. VVhat is the Morall Law A. It is a Doctrine commanding the perfection of Godlinesse and Righteousnesse binding vs to eternal Deut. 5. 32. 12. 32. 42. death for our least defect therein which Law is handled at large throughout the whole Scripture but is summarily contriued first into ten words or ten Commandements Deut. 4. 13. 10. 4. Mat. 22. 37. written by Gods owne finger at the first in Tables of stone to signifie thereby not onely the hardnesse of our hearts in which they ought to be imprinted but also the perpetuall vse of them to the Galath 3. 10. very end of the world And after further abridged into two Commandements by our Sauior Christ containing the summe of the whole Law Q. VVhat is the first thing that is necessarily required of vs for our better profiting by the Law A. That wee haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruits For how can a man acknowledge the breach of that Law which he knoweth not or how can he serue him in the endeauour of performance of it vnlesse hee vnderstand his Masters will Q. VVhat rules are there to helpe vs to the right vnderstanding of the Law A. There be chiefly foure whereof the first is that the Law is spirituall reaching to the soule and all the Rom. 7. 14. Deut. 6. 5. Mat. 22. 37. Mark 12. 30. Luk. 10. 27. powers thereof For the Law chargeth the vnderstanding to know euery duty euen all the will of God contained in it It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be beloued and to hate things to be hated Q. Doth the Law require these alike of all A. No but according to the sexe growth in age difference of calling as more of a man then of a woman of a young man then of a child of a publike person then of a priuate man Q. VVhat is the second rule A. That the Law is perfect not onely charging the Psal 19. 7. soule but also the whole soule not onely to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good Q. What is the third rule A. When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes Mat. 5. 27. 30. occasions and prouocations thereunto Q. What is the fourth rule A. Whatsoeuer the Law commands it forbids the Mat. 5. 21. 23. 24. 25. contrary and whatsoeuer it forbids it commandeth the contrary Q. Why is euery Commandement set forth vnto vs by the second person of the singular number A. God therein wisely preuenteth a common abuse amongst men which is to esteeme that which is spoken to all men to be as it were spoken vnto none As you shall haue it common amongst men to say and confesse that God is iust and mercifull and that hee commandeth this and forbiddeth that and yet they vsually so behaue themselues as though it nothing concerned them that they notwithstanding might liue as they list Q. What learne you from this A. That euery particular man is to iudge and esteeme that God speaketh in the Law to him in particular that he is accordingly to be affected therwith Q. Why are all the Commandements except two set downe negatiuely A. Because the Negatiue bindeth more strongly for the Negatiue precept bindeth alwaies and to all moments of time the Affirmatiue bindeth alwaies but not to all moments of time Q. To come then vnto the words of the Law how are they diuided A. Into a Preface and ten Precepts or Commandements Q. What is the Preface A. I am the Lord thy God that brought thee out of the land of Egypt out of the house of bondage which hath a reference to all the ten Commandements and is a reason to vrge the obseruance of euery one of thē Thus If I be the Lord thy God