that they shall not come to passe in any other place or time then hee hath ordained and then and there they shall come to passe necessarily Q What is the Decree of God in the things he hath ordained for his glory A. That which is of the good or euill of men or Angels which is called Predestination Q. What is Predestination A. It is the Decree of God touching the euerlasting state of men and Angels especially of men Q. What are the parts of Predestination A. Two Election and Reprobation Q. What is Gods Election of them A. It is his Predestination of certaine men and Angels Ephes 1. 4. 5. 1. Thess 5. 9. to euerlasting life to the praise of his glorious grace Q. What is Reprobation A. It is his Predestination of certaine men and Angels 2. Pet. 2. 8. Iude 4. to destruction to the praise of his glorious iustice Rom. 9. 22. Q. What is the cause why these are chosen and these refused A. The meere will and pleasure of God Rom 9. 18. 21. 22. CHAP. 6. Of the Execution of Gods Decree where of the Creation in generall and speciall The Execution of the Decree is the Creation of things Spirituall Angels Men. Corporal whole masse or Chaos furniture Bodies Simple Compound without sense Earthly Heauēly with sense Brutish Reasonable Man Chap. 7. Gouernment Chap. 8. GENES Chap. 1. vers 1. 2. 3. c. to the 26. 1. In the beginning God created the heauen and the earth 2. And the earth was without forme and void and darkenesse was vpon the face of the deepe and the Spirit of God moued vpon the face of the waters 3. And God said Let there be light and there was light 4. And God saw the light that it was good and God diuided the light from the darknesse 5. And God called the light Day and the darkenesse he called Night and the euening and the morning were the first day 6. And God said Let there be a firmament in the middest of the waters and let it diuide the waters from the waters 7. And God made the firmament and diuided the waters which were vnder the firmament from the waters which were aboue the firmament and it was so 8. And God called the firmament Heauen and the euening and the morning were the second day 9. And God said Let the waters vnder the heauen bee gathered together vnto one place and let the dry land appeare and it was so 10. And God called the dry land Earth and the gathering together of the waters called he Seas and God saw that it was good 11. And God said Let the Earth bring forth grasse the herbe yeelding seed and the fruit tree yeelding fruit after his kind whose seed is in it selfe vpon the earth and it was so 12. And the earth brought forth grasse and herbe yeelding seed after his kind and the tree yeelding fruit whose seed was in it selfe after his kind and God saw that it was good 13. And the euening and the morning were the third day 14. And God said Let there be lights in the firmament of the heauen to diuide the day from the night and let them bee for signes and for seasons and for daies and yeeres 15. And let them be for lights in the firmament of the heauen to giue light vpon the earth and it was so 16. And God made two great lights the greater light to rule the day and the lesser light to rule the night hee made the starres also 17. And God set them in the firmament of the heauen to giue light vpon the earth 18. And to rule ouer the day and ouer the night and to diuide the light from the darknesse and God saw that it was good 19. And the euening and the morning were the fourth day 20. And God said Let the waters bring forth abundantly the mouing creature that hath life and foule that may flie aboue the earth in the open firmament of heauen 21. And God created great whales and euery liuing creature that moueth which the waters brought forth abundantly after their kind and euery winged foule after his kind and God saw that it was good 22. And God blessed them saying Be fruitfull and multiply and fill the waters in the Seas and let the foule multiply in the earth 23. And the euening and the morning were the fifth day 24. And God said Let the earth bring forth the liuing creature after his kind cattell and creeping thing and beast of the earth after his kind and it was so 25. And God made the beast of the earth after his kind and cattell after their kinde and euery thing that creepeth vpon the earth after his kinde and God saw that it was good Q. HItherto of the Decree of God What is the execution of it A. It is an Action of God working all things effectually according to his decree Q. What are the parts of the Execution A. Two the Creation of the world And the Gouernment thereof Q. VVhat is Creation A. It is the execution of the Decree of nothing making all things very good Q. Where is this taught A. In sundry places of the Scripture but especially in Genesis 1. and 2. chap. Q. VVhat are the generall things considered in all this matter of the Creation A. First the Creator of all these things which is God the Father the Sonne and the holy Ghost Secondly his omnipotencie that he made all by his word that is by his onely will who calleth things that Rom. 4. 17. are not as though they were Thirdly that he made not all at once and in a moment but in six daies Q. VVhy did hee make them in six daies which could haue perfected all in a moment A. First that wee might thereby more easily conceiue that the world was not made confusedly or by chance but orderly and by counsell Secondly that all men from the beginning of the world to the end thereof might haue in God himselfe an example of labouring in their vocations sixe daies in this life and resting the seuenth Q. How many sorts of creatures are there A. Two Spirituall and inuisible Corporall and visible Q. What are the things Spirituall and inuisible A. The Angels and Soules of men Q. Why is not mention made of the Creation of the Angels more expresly especially being creatures in glory passing all others A. They are not expressely mentioned because Moses propoundeth heere to set forth the things that are visible and corporall But that they were in one of the six daies created it is euident enough Psal 103. 20. 22. 148. 2. 5. Coloss 1. 16. Q. What are the visible and corporall things A. Two first the masse or matter of the world made as is probable the first night wherin all things were contained and mingled one in another And secondly the beautifull frame thereof which he made the rest of the six daies and nights Q. What are the parts of that masse A.
the sheading of the blood of beasts is now vnder the Gospell accomplished by the blood-sheading of Christ Q. What are the sacramentall actions of them which receiue A. To take the bread and to eate it and the wine Mat. 26. 26. 27. and to drinke it Q. VVhat is signified thereby A. The applying of Christ crucified and all his merits vnto our selues by faith as the onely meanes by which we looke to liue eternally Q. VVhat is the fittest time for the celebration of this Sacrament A. The Lords day in the morning Act. 20. 7. Q. But our Sauiour celebrated it vpon another day both he and his Apostles at another time euen in the night A. First our Sauiour did this occasionally after supper in regard of the Passeouer in the roome wherof this was to succeed and therefore hee did institute it presently after the eating of it Secondly that it might goe immediately before his passion the better to shew whereunto it hath relation Thirdly the Apostles did it in the night vpon necessity for feare of persecution and therfore where there is no such cause of feare the custome of our owne Churches is to bee performed which celebrate it in the morning when our wits memories and capacities are most fresh Q. But is there no speciall matter to bee obserued that our Sauiour celebrated this Sacrament after supper A. Yes verily for thereby we learne that wee are not to come to this table to fill our bellies but wee are to haue our mindes lifted vp from these earthly elements to our Sauiour Christ represented by them For it is not the vse after supper to set bread and wine vpon the table but banqueting dishes which reproues them which come only for a draught of wine and such as rest onely in the receit of the outward elements Q. How oft are the Sacraments to be celebrated A. As oft in a yeere as the Church where wee are members may conueniently and agreeable to the dignitie of the mysterie communicate therein 1. Cor. 11. 26. Q. What persons haue title to this Sacrament A. All Christians that are of yeeres of discretion 1. Cor. 11. 27. 28. and haue been baptized being fitted thereunto Q. May not infants and children partake thereof A. No because they cannot performe that dutie which the Apostle requireth of all worthie receiuers 1. Cor. 11. 28. that is they cannot trie and examine themselues Q. By what meanes may we be fit receiuers of this Sacrament A. First by a careful preparation before the action great heed in the action and a ioyfull and thankfull close and shutting vp of it Q. How are we to prepare our selues before the action A. Wee are first to examine our knowledge as in the grounds and principles of religion so also in this Sacrament whether we vnderstand the meaning and vse thereof viz. the signification of the signes and the graces that they seale Secondly wee are to examine what faith wee haue and what repentance not onely in the generall but for our particular sinnes whether wee doe bewaile them or iudge our selues for them otherwise we shall stirre vp Gods wrath against vs and those that belong 1. Cor. 11. 28. 31 vnto vs and moue him although not to condemne vs in the world to come yet to inflict fearfull plagues and iudgements vpon vs in this world Q. What heed is to be taken in the action A. That in the act of receiuing with the signes we consider and call to our remembrance the particular matters signified Seeing the bread broken and the wine poured out wee are affectionately to remember the body of Christ broken and his blood shead for vs and by the eye of faith behold him crucified as it were before our eyes Further beholding the Minister reaching forth these elements vnto vs wee are to behold Christ himselfe therein offering himselfe and all his merits vnto vs if we will receiue them by faith Lastly in the stretching forth of our hands to receiue these elements wee are to labour to haue a sense and feeling of our faith laying hold vpon Christ and all his sauing benefits and in our eating of this bread and drinking this wine wee are to labour to feele such a spirituall refreshing of our soules with the body and blood of Christ as wee feele in our bodies by the bread and wine Q. How are we to close and shut vp this action A. We are to be comforted in heart in the sense of Gods fauour towards vs from whence we should be ready with feeling ioy to sing a Psalm vnto the Lord of praise and thanks-giuing and feeling our selues strengthened in the new man we are to depart with a Mat. 26. 30. resolution to walke more strongly and steadily in the waies of God all the daies of our life afterward For this is a Sacrament not of our incorporation into Christ but of our growth in him CHAP. 39. Of Ecclesiasticall Discipline Censures wherein note their Kindes they are either Medicinall Priuate Publike Of punishment Power and authoritie MAT. ch 18. vers 15. to the 20. and 1. COR. 16. 22. 15. Moreouer if thy brother shall trespasse against thee goe and tell him his fault betweene thee and him alone if hee shall heare thee thou hast gained thy brother 16. But if he will not heare thee then take with thee one or two more that in the mouth of two or three witnesses euery word may be established 17. And if hee shall neglect to heare them tell it vnto the Church but if he neglect to heare the Church let him bee vnto thee as an heathen man and a Publican 18. Verily I say vnto you whatsoeuer ye shall binde on earth shall be bound in heauen and whatsoeuer ye shall loose on earth shall be loosed in heauen 19. Againe I say vnto you that if two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heauen 20. For where two or three are gathered together in my Name there am I in the middest of them 1. COR. 16. 22. 22. If any man loue not the Lord Iesus Christ let him bee Anathema Maranatha Q. HItherto of the Sacraments now followeth the Discipline of the Church what is it A. The spirituall Censures of the Church executed against such members of the Church as haue fallen into any scandalous sinne Q. What need is there of them A. Very much both to helpe the godly and to restraine and root out the wicked out of the Church euen as much as of the sword of the Magistrate in the Common-wealth or the rod in the house yea so much more as these are for the body and this life the other for the soule and the life to come Q. What is to bee considered in this text concerning these Censures A. First the kindes secondly the power and authoritie Q. What are the kindes A. They are either of
a singular rule and preferment ouer others according to their degree Q. What is the reward in ioy A. In partaking their masters ioy which is vnspeakeable and such as none can conceiue but they onely who enioy it Q. So much of the reward of the faithfull seruants What is the reward of the vnfaithfull A. Not onely the depriuing them of those good things before mentioned but also a casting of thē into perpetuall dishonour and torments vnspeakeable CHAP. 56. Of the Iudgement it selfe Where note Christs preparation to the iudgement in His glorious appearing The glorious effects thereof The parts the Sentence For the faithfull Against the wicked Execution thereof MAT. chap. 24. vers 29. to 31. and chap. 25. vers 31. to 45. 29. Immediately after the tribulation of those daies shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from heauen and the powers of the heauens shall be shaken 30. And then shall appeare the signe of the Sonne of man in heauen and then shall all the Tribes of the earth mourne and they shall see the Sonne of man comming in the clouds of heauen with power and great glory 31. And he shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the foure winds from one end of heauen to the other Chap. 25. vers 31. to the 45. 31. When the Sonne of man shall come in his glory and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shall be gathered all nations and he shall separate them one from another as a shepheard diuideth his sheepe from the goates 33. And he shall set the sheepe on his right hand but the goates on the left 34. Then shall the King say vnto them on his right hand Come ye blessed of my Father inherit the kingdome prepared for you from the foundation of the world 35. For I was an hungred and ye gaue me meat I was thirstie and ye gaue me drinke I was a stranger and yee tooke mee in 36. Naked and ye clothed me I was sicke and ye visited me I was in prison and ye came vnto me 37. Then shall the righteous answere him saying Lord when saw wee thee an hungred and fed thee or thirstie and gaue thee drinke 38. When saw wee thee a stranger and tooke thee in or naked and clothed thee 39. Or when saw we thee sicke or in prison and came vnto thee 40. And the King shall answere and say vnto them Verily I say vnto you In as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me 41. Then shall he say also vnto them on the left hand Depart from me ye cursed into euerlasting fire prepared for the diuell and his angels 42. For I was hungred and ye gaue me no meate I was thirstie and ye gaue me no drinke 43. I was a stranger and ye tooke me not in naked and yee clothed me not sicke and in prison and ye visited me not 44. Then shall they also answere him saying Lord when saw we thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister vnto thee 45. Then shall he answere them saying Verily I say vnto you In as much as ye did it not to one of the least of these ye did it not to me Q. HItherto of the signes going before the day of Iudgement The Iudgement itselfe followeth what are we to consider therein A. First our Sauiours owne preparation to it Secondly the parts thereof Q. What consider you in the preparation A. The glory of Christ first in his appearance secondly in other glorious effects going before the Iudgement Q. Wherein shall the glory of Christs comming appeare A. Partly in himselfe and partly in the things belonging vnto him at his comming Q. What is it in himselfe A. That suddenly breaking out of the heauens his glory shall be of such singular brightnesse that the Sun shall be darkened and the moone shall loose her light for if whē our Sauiour Christ was transfigured vpon the Mount Thabor being then mortall his face did shine Mat. 17. ◠as the Sun then much more at his second comming his Maiesty shall be wonderfull seeing it is now both immortall and glorified Q. How shall the glory of his comming appeare in the things belonging vnto him at his second comming A. First of all in his Angels Q. How shall his glory appeare in them A. In their number and in their excellencie Q. How in their number A. In that they are infinite thousands which before Mat. 5. 25. 31. hauing been seuered in their diuers seruices they haue been employed in shall then altogether and ioyntly attend vpon Christ and the seruice of that day Q. How in their excellency A. In that they also shall be of great glory for if an Angell appearing bee like vnto lightening then much more there must bee great glory and brightnesse in the innumerable companie of Angels that shall attend vpon our Sauiour Christ Q. VVhat is further belonging to the glory of his comming A. His glorious throne whereupon hee shall actually and really sit shadowed out by the glorious throne of Salomon which was of pure gold whereof howsoeuer the matter be vnknowne vnto vs yet wee know it shall bee sutable to the excellency of his Maiesty Q. What is the proper vse hereof A. To be armed against all shame and feare in the Mark 8. 38. profession of Christ and his truth before whatsoeuer earthly Monarches whose iudgements are as it were scar-crowes to the iudgement of Christ to whom that properly belongeth which Rabshakeh foolishly bragged of his master concerning the ability of the Esay 36. 9. least of his seruants Q. What are those glorious effects that goe before A. First the world shall be consumed with fire and the heauens and the earth shall bee renued Secondly all that are dead shall bee raised againe and ranged before him Q. How shall they be raised A. He will send his Angels and they shall doe it by the sound of the trumpet which shall not be of brasse or such like mertall for the Angels haue sufficient might and skil to make a sound like vnto the sound of a trumpet without any such instrument in which respect Exod. 19. 16. 19. it is also said how that they shall see the signe of the sonne of man in the heauen as the Captaines set vp their flag and banner to gather their souldiers Q. What gather you of this A. The vnspeakeable power of Christ in his Angels Iohn 5. 28. at whose found not onely the liuing shall bee changed but the dead euen from Adam to that time shall be raised who shall not bee preuented of the other but all appeare together before Christ it being 1. Thess 4. 15.
Heauen and earth as it were the center and circumference for as the Arch-builders first shadow out in a plot the building they intend and as the Painters draw certaine grosse lineaments of that picture which they will after set forth and fill vp with orient colours so the Lord our God in this stately building and cunning painting of the frame of the world hath before the most beautifull frame set out as it were a shadow and a common draught thereof Q. Whereof was that lumpe or masse created of which after other things were made A. Of nothing that is to say when as yet there was not any thing whereof it might be made God by his Almighty power caused it to be as appeareth both by the word of Creatiō 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 Q. It being without forme and void how was it kept A. By the holy Ghost which * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 2. as a bird sitting ouer her egges kept and preserued it Q. What were the things that were made of this masse A. The beautifull frame and fashion of this world with the furniture thereof Q. What doe you consider in the Creatures of the world A. Two things the Elements which are the most simple substances by the vneuen mixture whereof all bodies are compounded and the bodies themselues that are compounded of them Q. What doe you generally obserue in them all A. First that they are all said to bee good which should stop all the mouthes of those that speak against any of them Q. How did hee make all things good when we see there be diuers kinds of Serpents and noisome or hurtfull beasts A. That they are hurtfull it commeth not by the nature of their Creation in regard wherof they at the first should only haue serued for the good of man Q. What other things doe you obserue generally A. Secondly that their names are giuen them Thirdly that their vses and ends are noted Q. What is the highest of the Elements A. The fire for when it is said he set light in heauen A probable opinion which is a quality of the fire it is to bee vnderstood of fire also which hath that quality Q. What note you hereof A. The wonderfull worke of God not onely making 2. Cor. 4. 6. something of nothing but bringing light out of darkenesse which is contrary Q. What is the next Element A. The Aire betweene the clouds and the earth distinguishing betweene water and water in which and by meanes of which all things that haue life doe breathe and thereby continue in life Q. What is the third Element A. The waters seuered from the masse called the earth the seas the flouds the springs the lakes c. Q. What is the fourth Element A. The earth called the drie land which remaineth al other being separated 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 Q. What is generall in the Creation of the compound and earthly bodies A. First that prouision is made for the inhabitants of the earth before they bee made as grasse for the beasts and light for all liuing and mouing creatures and all for man Q. What learne you from hence A. Not to bee carking for the things of this life Mat. 6. 26. Luk. 12. 24. nor to be distracted with the cares thereof seeing God prouided for the necessity and comfort of the beasts before hee brought them into the world and therefore will much more haue care of them especially of man seeing now they are Q. What is generall in all the earthly Creatures A. That God proceedeth frō the things that be lesse perfect to those that are perfecter vntill he come to the perfectest as from the trees corne herbes c. which haue but one life that is whereby they nourish and grow vnto the beasts which haue both an encreasing and feeling or sensitiue life as fishes fowles beasts c. and from them to man which hath besides both them a reasonable soule Q. What learne you from thence A. That wee should therein follow the example of the Lord to go from good to better vntill we come to be perfect Q. What else is generall A. That they haue power and vertue giuen them to bring forth the like vnto themselues for the continuance of their kind which is generally giuen to all those that are expressed in the creation here And this blessing of multiplication is principall in the things that haue the life of sense beside the life of encrease And therfore the Lord is brought in speaking to them in the second person which he did not to the Plants Gen. 1. 2◠Q. What learne you from hence A. That the chiefe and speciall cause of the continuance of euery kinde of creatures to the worlds end Heb. 1. 3. is this will and word of God without which they or sundry of them would haue perished ere this by so many meanes as are to consume them Q. VVhat is the first Creation of the compound bodies A. God hauing caused the waters to retire into their vessels the third night in the third day which followed that night clad the earth with grasse corne and trees for the vse of man and beast but chiefly of man Q. Seeing that the growth of these is from the influence of the heauenly bodies how commeth it to passe that hee first maketh the grasse corne and trees before he made the heauenly bodies of the Sunne Moone and Starres A. To correct an errour in vs who vse so to tie the the encrease of these to the influence of the heauenly bodies that we doe after a sort euen worship them therein forgetting the Lord who hereby sheweth that all hangeth vpon him and not on them for as much as he made them whē the heauenly bodies were not Q. VVhat else A. That the fruitfulnesse of the earth standeth not so much in the labour of the Husband-man as in the power which God hath giuen to the earth to bring forth fruit Q. VVhat was made the fourth day A. The Lights all which although they bee great in themselues to the end they might giue light to the darke earth that is farre remoued from them yet are they distinguished into great ones as the Sun and Moone and small as the Stars all which are as it were certaine vessels whereinto the Lord did gather the light which before was scattered in the whole body of the heauens Q. VVhy doth Moses call the Sunne and Moone the greatest lights A. First because they are greatest in their vse giuing vs more light
b Psal 32. 1. 2. happinesse to haue our sinnes couered and not imputed it must needs bee extreame miserie to haue them reckoned and imputed vnto vs. Therefore the transgressors of this Commandement the more free that vsually they are from the iudgements and punishments of men the more heauie plagues and vengeance will surely light vpon them from God except they repent Q. What is summarily required in this Commandement A. The setting apart of a speciall day euery weeke Neh. 13. 15. 23. Esay 58. 13. wherein we are to separate our selues from our worldly businesses and ordinarie callings concerning this life that we may wholly attend to the seruice and worship of God alone Q. What need is there of one whole day in a weeke to serue God in seeing we may serue him euery day A. To the end that wee should not plunge our selues so deepely into the affaires of the world as that we should not recouer our selues the wisdome of God hath thought it good that one day in seuen there should bee an intermission from them that wee might wholly separate our selues to the seruice of God and with the more freedome of spirit performe the same Secondly for that a whole day is needfull for the performance of all the parts of Gods worship as hearing of publike Prayer and the Word preached Catechizing administration of the Sacraments exercise of holy Discipline consideration of the glory of God in the creatures Thirdly If Adam in his perfection had need of this helpe much more haue we who are so grieuously corrupted Q. Is there any one speciall day of the weeke set apart by God himselfe A. Yea. Q. What day is that A. The first day in the week called the Lords day 1. Cor. 16. 2. Reuel 1. 10. Act. 20. 7. Q. VVas this day set apart thereunto from the beginning A. No for from the first Creation till the Resurrection of Christ the last day of the weeke commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly obserued Q. And why so A. Because vpon that day God ceased from the Gen. 2. 2. worke of Creation Q. How came this day to be changed A. By Diuine Authority Q. How doth that appeare A. First by the a Ioh. 20. 19. 26. Act. 2. 1. 20. 7. practice of our Sauiour Christ and his Apostles which should be a sufficient rule vnto vs b 1. Cor. 16. 1. especially the Apostles hauing added a commandement thereunto Secondly there is no reason why it should bee called the Lords day but in regard c Reuel 1. 10. of the speciall dedication thereof to the Lords seruice For otherwise all the daies of the weeke are the Lords daies and hee is to bee serued and worshipped in them Q. What was the cause why the day was changed A. Because it might serue for a thankfull memoriall of Christs Resurrection for as God rested from his labour on the last day of the weeke so Christ ceased Mat. 28. 1. Gen. 2 1. 2. from his labour and Afflictions on this day as the one therefore was specially sanctified in regard of the Creation of the world so was the other in respect of the restauration and Redemption thereof which is a greater worke then the Creation it selfe Q. Cannot this day then be altered A. No not by the power of any creature in heauen or earth Q. But doth not this Commandement directly require the seuenth day from the Creation A. No but the seuenth day in generall Q. But doth not the reason annexed where the Lord is said in sixe daies to make heauen and earth and to rest the seuenth and therefore to hallow it confirme so much A. No not necessarily for it doth not thence follow that we should rest the same day the Lord rested but that wee should rest from our workes the seuenth day as he rested from his which seuenth as vnder the Law hee appointed to bee Saturday so nothing hindreth but that by his speciall appointment vnder the Gospell it may bee Sunday and yet the substance of the Commandement nothing altered Q. Why doth not the New Testament specially mention this change A. Because there was no question moued about the same in the Apostles times Q. Is not this Commandement Ceremoniall A. No First if it were so then the Morall Law should consist but of nine words or Commandements which is a Deut. 4. 13. contrarie to Gods word Secondly this Commandement amongst the rest b Exod. 31. 18. was written by the finger of God whereas no part of the Ceremoniall Law was Thirdly it as well as the other was written c Deut. 5. 22. in Tables of stone to signifie the continuance of this Commandement as well as the rest Fourthly d Gen. 2. 3. it was before any shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law haue respect vnto Q. But it sometime shadowed our a Coloss 2. 16. 17 Exod. 31. 13. Eternall Rest and is therefore Ceremoniall A. That followeth not for the ceremoniall representation of our Eternall Rest came after the Commandement of the Rest and therfore is accessorie and accidentall for which cause b Dan. 9. 27. Matth. 11. 13. Act. 15. 6. Coloss 2. 13. 14. Heb. 10. 14. Gal. 5. 2. the time of correction and of abolishment of ceremonies being come that vse may well fall away and yet the Commandement remaine it being not of the substance of the Commandement Q. Haue you yet any further reason to confirme the perpetuitie of the Rest of the seuenth day A. Our Sauiour Christ willing his followers which Matth. 24. 20. should liue about 40. yeeres after his ascension to pray that their flight might not be vpon the Sabbath to the end that they might not be hindred in the seruice of God doth thereby sufficiently declare that he held not this Commandement in the account of a ceremonie Q. When doth this our Sabbath begin A. At the dawning of the day for Christ rose in the dawning thereof whereby is put a difference betweene the Iewish and the true Christian Sabbath for as the Iewish Sabbath began in that part of the day in which the Creation of the world was ended and consequently in the euening so the celebration of the memorie of Christs Resurrection and therin of his Rest from his special labors being the ground of the change of that day into this it also by the same proportion of reason is to begin when the Resurrection began which was in the morning Q. Can you shew this by example A. Yea Paul being at Troas after hee had preached Act. 20. 7-10 a whole day vntill midnight celebrated the Supper of the Lord the same night which was a Sabbath daies exercise and therefore that night following the day was a part of the Sabbath for in the morning he departed hauing stayed there seuen daies
of our Sauiour Christ what is to be said concerning the vnion of these two natures A. The manhood of our Sauiour Christ is inseparablie vnited to the person of the God-head and therin it subsisteth making but one person which neare vnion with the nature of man is so much the more wonderfull in that the very Angels which are much greater in glory then men are a Esa 6. 2. not able to abide the presence of God And indeed it is such b 1. Tim. 3. 16. a mysterie as neither Angels or men are able to comprehend Q. Then Christ though he consist of two natures is but one person A. It is truth he is true God and true man in one and the same person of the Deitie Luk. 1. 35. Ioh. 1. 14. Mat. 3. 17. Ephes 4. 10. Galath 4. 4. Q. Did not the inseparable vnion of the Humane nature to the person of the Deitie change the person thereof A. No verily but hee is the very same person that he was from all eternitie Q. Is it not said in the text that the WORD .i. the second person in Trinity was made flesh may it not seeme then that the God-head was turned into the Humane nature A. Nothing lesse no more then it can be said hee was turned into sinne or into a curse because it is said 2. Cor. 5. 11. Galath 3. he was made sinne or made a curse Q. Can you proue directly by the Scriptures that Christ after the vnion of the man-hood with the God-head is true God A. Yea verily for first the Scripture as hee is Christ the Messias absolutely calleth him God and giueth vnto him the name of Iehouah 1. Tim. 3. 16. Ioh. 20. 28. Act. 20. 28. Rom. 9. 5. 1. Ioh. 5. 20. Esa 9. 6. Ierem. 23. 2. Secondly the proper workes of God are attributed vnto him as the creation and gouernment of the world Ioh. 1. 3. 5. 17. Coloss 1. 16. Hebr. 1. 2. 3. The searching of harts Mat. 9. 4. Mark 2. 8. c. Thirdly the Essentiall Attributes of the Diuine nature are giuen to him he is said to be eternall Ioh. 1. 1. 17. 5. Micah 5. 2. Almighty in all places the King of Kings c. Ioh. 3. 31. Math. 18. 20. Apocal. 19. 16. Fourthly the Scriptures assigne Diuine honour vnto him Psalm 72. 11. Rom. 15. 12. Esa 11. 10. Ioh. 14. 1. Act. 7. 59. Q. But is not the God-head and man-hood at least mingled and confounded A. No by no meanes For then he should bee neither God nor man for things mingled doe not retaine the name of their simples as honey and oyle mixed together can neither be called honey nor oyle Further the properties of the two natures are such as cannot be mingled and confounded For neither can the Humane nature remaining a true humane nature partake or communicate of the properties and perfections of the Deitie or the Deitie of the defects of the Humanitie So that as the God-head cannot hunger thirst or be shut vp and circumscribed within the bounds of a place no more can the Humanity be infinite or in more places then one So that though the humane nature be no person of it selfe and hath no subsistance but in the person of the Deitie yet it continueth still distinct in substance properties and actions from the Deitie and both natures so vnited make but one Christ Q. Why was it necessary that Christ should bee both God and man in one person A. It was necessarie he should be man because he could not suffer as hee was God a Heb. 2. 14. 2. 16. 7. 4. 15. and it makes most for the glory of Gods Iustice to exact satisfaction from that nature that had sinned Secondly it was necessarie he should be God also that he might bee able to beare and ouercome all that was to be inflicted vpon him for our sinnes Thirdly it was necessarie also that the humane nature should in manner aforesaid be vnited to the person of the Deitie that the obedience which hee performed might bee of infinite merit as being the obedience of God Act. 20. 28. Q. What further fruit haue we by this coniunction A. That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of some thing that his mind and vnderstanding can in some sort reach vnto If it consider God in the second person in the Trinitie as he hath taken our nature and whereby God is after a sort reuealed in the flesh he hath whereupon in some sort to stay his mind Q. How did then the Iewes before his comming which could not doe so A. They might propose to themselues the second Gen. 18. 1. 2. 19. 1. 2. person that should take our nature and the same also that had appeared sundry times in the shape of a man albeit herein our priuiledge is greater then theirs wee beholding him as he is whereas they did behold him as he should be Q. Haue men onely benefit by this vnion of the two natures or doth it reach also to the Angels A. It seemeth to reach no further then to man for God neuer meant to saue those angels that fell seeing they fell maliciously into rebellion against God without tentation contrary to the cleare light of nature reuealed in their Creation And if he had purposed either to saue them or to haue benefited the elect Heb. 2. 12. 16. Angels any otherwise then by confirming them hee would haue taken their nature vpon him Q. But why then is it said that God by Christ doth reconcile all things vnto himselfe whether in earth or heauen Coloss 1. 20. A. By things in heauen is there to be vnderstood not the Angels but the Saints then in heauen For although God did elect the Angels to eternal glory yet Christ did not redeeme them but onely the seed of Heb. 2. 16. Abraham Q. Hitherto of the person and natures of our Sauiour Christ is there any such great necessity that Christians should be grounded in the truth of this doctrine A. Yea else Satan would neuer haue laboured as he hath done to corrupt and depraue the same by raising vp so many damnable heresies about the same Q. Why what heresies hath hee raised vp about this point A. The heresie first of Macedonius and the Valentinians who maintained that Christ brought with him out of heauen a heauenly body Secondly of Apelles that held hee had an aëriall bodie and that hee passed through the Virgin onely as water through a pipe Thirdly of the Manichies who made him to haue onely an imaginarie body Fourthly of Apollinaris who denied that Christ had a reasonable soule and who held that his Diuinitie was in stead of a soule Fifthly of Eunomions who affirmed that Christ was a meere man and the Sonne of God onely by adoption Sixthly of Ebion who held that Christ was
by reproch through such seeing godlesse persons would thereby take occasion to open their mouthes against the truth Q. How in regard of men A. That is of two sorts first in regard of other men for if such remaine in the Church and bee not banished other men would bee in danger to bee infected with those sinnes and not feare to offend whether the Apostle compareth a scandalous person to leauen for as a little leauen will sowre the whole batch so one wicked man will infect the whole Church Likewise the weake would thereby take occasion of falling away from the truth and others yet without would hereby be holden from comming into it Q. Which is the other regard A. It is in regard of the person excommunicated for the bringing of him to repentance as the Apostle saith of the incestuous person that he should bee cut off for the destruction of the flesh 1. For the subduing of his naturall corruption and for sauing the spirit that is The inward man and regenerate 1. Cor. 5. 5. 1. Tim. 1. 20. Q. Thus farre of medicinall Censures Which is the Censure of reuenge and punishment A. It is the most fearfull thunder-clap of Gods iudgement pronounced by the Church against one which after knowledge of the truth is a blasphemer of Gods word a railor a despiser a persecutor of Christ in his Church euen such a one as our Sauiour affirmeth to haue sinned against the holy Ghost Gal. 1. 8. 1. Cor. 14. 22. Gal. 5. 12. Q. What is this curse called A. Saint Paul sets it forth in these words Anathema 1. Cor. 16. 22. Maran atha that is cursed vntill the comming of our Lord or euerlastingly Q. Hitherto of the kinds of the Churches Censure what is their authority A. That is confirmed by our Sauiour Christ in this text when he saith Whatsoeuer ye binde on earth meaning according to his rule shall be bound in heauen and whatsoeuer ye loose on earth shall bee loosed in heauen and it is as much as if a Prince should giue authority to one of small reputation and say vnto him Execute Iustice and I will beare you out Q. VVhat is gathered hereof A. That all sorts and degrees of men are to subiect themselues to the iudgement of God in his Church Q. How is the authority of the Church further confirmed A. By that which our Sauiour Christ saith If two or three shall agree vpon any thing and shall aske it in my name it shall be granted how much more shall he ratifie that which the Church shall doe in this kind according to his owne will Q. VVhy is it said And shall aske it in my name A. To declare that by prayer to God in the name of our Sauiour Christ al the censures of the Church but especially Excommunication should bee vndertaken CHAP. 40. Of Prayer or Innocation In prayer is to bee considered The 1. Motiues 2. The parts Petition vnto which are annexed Confession Thankesgiuing The sorts 1. Priuate Publike 2. Ordinarie Extraordinarie wherunto are sometimes adioyned Fasting Chap. 41. Feasting Ch. 42. The rule of prayer Chapter 43. ROM chap. 10. vers 14. How then shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher Q. HItherto of the things which God giueth to vs what are those which we giue to God A. Prayers and Vowes Q. What is Prayer or Inuocation A. It is a calling vpon God alone in the name of Mat. 6. 9. Rom. 10. 14. Psal 50. 15. Act 9. 14. Coloss 3. 17. Christ by the titles where with in the Scripture he is set forth vnto vs as well thereby to doe seruice and homage vnto the Lord as to obtaine all necessary graces Q. What are we generally to consider in Prayer A. First to whom wee are to pray secondly for whom thirdly by what strength and power fourthly by what motiues Q. Vnto whom are we to pray A. Vnto God alone Esa 42. 8. 49. 11. Rom. 10. 14. Q. Why are we to pray to God alone A. First because he onely a Act. 1. 24. Psal 7. 10. 33. 3. 44. 21. knowes our hearts and desires and what we want and what is good for vs. Secondly Prayer is a principall b Deut. 6. 11. Mat. 4. 10. Psal 50. 15. Mat. 6. 9. part of Gods worship and therefore not to be giuen vnto any but God Thirdly he is not onely Almighty and able to giue vs what we aske but most mercifull and gracious and therefore most readie to grant our requests Esa 63. 16. Fourthly because we ought to c Rom. 10. 14. pray only to those in whom we are to beleeue and we are to beleeue only in God Fifthly wee haue neither precept nor example of any Saint that called vpon and prayed to any but vnto God Sixthly the Lords Prayer which is a perfect direction for all prayers directs vs only vnto God Mat. 6. 9. Q. What followeth here-vpon A. That the communicating of this honour with Saints and Angels is detestable and abominable Q. For whom are we to pray A. For our selues and others euen all a 1. Tim. 2. 1. 2. sorts and degrees of men Magistrates b Ephes 6. 19. Coloss 4. 3. Ministers yea c Mat. 5. 44. our very enemies Q. Are no sort of men excepted A. None but those which haue committed the 1. Ioh. 5. 16. vnpardonable sinne against the holy Ghost Q. By what power and strength doe we pray A. Not by the power and strength of our owne naturall gifts if our prayers bee good and acceptable Psal 109. 7. 51. 15. Phil. 4. 6. Iud. 20. vnto God but by the power and motion of the spirit of God sanctifying our hearts and drawing from them this holy seruice Q. What motiues haue wee to stirre vs to this dutie of Prayer A. First God hath a Mat. 7. 7. 1. Thes 5. 7. commanded this seruice and that it should be performed b Mat. 7. 7. Luk. 11. 13. Psal 34. 16. 140. 18. continually that is daily at set times without intermission Secondly he hath appointed prayer as a meanes vnto which he hath tied the procuring and obtaining of those graces which he intendeth to bestow vpon vs so that it is as a key to open therewith the store-houses of all Gods treasures and as it were the onely hooke whereby wee reach all the blessings of God which otherwise would be out of our reach So that as the couetousnesse of Popish Priests gaue occasion of a reprochfull prouerbe No pennie no prayer the truth of God on the contrary side doth teach vs No prayer no pennie Thirdly without prayer the vse and enioying of all things we haue is vnlawfull For as when we take any 1. Tim. 4. 5. thing that is our neighbors without asking him leaue we are theeues and vsurpers so
in the word Father A. That in prayer wee come to the Father the first person in Trinitie by his Sonne through assistance of the holy Ghost although it be also lawfull to pray vnto Act. 7. 59. 2. Cor. 13. 13. Christ or to his blessed spirit particularly and by name so that in our vnderstanding wee doe conioyne all the three persons as those that cannot be separated in any action concerning vs either belonging to the life to come or pertaining to this life Q. VVhat further A. That we are to come with confidence of obtaining our sutes and desires as young children vse to Deut. 33. 3. Heb. 11. 6. Psal 103. 13. come vnto their fathers bosome so we by prayer if it be with faith doe as it were creepe into the Lords bosome he being our mercifull father whose bowels are larger in pitiful affectiō to wards vs thē any parēts yea thē the mother towards her tenderest child for if Esay 49. 15. Mat. 7. 11. parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting Q. What further is to be considered in these words A. That we are to pray to God onely in the name of Christ in whom alone hee is our father and therefore to come in any other name is vnlawfull which truth as it was a Exod. 19. 24. 24. 2. Leuit. 16. 17. figured vnder the Law so is it more cleerely taught by the b 1. Tim. 2. 5. Apostle and therefore it is abominable to come vnto God in prayer by or in the name of Saints or Angels as in Poperie they doe Q. What is to be considered by these words Our Father A. First that in prayer wee are to apply vnto our Ioh. 20. 28. Iam. 1. 6. Mat. 27. 46. selues by faith the loue and fauour of God in Christ hauing this confidence that he is our father and therfore that we are deare in his eyes Secondly that albeit our Sauiour alone is the naturall sonne of God yet that wee are his sonnes also by grace and adoption Thirdly that in our prayers we are not onely to be Psal 51. 1. 18. 1. Tim. 2. 8. Mat. 5. 23. Esay 1. 15. mindfull of our selues but of our brethren and to pray for them as for our selues and together with our selues comming also with such loue and affection as one brother beareth towards another and therefore we are to reconcile our selues if there be any breaches betweene vs. Q. May not then one in prayer say my Father A. Yes and that with warrant of our Sauiours Mat. 26. 39. owne example Q. What are we to learne by these words which art in heauen A. First that in prayer we are to come with reuerence Eccles 4. 16. 5. 1. Nehem. 1. 5. of his Maiesty hee being in the highest heauen and we but wormes creeping vpon the earth therefore we are to vse reuerent behauiour in this seruice and not to haue our minds carried away with wandring thoughts Secondly that wee are to haue our hearts and affections in the time of our prayer lifted vp from the earth to heauen and heauenly things and that heauenly gifts are specially to bee desired and earthly so farre as they may be a meanes of heauenly Thirdly that God as he is willing to help vs so being Psal 115. 3. 2. Chron. 20. 6. Psal 103. 19. in heauen is able to doe it Q. Why is he said to be in heauen who is in all places and whom all the world is not able to containe A. For two causes one is for that there hee doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately The other because hee communicateth himselfe and his goodnesse more plentifully with them then with vs and so in the like respects God is said to be present a Psal 11. 4. in the Temple b 2. Cor. 6. 16. and in the elect Q. What are we to learne out of these words ioyntly A. A speciall argument that God onely is to bee prayed vnto for although there bee other fathers besides Rom. 10 4. Psal 73. 25. God and other in heauen besides him yet there is none which is our father in heauen but God alone and therefore he alone is to be prayed vnto this being a perfect patterne of all prayers and therefore all our prayers as in other points so in this must be framed according to it Q. VVhat are the parts of this prayer A. Petition and thanks-giuing Q. VVhat is taught hereby A. a Phil. 4. 6. Col. 4. 2. Ephes 5. 20. That whensoeuer we come vnto God in petition we are also to giue him thanks as a duty not to be seuered from prayer a b Gen. 32. 9-11 meane to make way for further graces and benefits to be obtained and c Luk. 17. 17. 18 therfore that it is our great fault that when we are distressed we are ready to go to God in petition but are slacke to returne thanks-giuing for the benefits receiued Q. How many sorts of petitions are there A. Two one sort is of those things that belong to Gods glory the other sort doth concerne our owne and our neighbours good Q. VVhat is generall to bee considered in those petitions that concerne Gods glory A. That wee are to seeke the seruice and glory of God before our owne affaires as also the Commandements Mat. 2◠37. 38. Rom. 9. 3. teach vs which being diuided into two tables the first concerneth the worship of God the second our selues Q. VVhat learne you from this A. Our great and vsuall hypocrisie for were it not for our selues and for our owne wants we would not come at all in prayer vnto God Whereas this word Thy in all these petitions doth shut forth the consideration of our selues to the end that we might haue our minds altogether fastened vpon the seruice and glory of God Q. How are the petitions that concerne Gods glory diuided A. Into two the first concerneth Gods glory it selfe the other two the meanes whereby God is glorified CHAP. 44. Of the first Petition The glory of God it selfe in the first petition of which 1. The meaning of the words 2. The speciall graces we pray for MATTH 6. 9. Hallowed be thy name Q. WHat is the first petition concerning Gods glory it selfe A. Hallowed be thy name Q. VVhy is this Petition set in the first place A. Because that which is required therein is that Prou. 16. 4. 1. Cor. 10. 31. Ioh. 12. 27. which ought to be dearest vnto vs that vnto which all things else ought to be referred Q. VVhat is to be vnderstood by the word NAME A. Whatsoeuer he getteth vnto himselfe glory by as first a 1. King 5. 5. Act. 1. 15. his Godhead or Essence subsisting in three persons the Father Sonne and holy Ghost
outward meanes we pray for A. Those whereby the spirit is conueyed viz. the word and the dependances thereof the Sacraments and discipline of the Church Q. What pray we for concerning the word A. That it being a Psal 110. 1. Esay 11. 4. Mark 1. 14. the scepter of Christs kingdome b Mat. 13. 19. and called the word of the kingdom and the kingdome of heauen c Mat. 9. 38. 2. Thess 3 1. 2. may be plentifully and freely preached euery where And that that onely hauing place all traditions and inuentions of men may be reiected Q. What pray we for concerning the Sacraments A. That as they are the seales of Gods promises and of the couenant of grace so they may bee both ministred and receiued in that purenesse and sincerity which is according to his word and that all false Sacraments and sacrifices may bee put vnder foot and abandoned out of the Church Q. What pray wee for concerning the discipline of the Church A. First that not onely priuate persons but the whole Church may bee ruled by the line of Gods word that so well doers may bee aduanced and euill doers censured and corrected according to the degree of their fault and therefore that all impunitie or tyrannous tortures of consciences may be taken away Secondly that God would furnish his Church Rom. 12. 68. Ephes 4. 8. 11. 12. with all such officers as he appointeth that being endued with speciall gifts may be both able and willing to execute their charge diligently and faithfully Thirdly that where these things are onely begun they may bee perfected and that euery Church may be polished and garnished that Sion may appeare in her perfect beautie and a Rom. 10. 1. 11. 12. 15. so the Iewes may bee called and so many of the Gentiles as belong vnto Christ and b Mat. 5. 44. Deut. 33. 11. the contrary enemies may bee either conuerted or confounded Q. With what affection ought wee to pray for the kingdome of grace A. With a sorrowfull heart out of the sense and feeling of our spirituall bondage vnder Satan and sin b euen as poore captiues are alwaies labouring to bee freed of their bolts and to be at liberty Q. What pray you for concerning the kingdome of glory A. That we may haue our title and interest therin and that Christ would hasten his comming for the elect sake who with singular loue and affection long for Reuel 21. 20. 2. Tim. 1. 8. it saying Come Lord Iesus come quickly Which day vnto the wicked is a day of darknesse wrath and vengeance Amos. 5. 18. Reuel 6. 16. 2. Thessal 1. 8. and therefore there is no cause why they should desire it but to the godly a day of comfort Luk. 21. 33. Luk. 2. 29. CHAP. 46. Of the third Petition The second meanes of hallowing Gods name is the third Petition wherein we pray First To know Gods will To doe the same Secondly to doe it willingly and readily MAT. 6. 10. Thy will be done in earth as it is in heauen Q. THus much of the second Petition which concernes the first meanes whereby the name of God is hallowed the third Petition concerning a second meanes followeth What is that Q. Thy will be done in earth as it is in heauen Q. What is here meant by the will of God A. The will of God is diuersly vnderstood first it is taken for his a Psal 33. 11. Ephes 1. 11. Matth. 10. 26. most wise counsell and absolute determination of all things This will is alwaies b Esay 46. 10. done and all creatures euen the diuels themselues doe fulfill and accomplish the same and c Rom. 9. 19. it cannot bee resisted and from this will a man may d Act. 16. 7. Luk. 19. 41. sometime dissent and yet not sinne e Act. 4. 28. 29. and fulfill the same and yet sinne and therefore we need not pray for the fulfilling thereof any further then that whatsoeuer it is wee may with patience submit our selues thereunto and in all euents acknowledge his good pleasure and will and the holinesse Coloss 1. 12. thereof and that nothing may displease vs that shall please him Secondly the will of God is taken for that which he propoundeth to vs and requireth of vs to imbrace and entertaine in our wils and affections that is that law and rule by which our willes are to bee framed if we looke that he should blesse vs. And this will is Iohn 4. 34. 7. 17. 1. Thess 4. 3. Rom. 12. 2. reuealed vnto vs in the Law Gospell and is cōtained in al the precepts b Deut. 29 19. threatnings exhortations c Iohn 6. 29. Act. 22. 19. promises therof This will may be and daily is resisted and opposed And this is that will which either onely or principally is meant in this precept Q. What doe we then more specially pray for in this Petition A. First a Ephes 5. 17. Col. 1. 9. 10. Rom. 12. 2. Psal 67. 2. that we may know and vnderstand his wil without the which we cannot doe it Secondly b Ephes 4. 1. 2. Thess 1. 11. that as good subiects we may be obedient vnto the reuealed will of God c Mat. 6. 33. which is also called the righteousnesse of Gods kingdome so that there is a mutuall relation betweene this petition and the former for there we pray that God may rule and gouerne here that his rule and gouernment may bee obeyed Thirdly that our owne willes may bee suppressed Psal 51. 10. Gen. 6. 5. 8. 21. Ephes 2. 1. Mat. 26. 24. Iohn 1. 13. subdued and renounced which are by nature opposite to the reuealed will of God and are as apt and prone to all sinne as is a match to take fire which is implied in the word Thy. Fourthly that wee may not onely intend and endeauour but a Phil. 2. 13. Act. 20. 24. accomplish his will although with griefe and smart and against our owne willes and seeing wee cannot doe it by our owne naturall strength that God would assist and helpe vs to doe it by power of his grace Fifthly that we a Psal 40. 8. 110. 3. 119. 60. Cant. 1. 3. should performe our obedience to his will most willingly readily patiently cheerfully and perfectly not by the halues doing one duty and leauing another vndone but so to doe it b Psal 103. 20. Mat. 18. 10. Esay 6. 2. as the Angels and Saints in heauen do it throughly so that here we pray against all vnwilling forced and idle obedience and c Ezech. 1. 7. all murmuring and d Phil. 2. 14. repining against the will of God Sixthly a Psal 40. 8. 110. 3. 119. 60. Cant. 1. 3. that wee should performe our obedience and seruice vnto God most willingly readily cheerfully patiently and wholly not doing one duty and leaue another vndone b Psal 103. 20.
vs with his righteousnesse by fulfilling of the Law for vs. For as in the former petition by bread was vnderstood all necessities belonging to this bodily Dan. 9. 24. Zach. 3. 4. 5. 1. Cor. 1. 30. Reuel 19. 8. life so in this vnder the first part of iustification is comprehended the other part also by the like figure of speech Q. What need was there of this A. Because we cannot 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 Gen 41. 14. 42. apparell and ornaments so for vs it is not enough to haue our filthinesse done away vnlesse we be clothed with conuenient righteousnesse Q. What else doe we pray for here A. We pray for the spirit of prayer whereby with Zach. 12. 10. Mark 9. 24. griefe and sorrow for our sinnes wee may craue pardon for our sinnes and encrease of faith Q. So much of the petition how is the reason drawne A. From the lesse to the more thus if we wretched sinners vpon earth can forgiue others how much more will the gracious God of heauen forgiue vs if Matth. 7. 11. we hauing but a drop of mercy can forgiue others much more will God who is a sea full of grace especially when wee by forgiuing sometimes suffer losse whereas God by forgiuing vs looseth nothing Q. To what vse serueth this reason A. It serueth not onely to moue the Lord to forgiue Mat. 5. 7. 6. 14. Mark 11. 25. 1. Iohn 2. 10. our sinnes but to be a note also to certifie vs whether or no our sinnes are forgiuen vnto vs. Q. Doth not God onely forgiue sinne how then can wee forgiue sinne A. We forgiue not sinne so farre forth as it is committed against God but only as it bringeth griefe and hurt vnto vs. Q. Doth this reason tie God to forgiue vs A. No otherwise then by his gracious and free promise Mat. 18. 24. 28. for it is a necessarie consequent and fruit of the other and not a cause considering the inequality betweene our debt vnto God and mens debts vnto vs. Q. VVherein standeth the inequality A. 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 Q. How ariseth this great inequality in the waight A. From the great inequality betweene God and man for if to strike a King bee much more hainous then to wound or kill a poore subiect what is it then to offend God who is infinitely greater then all the Kings of the earth Q. What is to be gathered of this A. That as this is a testimonie to our hearts that if Mat. 6. 15. Esay 1. 15. Mat. 5. 23. 24. 1. Tim. 2. 8. we can heartily forgiue others God will forgiue vs so on the other side if wee can shew no fauour to others we may looke for none at the hands of God and therefore to pray without forgiuing such as haue offended vs were not onely a meere babling but also a procuring of Gods wrath more heauily against vs. Q. What learne you from hence A. The hypocrisie of many which assuring themselues in great confidence of the forgiuenesse of their sinnes yet cannot finde in their hearts to forgiue others Q. Are we hereby bound to forgiue all our debts A. No verily we may both demand our debts Exod. 22. 9. and if there be no other remedie goe to law if it be in a simple desire of Iustice yet so that if our debtors bee not able to pay wee are bound in dutie to forgiue Esay 58. 3. Deut. 22. 27. 24. 12. 13. Job 24. 3. 9. them or at least to haue a conscionable regard of their inability Q. What further learne we by this reason A. That as our forgiuenesse is nothing vnlesse the danger of imprisonment be taken away which vnability of paying the debt doth draw with it so it auaileth Psal 32. 5. Gal. 3. 13. Ephes 2. 16. vs nothing to haue our sins forgiuen vs of God vnlesse the punishment also be forgiuen Q. What followeth of this A. The erroneous conceits of the Papists that 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 who will seeme to forgiue and yet keepe a secret grudge in their hearts watching all occasions and aduantages for reuenge such as say they will forgiue but not forget CHAP. 49. Of the last Petition In the second petition belonging to the life to come we pray Not to be led into tentatiō To be deliuered from euil Inward Outward MATTH 6. 13. Leade vs not into tentation but deliuer vs from euill Q. SO much of the first petition concerning our spirituall life for iustification the second followeth for sanctification which is the sixth and last in number what is it A. Leade vs not into tentation but deliuer vs from euill c. Q. What is meant here by the word tentation A. First all things whatsoeuer whereby a man is Deut. 8. 21. Luk. 8. 13. Prou. 27. 21. 2. Chron. 32. 31. Deut. 13. 3. 1. Cor. 11. 19. Matth. 4. 1. 1. Cor. 7. 5. Gal. 6. 1. 1. Thess 3. 5. Iam. 1. 13. 14. tried and occasion giuen to him to know and bewray what is in his heart as prosperity affliction c. Secondly all prouocations and persuasions whereby a man is stirred vp and moued to sinne Q. Doe we then here pray against all afflictions and such like tentations of the first kind A. No because God seeth them good and profitable for vs in which regard they are pronounced blessed which fall into diuers tentations and therfore ought we not to pray simply and without exception not to be tempted by them but to bee deliuered from them so far forth as through the corruptiō of our natures Psal 119. 71. Jam. 1. 2. 12. they shall be occasions of sinne vnto vs. Q. What then doe we pray for in this petition A. That wee bee not giuen ouer to the power of any tentation so as it should ouercome vs draw vs 1. Tim. 6. 9. Luk. 22. 32. Iohn 17. 15. 1. Cor. 10. 13. Ephes 6. 13. Psal 119. 79. 141. 5. to sinne against God but that we may haue a good issue and scape from the danger of it and that we may haue all such means granted to vs as may further vs in holinesse as good company good counsell and the like Q. Why are afflictions called tentations A. Because by them God trieth our obedience Deut. 8. 2. thereby to make knowne our faith and also our patience both towards our selues and others and whether we will follow him or not and therefore we may be assured that so often as
in prophecying whereas no Prophet continued alwaies in foretelling Thirdly For that this prophecie consisteth in teaching and exhorting Q. Why is it added that he must doe it to the edification of the Church A. To teach that a Minister in his sermons should 1. Cor. 1. 4. 5. not vse profound speculations of Philosophie strange languages and such like ostentation of learning but that he should so labour to speake that as well hee that cleaueth wood as he that sitteth on the throne euen the simplest should vnderstand and learne what is the good will of God Q. Is it sufficient that the Minister of the word bee able to teach A. No there is further required of them that they 1. Tim. 3. 6. be no new and greene plants in the Church of God but such as by a long abode in the Church may bee as timber well seasoned and therefore fit to beare the stresse and waight of the ministerie in the Church of God Q. What further A. That as in other respects so in regard of the waight of their charge they are to be seuered as much as may bee from all other offices and charges in the Common-wealth And certainly if a man were neuer so well graced of God yet the ministery of the word d 2. Cor. 2. 16. alone if faithfully discharged would be imployment enough for him which requireth the whole strength of a man and if the e Act. 6. 2. 4. Apostles would not attend vpon the Deaconship being so neare to the ministery much lesse is it fitting for any other to intangle themselues with other offices Q. What other things are generall to them A. That as they are Gods mouth in preaching the word to the people so they are the peoples mouth to God in prayer Q. What is the Teachers dutie A. To interpret the Schriptures teaching the people Ephes 4. 14. Tit. 1. 9. 11. Neh. 4. 17. committed vnto him for the establishing of their mindes in the truth of the doctrine of God confuting the contrary errours like to them that reedified the walles of Ierusalem who wrought with one hand and held their swords in the other Q. What is the Pastors dutie A. Out of sound doctrine to exhort and feed his Tit. 1. 9. 2. Tim. 4. 2. people by applying the doctrine to the present vse and necessity of his flocke and so to bring them to the obedience of God Q. How is doctrine applied to the present vse and necessity of the flocke A. a Luk. 12. 42. 1. Cor. 12. 8. 14. 3. By applying it according to their seuerall estates and occasions present and this is that wisedome which ought to bee in the Pastor to comfort the afflicted strengthen the weake beat downe the proud lift vp the humbled heale the broken and b 1. Tim. 5. 1. to know that Magistrates must bee otherwise exhorted then the subiects masters otherwise then seruants and so of the rest Q. What are the other assistants A. Such as a 1. Tim. 5. 17. Act. 14. 23. 1 Cor. 12. 38. Rom. 12. 8. helpe the Ministers either in the ouersight of the behauiours of the seuerall members of the Church and in the administration of discipline or such b Rom. 12. 8. as attend vpon the poore collecting for them and distributing vnto them according to their seuerall conditions and necessities with simplicity of minde without partiall affection CHAP. 53. Of the day of Iudgement in generall 2. PET. chap. 3. vers 3. to the 12. 3. Knowing this first that there shall come in the last daies scoffers walking after their owne lusts 4. And saying Where is the promise of his comming For since the Fathers fell asleepe all things continue as they were from the beginning of the creation 5. For this they willingly are ignorant of that by the word of God the heauens were of old and the earth standing out of the water and in the water 6. Whereby the world that then was being ouerflowed with water perished 7. But the heauens and the earth which are now by the same word are kept in store reserued vnto fire against the day of iudgment and perdition of vngodly men 8. But beloued be not ignorant of this one thing that one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 9. The Lord is not slacke concerning his promise as some men count slacknesse but is long-suffering to vs-ward not willing that any should perish but that all should come to repentance 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a great noyse and the elements shall melt with feruent heate the earth also and the workes that are therein shall be burnt vp 11. Seeing then that all these things shall be dissolued What manner of persons ought yee to bee in all holy conuersation and godlinesse 12. Looking for and hasting vnto the comming of the day of God wherein the heauens being on fire shall bee dissolued and the elements shall melt with feruent heate Q. HAuing spoken at large of the gouernment of Christ in this world what followeth A. His gouernment in the day of Iudgement Q. What is the day of Iudgement A. It is the day appointed of God for the generall Act. 17. 31. Iudgement of all men concerning their euerlasting estate Q. Is there not iust cause giuen to doubt thereof seeing God hath delayed it so long A. No for to take away all doubt thereof out of Reuel 10. 6. our minds our Sauiour Christ hath not onely often told of it but hath also sworne it shall be Q. But if there bee an end of the world then it and the Gen. 8. 21. 2. Pet. 3. 4. things therein should by little and little weare away and consume but they doe not seeme so to decay for that they remaine as they were from the beginning of the Creation therefore it may seeme the world shall haue no end A. So indeed it seemed to some in the Apostles times and seemeth still to vaine and wicked men but we shall bee free from any such wicked and erroneous conceit if we take heed to the words of the Prophets and the commandement of the Apostles of the Lord our Sauiour as the Apostle Peter teacheth here Q. How doth he confute this godlesse conceit out of the Scripture A. First by affirming that the heauens and earth being created by the word and will of God in a small time may also in a small time be changed Secondly by denying that the world hath continued alwaies the same it was at the beginning of the creatiō in as much as the earth by water in the flood was couered in a short time and by the same reason may in a short time be consumed by fire Q. But it seemeth that this promise of his comming faileth for that he hath said he would come shortly when
before the comming of Christ What are the nearer tokens of the latter day A. They are either such as shall come within an age of the second comming of Christ or such as shall be nearer to it as it were ioyned with it Q. VVhat is the first A. That there shall arise false Christs and false Prophets and shall shew great signes and wonders Q. VVhat haue we here to consider A. Two things especially first the errour secondly the remedie against it Q. VVhat is the errour A. That it shall be said heere is Christ or there for there shall be false Christs which shall pretend the very person of Christ otherwise then Antichrist who tearmeth himselfe the vicar of Christ These also shall haue their ministers namely false Prophets which shall get credit vnto the false Christ Q. VVhat learne you by this A. That the Church of God shall be put vnder triall first of their knowledge and vnderstanding whether they can discerne betweene errour and truth secondly of their loue and fidelity whether after they know the truth they will sticke by it or no. Q. VVhat doe you note of this kind of errour A. The danger of it in that it maketh shew of the corporall presence of Christ whereunto we are naturally greatly giuen as appeareth not onely by the Papists but by the holy Apostles themselues which were too much addicted to the corporal presence of Christ secondly also by reason of the great meanes they shall haue to preuaile through the wonderfull miracles they shall doe especially considering that the true Ministers of God shall not haue for any warrant we haue out of the word any such power as hath already been shewed Q. VVhat further doe you learne of this A. The extreame impudencie of the diuell in those daies which hath neuer been heard of before that shal so possesse the spirit of a sinfull mortall man that hee shall take vpon him to be the sonne of the most High for notwithstanding there were many that tooke vpon them to bee the Messias before and after the first comming of our Sauiour Christ yet they imagining the Messias to be a bare man were neuer so impudently arrogant as to challenge to themselues to be the very naturall sonne of God Q. What note you of this that if it were possible the very elect should be deceiued A. First the certainty of their happie estate from whence they cannot fall Secondly that the same hath a foundation not in any thing that is in men but in the purpose and counsell of God which cannot be deceiued Q. So much of the errour VVhat is the remedy against it A. First an admonition then a confutation Q. What is the admonition A. First not to goe out that is so certainly to be resolued of the vntruth of the thing notwithstanding the greatnesse of the miracles as not once to enquire after it for those that haue itching eares and wanton rolling eyes to heare and see things are oftentimes by Gods iust iudgement deceiued although they haue a purpose to the contrary Secondly although by reason of some particular calling they bee constrained to be present at the place where such are or otherwise bee brought forcibly vnto them yet not to beleeue them when they see or heare those things Q. What is the confutation A. That it cannot bee Christ that they should goe out into the wildernesse to see first because hee shall come with great brightnesse as the lightning commeth from the East and shineth vnto the west neither shall one need to goe vnto the wildernesse to see him because his light shal be seene in all places of the world alike Secondly he will not come on the earth but will shew himselfe in the aire only Thirdly he shall come suddenly as in a moment wheras before he had space to goe from place to place Fourthly neither shall it auaile then to goe out after and seeke him because as speedily as the Eagles are gathered to the dead carkasse so the children of God being compared vnto Eagles shall suddenly bee gathered to our Sauiour Christ who is compared to a dead body in respect of his death Q. So much of the tokens which come within an age of the latter day What are the nearest tokens or rather such as are ioyned with the second comming of Christ A. The nearest are that the Sunne shall bee darkened and the Moone shall not giue her light the Starres shall fall from heauen the Sea shall rore terribly the earth shall tremble and in a word all the powers of heauen and earth shall be shaken Q. At what time shall these signes come to passe A. Immediately after the false Christs and Prophets which as hath been spoken shall raise vp a maruellous errour and by meanes thereof great vexation and therefore it is said after the tribulation of those daies shall the immediate signes of the comming of Christ be accomplished Q. VVhat is the cause of these signes appearing and of the comming of Christ immediately vpon them A. The faithfull prayers of the Saints of God which cry vnto him to make an end of these dangerous wicked dayes Q. Is not the day and houre of the comming of Christ reuealed vnto man A. No verily man may gather by the signes going before that it is not far off but the day and the houre no man knoweth no not the Angels Mat. 24. 36. Q. VVhat gather you of this A. Not that there is any want of loue in God towards vs in conceiling the day of his comming for as much as the Angels who are said to bee full of eyes in Ezech. 1. 18. Mat. 24. 36. Mark 13. 32. regard of their singular wisedome know it not yea and that which is more Christ himselfe who is much wiser then Angels is ignorant of it Q. But how can that bee that hee which gouerneth all things should be ignorant of that day A. As he is God he knoweth it but not as he is the sonne of man especially vnglorified that is to say before his ascension into heauen Q. VVhat is meant by this that one generation shall not passe till all be fulfilled Mat. 24. 34. A. That as it was said before that one generation should not passe vntill the destruction of Ierusalem were accomplished which indeed was effected about fortie yeeres after So it is likely that after all the signes aforesaid before one age shall passe the day of Iudgement aforesaid shall come Q. Wherefore is this vehement asseneration vsed That heauen and earth shall passe away but my words shall not passe away Mat. 24. 35. A. Against those mockers which shal come in the latter times and shall charge the ministery of the Gospell with vntruth because they see no alteration in the course of nature Q. VVhat is the reason of this concealement A. First that the Lord thereby might trie the humility of men whether they would be so impudently bold as to go about to breake
2. 5. Exod 29. 38. worke whereby Christ sitting at the right hand of God his father taketh away the pollution that cleaueth to our good workes which dependeth vpon the merit of his passion Hitherto of the Priesthood of Christ Q. What is the kingdome A. That n Luk. 1. 32. 33. Ezech. 34. 34. whereby his Priesthood is made effectuall vnto vs yea without the which all the actions of his Pristhood are to vs void and fruitlesse Q. What haue we to consider in his kingdome A. First the gouernment of his Church in this o 1. Cor. 15. 25. 26. 27. 28. Mat. 25. 24. 31. 33. 4. 5. world Secondly his last Iudgement in the world to come from which all the meanes of applying and making effectuall vnto vs Christ and all his benefits doe come Q. Wherein consisteth his gouernment in this world A. In p 1. Thess 5. 19. 20. Act. 10. 44. things and in persons Q. What are the things A. Partly inward and partly outward Q. What are the inward A. The q Gal. 3. 2. 3. 1. Tim. 1. 14. spirit of God which is giuen by the outward Q. What doth the spirit of God worke in the godly A. r Ephes 2. 8. Faith whereby they take hold of Christ with all his benefits Q. What is faith A. A Å¿ Act. 16. 21. Gal. 2. 20. 3. 26. John 6. 15. perswasion of the fauour of God towards me in Iesus Christ Q. How doe you know that you haue true faith A. By the fruits thereof t Rom. 5. 1. 2. 3. 8. 1. 2. 3. 4. Ephes 2. 6. Col. 2. 1. 2. 3. Reconciliation and Sanctification which haue been already declared So much of the Inward Q. What are the outward things whereby the spirit is giuen A. They are either those which God giueth vs or which wee hauing receiued from God giue vnto him againe Q. What are the things which God giueth vnto vs A. The word of grace before named and the dependants thereon Q. What is the summe of the word of grace A. u Mark 9. 23. Act. 16. 31. 32. 33. Rom. 3. 28. Beleeue in Christ and thou shalt be saued by which God bestoweth the spirit of adoption Q. What are the dependants of the word A. The Sacraments 1. Cor. 10. 1. 2. 3. 4. and the x Mat. 18. 15. 1. Cor. 5. censures Q. VVhat is a Sacrament A. A mysticall signe and effectuall instrument wherby Christ with all his benefits is offered to all in the Church and receiued also of those that are faithfull Q. How many Sacraments are there A. Two Baptisme 1. Cor. 10. 1. 2. 3. and 12. 13. a Rom. 4. 11. Gen. 17. 11. 12. Mat. 26. 26. 28. 19. and the Lords Supper Q. VVhat is Baptisme A. b Mat. 28. 19. Act. 8. 27. A seale of our entrance into Christianity Q. What is the Lords Supper A. A c Mat. 26. 26. 1. Cor. 11. 23. seale of our growth and continuance in Christianitie So much of the Sacraments Q. What are the Censures A. They are iudgements giuen for ratification of the Word and Sacraments abused Q. Of how many sorts are they A. Two either in word or in deed d Mat. 18. 15. 16. 1. Cor. 5. Q. VVhat are they in word A. They are Christian admonitions or rebukes of e 1. Cor. 16. 22. Iam. 1. 14. 2. Tim. 4. 14. the Church for sinne and they are either f Mat. 18. 15. 16. Leuit. 18. 17. priuate by one first and then by two or three at the most wherof hee that first admonisheth must bee one or g 1. Tim. 5. 20. Mat. 18. 17. publike by the whole Church Q. VVhat are they in deed A. The h Numb 12. 14. Exod. 33. 6. 7. suspension from the Sacraments or i Mat. 18. 17. 1. Tim. 1. 20. excommunication from all the benefits and society of the Church So much of the outward things that God giueth vs. Q. What are the outward that we hauing receiued giue to God againe A. They are vowes and prayers i Psal 50. 13. 14. 66. 13. 14. Q. What is a vow A. A solemne promise to God of some lawfull thing that is in our power for the confirmation of our faith and testifying our thankfulnesse to God Q. What is Prayer A. It is a calling vpon God in the name of Christ for the more ample and ful fruition of the good things we haue need of Q. What is annexed to prayer A. An holy fast or feasting Q. What is an holy fast A. It is an abstinence from all earthly comforts so farre as necessity and comelinesse will permit to the 1 Leuit. 23. 27. 28. 29. Ioel 2. 12. end that our selues being humbled and cast downe we may more feruently call on God either for the obtaining of some singular benefit or to auoid some speciall punishment Q. What is an holy feast A. A n Zach. 8. 19. Hest. 9. 17. 18. 20. 21. 22. 30. 31. solemne thanks-giuing for some notable benefit obtained of God specially when wee haue obtained it by a fast before Q. Are wee limited and bound in certaine how and wherein to pray A. Not alwayes but wee haue a perfect patterne of prayer of all kinds in the o Mat. 6. 9. Luk. 11. 2. Lords prayer Q. What be the parts of the Lords prayer A. Two The preface The prayer it selfe Q. What is the Preface A. Our Father which art in heauen Q. What are we taught in the preface A. To come to God as to a father with boldnesse and yet with reuerence of his Maiesty that filleth the heauens Q. VVhat doth the prayer containe A. A forme of request and thankes-giuing Q. What are the parts of the request A. They are of two sorts whereof the first three being of the first table doe concerne God the other three being of things that concerne the second Table belong to our selues and our neighbour Q. VVhat is the first of those three that concerne God A. Hallowed be thy name Q. What is the summe of this Petition A. That in all things God may bee glorified in his children Q. VVhat is the second A. Thy kingdome come Q. VVhat is the summe of this A. That the kingdome of our Lord Iesus Christ both by the inward working of his spirit and also by the outward meanes may bee enlarged daily vntill it be perfected at the comming of Christ to iudgement Q. VVhat is the third A. Thy will be done in earth as it is in heauen Q. VVhat is the summe of it A. That obedience be giuen to God by vs as it is by the holy Angels So much of these that concerne God Q. How are they diuided that concerne our selues and our neighbour A. Into two sorts 1. Touching things of this life 2. Touching things of the life to come Q. VVhat is the Petition concerning the things of this life A. Giue vs this day our daily bread Q.