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.
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
What further is required A. To feare him aboue all others because hee aboue Matth. 10. 28. 1. Pet. 3. 6. all others is most powerfull and iust .. And this feare is then in vs when it is stronger to moue vs to good then the feare of men to moue vs to euill Secondly when we doe not the good wee doe onely or principally for feare of danger from men but for feare of God Q. What is yet further required in the inward worship A. The reuerénce of the Maiesty of God in regard wherof we should carry such a holy shamefacednes in all our actions that no vnseemly behauiour proceed from vs that may any waies bee offensiue to him of which if men be so carefull in the presence of Princes who are but mortall men how much more carefull ought we to be therof in the presence of the Almighty and most glorious God Which holy Reuerence of God was specially prefigured in the Ceremoniall Deut. 23. 12. 14. Law where it was required that whē men would ease themselues according to the course of nature they should goe without the Host and carrie a paddle with them to couer their feet because saith the Lord I am in the middest of you whereby the filthinesse and impurity of the mind was forbidden more then of the body and the equity hereof reacheth also vnto vs. Q. VVhat is contrary to this reuerence of the Maiesty of God A. Irreuerence or prophanesse when men regard not how basely and vilely and vnseemely they behaue themselues before God And thus much of the Inward Worship of God the Outward Worship of God followeth Of which more generally in the Second Commandement more particularly in the third and fourth CHAP. 16. Of the Second Commandement The outward worship of God in general in the second Cōmandement where consider the Things Forbidden Generall Special Images Making Bowing downe and worshiping Commanded Generall Speciall Substātiall Ordinary Prayer Extraordinarie Fasting Feasting Circumstantiall as conuenient gestures Reason Threatning Promise EXOD. 20. 4. 5. 6. 4. Thou shalt not make vnto thee any grauen Image or any likenesse of any thing that is in heauen aboue or that is in the earth beneath or that is in the water vnder the earth 5. Thou shalt not bow downe thy selfe to them nor serue them For I the Lord thy God am a iealous God visiting the iniquities of the fathers vpon the children vnto the third and fourth generation of them that hate me 6. And shewing mercy vnto thousands of them that loue me and keepe my Commandements Q. VVHat is the second Commandement A. Thou shalt not make thee any grauen Image nor likenesse of things c. Q. VVhat is treated of in this Commandement A. The outward worship of God as appeareth by the words make bow worship Q. What learne you from this order of the Commandements A. It sheweth that the inward and outward worship of God ought to goe together so that they who dare present their bodies to a Masse or any other grosse Idolatrie and say they keepe their harts to God are here conuicted of falshood and hypocrisie Q. VVhat is forbidden in this Commandement generally A. All will-worship how great a shew soeuer it haue Q. VVhat are the parts of that will-worship A. The outward worship of any besides God and of God any otherwise then hee commandeth Q. VVhat are the particulars forbidden in the outward worship of God A. First we are forbidden to make Images and secondly to bow vnto them or worship them Q. Why is this part so largely set forth A. To meet with the corruption of men that by nature are exceeding prone to Idolatrie Q. Are all Images by this Commandement vnlawfull A. No but such as are made for religious ends and vses for in ciuill matters they may haue a lawfull and commendable vse Q. What gather you of this A. That the Popish doctrine of Images that they are Lay mens books is directly contrary to the word of God and therefore to be detested of all Gods children Q. What Images are most of all condemned A. Images of God for it is a great sinne to conceit or imagine in our hearts that he is like any thing how excellent soeuer we doe thinke it but it is much worse so to set him out to the view of others considering that the mind can conceiue a further beautie then the hand of the Artificer can expresse And therfore the children of Israel did sin grienously and were Exod. 32. 4. 9. 10. 27. 28. worthily condemned for worshipping God in the Image of a Calfe Q. Did not the Israelites worship the Calfe as God as the Papists say A. No but they worshipped God in the Calfe Exod. 32. 5. for they said Let vs make a feast to morrow to the Lord. Q. Wherein did they sinne so grieuously A. In tying the presence of God to the worke of their owne hands and coupling him with their Idols Exod. 20. 4. 5. 6. 1. King 18. Matth. 15. Hos 2. 16. which he cannot endure for God saith by his Prophet Hosea You shall no more call vpon me in Baal So impossible it is truly to serue God by an Idoll as the Papists doe Q. How appeareth it that we should make no Image of God A. In the 4. of Deuteronomie the Lord forewarned Vers 12. the Israelites that because they saw no Image of him when he gaue the Law therefore they should make no likenesse of him Q. But what moues the Papists to paint God like an old man A. The false expounding of a place in Daniel where Dan. 7. 5. he is called the Ancient of daies Whereby is meant his Eternity how he was before all times But whatsoeuer Deut. 27. 15. property in God it be that they set forth by an Image it is execrable so to doe Q. What other Inuentions of men besides Images are here forbidden A. All such inuentions of men as are deuised for any worship or seruice of God likewise all representations of any grace of God otherwise then God hath appointed or may be allowed by his word And herein wee are to obserue the Apostles rule and practice 1. Cor. 11. where he saith That whicb I haue receiued of 1. Cor. 11. the Lord I haue deliuered vnto you for if he might adde nothing to Gods Ordinance much lesse may we Q. What else is here condemned A. First to vse any Word publikely in the Church besides the writtē word of God contained in the Canonicall Scripture Secondly to deuise any other ministerie then that which God hath appointed Thirdly to goe to Witches to consult with Starre gazers or the like to whom Moses opposeth a Prophet as the onely lawfull Minister of God warrantable meanes to know his will by Q. What further is forbidden A. All the meanes and occasions of Idolatrie and al Deut. 7. 3. 4. 1. Cor. 11. 39. league and amity with Idolators therefore no professor
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
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
he that letteth shall let A. That the Antichrist is not one particular man as the Papists doe phansie for then by the like phrase he that letteth must bee one particular man where it cannot be that one man should liue so many hundred yeeres as from Pauls time to the time of the translation of the Empire from Rome much lesse vntill within two yeeres and a halfe of the latter day as they imagine the time of Antichrist And therefore as by him that letteth is vnderstood a succession of Emperours not one man alone so by Antichrist the man of sinne is vnderstood a succession of men and not one onely man So in Daniel 7. 3. 17. the foure beasts and the foure Kings doe not signifie foure particular men but foure gouernments in euery one whereof there were sundry men that ruled So that the argument of the Papists who vpon the words the man of sinne would proue that the Antichrist the Apostle speaketh of is one singular man is but vaine and hath no consequence in it Q. But how can Antichrist bee already come seeing the Empire yet standeth A. The name of the Empire onely remaineth the thing is gone for hee hath neither the chiefe Citie nor the tribute nor the commandement of the people and therefore he can bee no let to the Antichrists comming especially the Pope hauing gotten such an vpper hand vpon him as to cause him to waite at his gate barefoot and to hold his stirrop Q. What shall be the end of this Antichrist A. God shall confound him with the breath of his mouth that is with the preaching of the word which serueth for an other argument to proue the Pope to be Antichrist for wheras he had subdued Kingdoms and Empires vnder his feet he hath been of late mightily suppressed by the word preached and not by outward force as other potentates vse to be Q. What learne you of this A. The maruellous power of Gods word to suppresse 2. Cor. 10. 4. 5. whatsoeuer riseth against it for if the mightiest cannot stand before it much lesse the smallest and therefore it is expressed by a mighty wind which carrieth all before it and by fire which consumeth all Act. 2. 2. 3. and pierceth all And it declareth a maruellous easie victorie against the enemies when it is said that with the breath of his mouth hee shall consume his enemies Q. What else shall be the ouerthrow of Antichrist A. The glorious appearance of the Sonne of God in the latter day Q. What gather you of this A. That before the last day he shall not bee vtterly consumed whereof notwithstanding it followeth not that the head shall remaine till then for the Beast and the false Prophet shall bee taken and cast into the fire before the latter day but some shall retaine a liking of him and his errours and superstitions euen till the last day Q. Hitherto of the head of this generall apostasie What are the members of it A. They are first described by their end euen a number of people that shall perish which accordeth with that name and property of the head the destroyer or sonne of perdition being truly verified in them in regard of the fearfull end he shall bring them to Q. What is the vse of this A. That as no poyson can take away the life of an elect so small occasions carrie away such as are appointed to destruction Q. How otherwise are these members of Antichrist described A. By this that they neuer loued the truth although they vnderstood it and professed it Q. How should a man loue the truth A. For the truths sake not for vaine glory fleshly delight or commodity Q. How appeareth it that men loue the word of God A. When they walke accordingly and keepe faith in a good conscience which some losing by their wicked life lost also their faith that is their religion 1. Tim. 1. 19. Q. How is it to be vnderstood that God giueth men vp to strong delusions A. Because God is a iust Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard euen amongst vs now some are cast into the sinke of Poperie some into the family of loue some become Arians some Anabaptists all which are as it were diuers goales and dungeons whereinto hee throweth those that are cold and carelesse professors of the Gospell Q. What learne you by this A. That they which imagine God fauourable vnto them notwithstanding their sinnes because their life or goods or honours are spared are foulely deceiued for when the Lord ceaseth to reproue any or to Rom. 1. 24. 26. striue with them then doth hee giue them vp into vanitie of their owne minds to doe their owne wicked willes which is the greater iudgement and very vsuall with God to doe Q. What is our dutie in such cases A. To pray vnto the Lord to keepe vs from all errour but if for our triall or further hardening of others it please him to send errours amongst vs that it would please him to preserue vs in that danger that wee taste not of that baite whereby Satan seeketh to catch vs. Q. What other cause is there of sending these errours A. That those may be damned which beleeue not the truth for as God hath appointed them to damnation so betwixt his counsell in reiecting them and the final effect of it there must be sinne to bring that effect iustly vpon them Q. What reason is annexed of their iust damnation A. Because they rest in vnrighteousnesse hauing their eares itching after errour which they drinke in as the earth drinketh vp raine or the fishes water So that albeit they bee powerfully sent of God in his iust iudgement yet are they also greedily desired and affected of them CHAP. 55. Of the nearer signes before the day of Iudgement They are such as shall come Either within an age Or be neerly ioyned to the same MATTH chap. 24. vers 23. to the 29. 23. Then if any man shall say vnto you Lo here is Christ or there beleeue it not 24. For there shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceiue the very elect 25. Behold I haue told you before 26. Wherefore if they shall say vnto you Behold he is in the desart goe not forth Behold he is in the secret chambers beleeue it not 27. For as the lightning commeth out of the East and shineth euen vnto the West so shall also the cōming of the Son of mā be 28. For wheresoeuer the carkase is there will the Eagles be gathered together 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 Q. HItherto wee haue heard of the tokens that goe long