of sinnes and eternall life is sealed vnto them as well as vnto their Parents euen as an Estate or Conueyance in law is made sure vnto a child together with the father by some ceremony vsed vnto it when it vnderstandeth not what is done Ezâ—k 18.18.10 Againe it is further added which they themselues when they come of age are bound to performe Because that howsoeuer in their infancy before they doe good or euill their parents estate is reckoned theirs as hath been said yet in their elder age they are taken as distinct persons subsisting by themselues and standing or falling to themselues if therefore in this due time they doe not actually beleeue and repent their Baptisme is made frustrate and vaine vnto them For then commeth the time of which the Prophet speaketh If a righteous man beget a sonne that is a thiefe or a shedder of blood c. he shall die the death Verse 20. The righteousnesse of the righteous shall bee vpon him and the wickednesse of the wicked shall bee vpon himselfe Wherefore it standeth euery man in hand now to looke to himselfe seeing that how holy Parents so euer hee hath and how soeuer religious his beginning hath been yet if these things bee wanting hee is altogether in his sinnes and vncleane If hee dyeth before wee are to account him holy and vndoubtedly in Gods fauour To whom belongeth the office of Baptizing To the Ministers onely and to none other that is not ordained to that sacred office by the successours of the Apostles and is thereby himselfe made a successour of the Apostles and partaker in that generall Commission which shall neuer bee cancelled till the end of the world Goe and teach all Nations baptizing them c. Are Lay-men are women the teachers of Nations Wee read that our Sauiour himselfe baptized not but his Disciples did which is to bee taken exclusiuely that none baptized but they namely his Apostles and other of the seuenty Disciples who were called to the Ministeriall function If it bee said that priuate persons circumcised of old yea euen Zipporah a woman circumsised her sonne and the Master of euery family killed the Passeouer in his priuat house and distributed it vnto his family whence it may seeme to be lawfull euen for priuate persons now adayes to administer the Sacraments I answere that when Circumcision and the Passeouer were first ordained there were no Priests specially appoynted but the eldest man of euery family was a Priest vnto God and did both sacrifice and performe all other Priestly duties but after that the Tribe of Leui was taken these things were done by them and not by any of other Tribes Now vnder the Gospell Christ hath ordained some from the beginning to preach and administer the Sacraments and therefore it is a confusion and disorder for others to doe those Whence it appeareth that our Communion Booke doth very iudiciously explaine that in time of necessity or danger priuate Baptisme is to bee performed by a lawfull Minister least Midwiues or others should intrude into this function Quest Why was the Sacrament of the Lords Supper ordained Answ For a continuall remembrance of the sacrifice of the death of Christ and of the benefits which we receiue thereby Explan After Baptisme the Sacrament of Initiation followeth the Lords Supper the Sacrament of Consolidation for as the one bringeth the soule into the societie of the faithfull so doth the other feed it and comfort it with heauenly comforts Math. 26. Now considering that both the Sacraments are Seales it is worthily propounded for a question why this particular Sacrament of the Lords Supper was ordeined and it is answered for a continuall remembrance For this is intimated by the Lord to be the proper end of this Institution when he saith Doe this in remembrance of me 1. Cor. 11.26 For as often as yee eate this Bread and drinke this Cup saith the Apostle yee shew the Lords death till hee commeth And this remembrance is so effectuall as that before whomsoeuer it is made it is as if Christ were visibly crucified in their sight Gal. 3 1. for to this purpose saith Saint Paul to the Galathians to whom Christ Iesus was plainely described before your eyes and amongst you crucified In Baptisme there is also a remembrance of Christes death in that as the water floweth so did his blood in streames runne out but this is not the particular end of Baptisme to represent Christ crucified but as he is vertually in vs clensing our soules and making vs to dye and to be buried vnto sinne besides Baptisme doth not so fully set before our eyes Christs grieuous passions as doth the Lords Supper wherein are to be remembred all things about his sufferings The Bread and Wine are first prepared the one by threshing grinding and baking in the fiery ouen the other by cutting downe casting them into the Wine-presse and treading with the feet of men Againe when there is thus made a loafe of bread it is diuided and broken that it may become food and when wine is thus made it is powred out to be drunke and which is a principall Analogie the corne and grape out of which they are made are the meere fruits of Gods blessing and not of mans labour and lastly this threshing and grinding and treading of these creatures are by man for whose sustenance they serue and when they are made ready can affoord no comfort to such as haue them but by Gods effectuall blessing according to that Deut. 8.3 Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God So wee are to remember heere that Christ is the Sonne of Gods loue towards vs sent from Heauen according to Gods eternall purpose for our comfort and saluation not through any labour or seeking of ours 2. Cor. 3.5 seeing wee were all enemies euer since the trangression and dead in sinne so as that wee could not so much as thinke a good thought 2. Wee must remember that Christ was threshed with many strokes of affliction ground in the milne of sorrowes and baken in the hoat ouen of Gods wrath when through the feruency heereof his sweat ran downe from him like drops of blood Luke 22.44 that he was cut downe and trodden in the wine-presse of Gods wrath due to vs for sinne 3. That his bodie was broken and his blood shed out of his hands feet and sides that he might be vnto vs bread indeed and drinke indeed 4. That all these sufferings came vnto him from man for whose comfort hee was sent from heauen sinne being the cause and sharpening the Speare and Nayles against him and mens handes being instruments thus to torture and torment him Lastly wee must remember that as Gods mercy sent him so his blessing must cause that we may liue by him otherwise wee are still subiect to perish in our sinnes that we may alwayes lift vp our
and from the doctrine of the Apostle The cup of Blessing which wee blesse is it not the Communion of the bloud of Christ The bread which wee breake Iohn 6.47 is it not the Communion of the bodie of Christ But how is his body there to bee communicated Not by Transubstantiation as hath been already shewed nor by consubstantiation so as that his body is in vnder or about the bread as the Lutherans teach but onely in a spirituall Sacramentall manner faith making him present vnto the worthy receiuer euen as hereby we possesse euerlasting life according to that He that beleeueth in me hath euerlasting life For as Faith is an eye vnto which things to come are present so it is an hand holding them a mouth feeding vpon them and a stomacke receiuing them and vniting them vnto the person that beleeueth If it be said then the Sacrament is vaine seeing by faith Christ may be receiued without it and he is not outwardly any whit the more present with his body I answere God forbid for it is Gods ordinance to helpe our faith an outward meanes to conuey vnto vs inward grace and sanctification his seale to confirme our faith in his gracious promises As when the King bestoweth any thing vpon a subiect he is assured hereof by his meere donation and giuing it vnto him but yet hee appoynteth vnto him to take the state thereof a meanes of writing and sealing to ratifie what hee hath graunted for more assurance which writings and seale though they containe not the estate about them or in them that is the house or ground in quantitie yet they conuey them vnto him so though the body of Christ bee in heauen and being giuen vnto vs by the Father is made ours through faith yet it hath pleased him for more assurance to appoynt the Sacrament hereby to conuey this rich possession vnto vs and to write and seale to our hearts that Christ is ours by his holy body sanctifying our bodies and soules and by his blood cleansing vs from all our sinnes though this body bee not in or about the bread really in the quantitie as it was heretofore vpon earth And of like nature were the ancient Sacraments appointed to the Fathers vnto which though Christ was not really and corporally annexed yet vnto the receiuers they were Christ through faith 1. Cor. 10.1 Iohn 1.29 for the Rocke was Christ Christ was the Lambe Quest 2 Be there not other wayes besides this of receiuing Christ Answ Yes the Scripture speaketh of two other wayes or meanes 1. Gal 3.27 He is receiued by Baptisme for Hee that is baptized into Christ hath put on Christ 2. Hee is receiued by the preaching of the Word whether by himselfe when he came amongst his owne Iohn 1.12 and to such as receiued him hee gaue power to be the sonnes of God Math. 10.40 or by his Disciples for Hee that receiueth you saith Christ receiueth mee that is the doctrine which hee and they taught being entertained into beleeuing hearts and their persons being welcome vnto them By the word hee is receiued as by the draught of a conueyance and Articles of agreement by the Sacraments as by seales put heereunto Baptisme being properly the seale of a new life which is the beginning of euerlasting life we being dead and buried vnto sinne the Lords Supper the seale of the comforts and strength that wee grow vnto in this life as by most wholesome meats and drinkes till that in the life to come we shall bee continually feasted with him hee being meat and drinke and cloathing and wealth and all in all vnto vs euermore Quest 3 Wherefore is the Communion of the Lords Supper receiued often and Baptisme but once seeing both are Gods Seales and assure our spirituall estate sufficiently by being once put to That the Lords Supper is often to bee receiued the Lord himselfe doth intimate vnto vs where hee biddeth So oft as yee drinke this cup doe it in remembrance of mee Whereupon the Apostle inferreth So oft as yee eate this bread and drinke this cup yee shew the Lords death till he come 1. Cor. 11.26 construing this precept to last till the comming of Christ to iudgement at the end of this world And the reason hereof is first because that howsoeuer our new life is begun at once as is represented in Baptisme yet it continueth from yeare to yeare and must haue often meanes to sustaine it and therefore though circumcision was but once the Passeouer was once euery yeare Secondly because that although we are in Baptisme regenerate and become new creatures yet the flesh still dwelling in vs rebelleth so as that we are subiect to sinne daily against which as the bloud of Christ is continually by faith to be applied to purge vs so the Sacrament whereby his death and bloudshed is represented is often to bee vsed for the more comfortable remembrance hereof euen as to shadow it out before it was the high Priest entred into the holy of holies with bloud once euery yeere Now precisely set downe how often the Lords Supper is to be receiued we cannot because it is left indefinite Acts 10 7. Acts 2.46 The practise of the Primitiue Church was euerie Lords day or first day of the weeke and at the first daily as their dangers were great by reason of the persecution euery day Wherfore in the Canons carrying the name of the Apostles it was commanded that all which came to heare the Word being Communicants should receiue the Communion Et siquis non communicat excommunicatur vt ecclesiae turbator Can. 10. ordinum violator If any man doth not communicate let him be excommunicated as a troubler of the Church and a breaker of order And hereunto do the ancient Fathers assent But this often receiuing was in regard of the times such as at the first institution the shepheard being smitten and the sheep scattered Since in the peace of the Church the Communion hath been three or foure times in the yeare and specially at Easter as succeeding the Passeouer If it be said once in the yeare is sufficient as the Passeouer was but once I answer the Passeouer required a long time euen seuen dayes for the celebration thereof and if it had been often Exod. 12.19 it would haue been too heauy a burthen vnto the people it is not so with the Lords Supper Againe this is the proper time of the right Passeouer the Lords supper in times past besides the Paschall Lambe and vnleauened bread once in the yeare there being many other remembrances of Christ in action viz. the many sacrifices now we haue onely the Lords Supper often to be vsed to the same purpose Quest What are the benefits whereof wee are partakers thereby Answ The strengthening and refreshing of our soules by the bodie and bloud of Christ as our bodies are by the bread and wine Mouns du Plessis
same Secondly ingratitude and forgetfulnes of Gods great benefits for the Lord had done wonderfully for man prouiding all things ready for him before his creation for necessity and delight had giuen him a pleasant place to inhabit a Paradise and power to eat all manner of fruit of all sorts of trees which hee planted not only he gaue him a straight charge concerning one tree onely that he should not eat thereof for what day soeuer hee should presume to eat thereof he threatned death vnto him yet vngratefull man forbeares not but vpon the very first occasion shewes himselfe disloyall and goes beyond his limits Thirdly pride and aspiring vnto an higher estate euen to be like his maker yea to be equall vnto him for the Deuill told them that they should be as Gods He was not content to be man made after Gods image and Lord and Ruler ouer all creatures in this world beasts foules fishes but seeing the great Lord of all to be of greater dignity he thought to sit in the same chaire of state with him Fourthly disloyalty content to heare his maker blasphemously discredited as being enuious and therfore forbidding him that tree lest by eating of it he should become as good as God himselfe yea in his heart he consented to this blasphemy thinking better of the cursed Deuill of hell then of the God of Heauen who is blessed for euer So that heere was matter enough against him for which to lade him with curses and to packe him out of Paradise Quest 21. But though one man did thus yet all did not are wee all then sinners and vnder the curse Answ Wee were all in his loynes and so what hee did and whatsoeuer estate he fell into it is common to vs all Rom. 5. Rom. 5.12.3.23 Explan This may seeme strange and yet thus doe the Scriptures plainely teach Sinne came in by one man and death by sinne forasmuch as all men haue sinned And againe All haue sinned and are depriued of the glory of God Neither indeede ought it to seeme strange for that we see the like dayly for matters of this world A man nobly borne and accordingly prouided for with a Princely estate yet if hee become a traitor his children and so his childrens children throughout all generations remaine without all Nobility without all their fathers wealth vnlesse it pleaseth their Prince to restore them and anew to bestow it vpon them Euen so our forefather Adam losing that estate wherein hee was made wee his children throughout all generations are without all interest therein vntill it shall please our great Prince and King out of his grace to restore vs againe and repurifie our tainted bloud by the most precious bloud of his deare Sonne in whom hee repossesseth vs of the lost inheritance and that with aduantage Quest 22. It seemes then that wee are sinners so soone as wee are borne before we haue actually done either good or euill Answ Yes verily the childe which is but newly borne yea but conceiued and liuing in his mothers wombe is a sinner and needs Gods grace Psal 51.5 Explan In sinne was I conceiued saith the kingly Prophet and in iniquity was I borne It was said of Esau and Iacob euen before they were borne before they had done good or euill Esau haue I hated Iaacob haue I loued Rom. 9.11 now where there is no sinne God cannot hate Esau then was a sinner whilst hee was yet in his mothers wombe and as it was with him so is it with vs all Otherwise we should not be mortall for where sinne is not there is no mortality And this should make Parents betimes to pray heartily for the grace of God to be shed vpon their children Quest 23. I perceiue then by this which hath beene said that wee are all in a miserable estate by nature but you tell me of Iesus Christ that hee was humbled for vs wherein standeth this his humiliation and in which of your articles is it set forth Answ In these words it is set forth And in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell and there be three degrees of his humiliation Quest 24. Which is the first degree and in which words Answ First his incarnation set forth in these words Which was conceiued of the holy Ghost and borne of the Virgin Mary Of Christs humiliation Explan Hauing by questions and answeres premised made a way to the consideration of the twofold estate of the Sonne of God viz. his humiliation and exaltation wee now come directly to open the articles touching these and first of his humiliation For the meaning considering what hath beene already said I shall neede to speake but little And in Iesus Christ That is I beleeue in Iesus Christ as being very God equall to the Father but in the order of the persons in the Godhead the Sonne of God and so the second person of the Trinitie and his onely begotten Sonne for in regard of him onely is God a Father by generation as hath beene already shewed though he be the Father of all true beleeuers also by adoption and regeneration and this onely Sonne of God I beleeue to be my Sauiour my Iesus to saue mee from my sinnes I beleâ—ue him to be Christ that is annointed or fore-appointed in the councell of the Father before all worlds to be the high Priest the Prophet and the King of his Church I beleeue him to bee our Lord that is to haue right of Lordship ouer vs euen as the father hath and power both of life and death ouer such as loue him and are obedient and ouer the stubburne and disobedient Who was conceiued of the Holy Ghost that is though he was made man yet not by ordinary way begotten of man but the power of the holy Ghost made the blessed Virgin to conceiue without man borne of the Virgin Mary that is this wonderfull conception was in the wombe of Mary a pure Virgin of whom he was after borne brought forth and brought vp after the manner of other children 1. Proofe Secondly for the grounds of holy Scriptures from whence all this is taken and first that hee is very God and Lord equall with the Father Philip. 2.6 Saint Paul is plaine Hee thought it no robbery to be equall with God and enough hath beene already said aboue concerning this Secondly that hee was made man like vnto vs in all things sinne onely excepted I shall need to say no more for the proofe hereof Thirdly that hee became man after an extraordinary sort all the holy Gospels doe plainely declare For they shew Math. 1. Luk. 1. 2. how that Mary was contracted vnto a man called Ioseph and before they came together shee was with child by the holy Ghost and that this should be so was prophesied
bountifull reward euen euerlasting life They of the Church of Rome are afraid that by teaching this all good workes would be neglected and therefore make men beleeue that they may perfectly keepe the Law yea and doe workes of supererrogation also more then the Law requireth at their hands but you may easily perceiue by that which hath beene said how little cause there is of any such feare The sonnes of Belial indeede men without all grace growe secure hereupon and endeauour to doe nothing themselues because Christ hath done all for them but they are fowly deceiued as they shall finde to their cost another day The Apostle saith not simply He hath fulfilled the Law for vs Rom. 8.4 but with this addition which walke not after the flesh but after the spirit that is for vs which would faine be righteous and keepe the Law our selues but through the weaknesse of the flesh are not able hee hath done nothing therefore for these secure persons 2. Duty To rely onely vpon Christ The second duty is to cast out the anchor of our hope of eternall life onely vpon the righteousnesse of Christ Iesus and not vpon any merits of our owne no not whereunto we are inabled by the merits of Christ Iesus For as hee saide vnto Paul My grace is sufficient for thee 2. Cor. 12. so may it be said of his merits and righteousnesse His righteousnesse is sufficient for vs. Either it alone must make vs righteous or not at all that must not doe somewhat and our owne righteousnes somewhat the Lord will admit no such partnership Rom. 11.6 But if it be of grace it is no more of workes saith hee else were grace no grace if of workes it is no more of grace else were worke no more worke Our good workes are ordained of God as a way to eternall life Ephes 2.10 verse 9. that we should walke in them they merit nothing lest any man should boast Let the Roman Catholiques therefore sit at anchor here if they will let them build their hope vpon this sandy foundation but let vs sticke fast and remaine vnmoueable vpon the rocke Christ Iesus let vs looke for the sweetning of all our imperfect good workes from the perfume of his righteousnesse that thus wee may be sure to be accepted before God his Father at the last day Quest 28. In which wordes is his exaltation set downe and how many be the degrees hereof Answ In these words The third day hee rose againe from the dead and ascended into Heauen he sitteth on the right hand of God the Father Almighty and from thence he shall come to iudge both the quicke and the dead And of this there be three degrees also Quest 29. Which is the first and in which words Answ First In that he arose againe from death to life and ascended vp into Heauen In these words The third day he arose againe from the dead and ascended vp into Heauen Two branches of the fift Article Explan As the Lord Iesus taking vpon him the worke of our redemption was greatly humbled as hath beene shewed so when this worke was finished he was againe highly exalted and looke by what steps of humiliation he descended by the like also he ascended till he came to the height of his glory beginning first to rise from the lowest in that out of the nethermost earth he goeth vp to the highest Heauens Of this Article there be two branches The third day hee arose againe from the dead is the first He ascended vp into Heauen is the second Concerning the first Being laid into the Sepulchre by Ioseph of Arimathea and a great stone rolled to the doore of the Sepulchre a watch also was set to keepe his body lest his Disciples stould come by night and steale it away and say He is risen againe being I say thus strongly guarded he is not hereby hindered but powerfully riseth and commeth forth of the Sepulchre the third day after his buriall which was the Lords day or first day of the weeke as he had foretold vnto his Disciples Proofe for the grounds of holy Scripture Math. 28. Mark 16. Ioh. 20. Luk. 24. from whence this is taken the history recorded by the foure Euangelists doth plainely declare thus much who doe all set forth his rising againe with the circumstances thereof Generally this time was the time of the Passeouer to shew that the true Paschall Lambe was now come into the world and the religious killing of all other lambs as meerely a figuratiue and shadowing ceremony should now cease the substance it selfe being now present Againe it was the first moneth about the middest of it which answereth to our March wherein in this Northern Hemisphere of the world the pleasant spring doth begin to shew that the earth did in her kind reioyce to receiue the Lord reuiued from the dead according to that of Melancthon Melancth Ecce renascentis testatur gratia mundi Omnia cum Domino dona red sse suo See how the worlds grace reuiu'd doth shew With the Lord of all all gifts return'd anew Gal 5 2. Thirdly it was early in the morning before the Sun to shew that a brighter Sun the Sun of righteousnesse was risen to the world Fourthly it was the first day of the weeke when he had lyen all the Iewes Sabboth in the graue to shewe that they are dead still vnto Christ that keepe their holy rests vpon that day as is spoken of circumcision If ye be circumcised Christ profiteth you nothing and to shew that a greater worke was now ended then the creator of the world viz. the redemption of the world and that as vnder the creation the Lords resting day from that great worke was the Sabboth of Gods people so vnder the redemption Christs resurrection day and of ending a greater worke became their Sabboth to endure to the worlds end Fiftly it was the third day after his death and buriall no sooner to shew that hee was truly dead without all deceit no later lest through his longer tarrying the faith of his Disciples should turne into despaire Now that he did rise againe indeed and that he was not taken away out of his sepulcher as the Iewes his enemies would make the world beleeue is diuersly testified and so fully as that it were shamefull impudency to deny it First he himselfe foretold thus much sometime darkely Ioh. 16.16 Yet a little while and ye shall not see me and a little while againe and yee shall see me Sometime plainely Math. 12.40 As Ionah was three dayes and three nights in the Whales belly so must the Sonne of man be in the heart of the earth Sometime againe more plainely Math. 17.12 23. The Son of man shall be deliuered into the hands of sinners and be crucified and slaine and rise againe the third day Secondly as he foretold so that it came to passe the Angels doe witnesse He is
chiefly to gather all testimonies about this matter because that seducers and coozeners who would make the world beleeue that themselues were some great persons when they haue done many and great matters haue altogether failed in this last act of rising from the dead and going vp to heauen peculiar indeed to the Sonne of God alone Such was Simon Magus a Coniurer who by his inchauntments much hindred the Gospell and aduanced himselfe and made the world beleeue that after his beheading hee made himselfe aliue againe but when hee by his impostures made a proffer to ascend to heauen also in the sight of many hee fell downe againe and breaking his necke miserably ended his dayes Such also was Mahomet the great Prophet of the Turkes Hee commanded that his body should be kept from buriall vntill the third day after his death promising that he would then reuiue againe but it being kept not onely to the third but to the thirtieth euen till a most horrible stinch came from him no such thing appeared onely they put his body in an Iron coffer which hangeth vpon the top of his Temple by the vertue of Loadstones to the deceiuing of simple people to this day Like to these are all false Christs that lewdly haue taken vpon them this honour Onely this our blessed Sauiour as hee was wonderfull in his life so was hee in his death whatsoeuer hee promised hee did accordingly euen after his death performe 1. Duty To doe the duties of our calling Eph. 4 8. The duties whereby wee are to shew our faith in this are two First to doe the duties of our callings without pretending any want of ability heerevnto for he ascended vp on high as witnesseth the Psalmist to giue guifts to men which is also applyed by the Apostle saying He gaue guifts to men Now these guifts are such as be fit for their callings Act. 2. as is shewed in the history of the holy Ghost comming downe vpon his disciples ten dayes after his ascention in the shape and likenesse of fiery tongues accompanied with the rushing as it were of a mighty winde at what time they were made able to speake all languages according to their office of preaching in all countries among men of diuers languages and indued with zeale to goe through with their Apostolicall function And as any more were added to the fellowship of the Apostles they were in like manner fitted with guifts needfull as Saul who before his conuersion was an enemy but now a friend to the Gospell before ignorant of these diuine mysteries but now in knowledge not inferiour to the very chiefe Apostles for hee learned nothing of any as hee saith no not of Peter Gal. 1. c. Iames and Iohn and as many more as the Lord had imployment for in his Church through the holy Ghost were wonderfully inabled thereunto Wherefore apply thy selfe in what calling soeuer thou art placed to walke worthy of it pretend not insufficiency for a cloake of idlenesse for so thou disparagest the vertue of Christs ascension that said It is necessary that I goe away from you for if I depart I will send the comforter vnto you And when hee is come which is the spirit of truth Ioh. 16.7 vers 13. he will leade you into all truth c. If thou bee a Minister then neglect not thy office plead not want of leysure want of memory want of ability to preach the word and to bee instant in season and out of season for the spirit inables thee against all these if thou bee a master of a family neglect not the office of a maister Deut. 6. plead not ignorance disuse incombrance of many businesses hindring thee from reading or speaking of the law of God to thy family from catechizing thy children and seruants from praying with them or examining the Sermons which they haue heard As thou art a common Christian fauour not thy selfe in thy weaknesses and sinnes Plead not that euery man is subiect to sinne and hath his infirmity to bee hindred from mortifying thy corruptions to make thee rest contented with some clog of sinne still hanging on If thou bee a Magistrate neglect not causes that come before thee vpon pretence that thou hast not from God the guift of wisedome and discerning but aboue all take heed that thou bee not ouertaken with guifts from men which blinde the eyes of the wise and will hinder thee from executing iustice and iudgement from deliuering the poore and oppressed And so let all others of what estate or degree soeuer feare to colour ouer their negligences with the pretext of insufficiencie for Christ that sets them in their estates and places hath ascended and obtained gifts fit for them all either therefore thou art an intruder and neuer called to such estate or else in some measure fitted with guifts for thy calling and still obtainest increase by seeking According to that If any man â—ant wisedome let him aske it of God who giueth liberally c. 2. Duty Iam. 1.5 To liue as strangers here The second duty is to carry our selues as strangers in this world all the time of our abiding heere because our head Christ Iesus is in heauen another world as it were vnto which wee also doe belong so many as beleeue in his name of this the Apostle speaketh thus 1. Thes 4.14 If wee beleeue that Iesus is dead and risen euen so they that sleepe in Iesus will God bring with him and both of these and of them that shall bee liuing at his comming to iudgement hee saith vers 17. Wee shall bee caught vp in the cloudes to meet the Lord in the ayre and so shall wee euer bee with the Lord. Our country then is Heauen the place of our abode is prouided there where Christ is and hath beene euer since his ascension according as himselfe speaketh Ioh. 14.2.3 In my fathers house there bee many dwelling places and I goe to prepare a place for you that where I am there yee may bee also 15.19 For this cause is it that he tells Christians that they are not of this world and we are said to be Pilgrimes and strangers heere as they which are so much commended for their faith Abraham Sara Isaack Iaacob Moses c. Concerning whom it is written that they saw that they were Pilgrimes and strangers vpon earth Heb. 11.13.14.15.16 by which they declared that they sought a countrey which is a better then their owne an heauenly one a City which God hath prepared for them To liue like strangers what required 2 Cor. 5.2 Phil. 1.17 Now then that we may carry our selues as strangers here foure things are required First wee must long after our Countrey and City heauen as S. Paul saith in the name of all beleeuers Wee sigh desiring to bee cloathed with our house which is from heauen and particularly of himselfe Desiring to be dissolued and to bee with
members of Gods Church are wont thus to doe They are Saints as hath beene said they put off the old man with the lusts and put on the new This we doe all acknowledge when we confesse I beleeue the holy Church but alas how few doe accordingly how is holinesse scorned he that is not carried away with the streame of common impieties but is carefull to haue a good conscience before God and man shall be made a gazing stock and laughing stock They say a yong Saint an old diuell onely good fellowes that defile themselues with swilling whoring swearing and vanitie they are the men most generally esteemed in these miserable daies The Lord then hath but a poore Church euen in the middest of his true visible Church it is but a little flocke vpon which he will bestow the kingdom Wherefore let all such as loue this kingdome beware this broade way Heb. 11.14 and study for true holinesse without which no man shall see God 3. Duty To renounce cōfidence in works The third duty is to renounce all confidence in our owne workes and whatsoeuer we can doe and to seeke for iustification only by the merits and obedience of the Lord Iesus Christ who is made vnto vs of God 1 Cor. 1.30 iustification and redemption We must be holy and exercised in holy and good workes that we may be members of the holy Church but farre be it from vs to relie vpon our owne workes or holinesse for so wee may seeke after righteousnesse with the Iewes Rom. 9 but not attaine it We must haue the long white robes of Christs righteousnesse to couer vs that we may be vnblameable and without spot before the Father his blood washeth the Church Reuel 6 and sanctifieth it that it may be presented without spot or wrinkle Wherefore let not the standers of Papists hinder vs from following this rule though they falsly charge vs with abrogating good workes whilest we seeke to be iustified before God by the righteousnesse of Christ alone for in so doing we may boldly say with the Apostle We doe not disanull the Law but establish the Law seeing we teach the necessitie of holy and good workes 4. Duty to be confident against Purgatory The fourth duty is to be confident against the feare of Purgatory fire wherewith the Papists teach that we al must be purged before that we can enter into Heauen and that the torment hereof exceedeth the pangs of any suffering in this world because that by death the flesh is abolished in the faithfull and perfect holinesse is attained as hath beene already shewed That fire is but mans inuention to scarre fooles and babes and to cony-catch them of a great part of their substance Our Purgatory fire of which it is spoken in Saint Iames and in sundry other places of the Scripture is affliction in this world which is as the fining pot for siluer and gold all other Purgatories were vnknowne to the Prophets and Apostles and to the Christians of former times and therefore no cause is there why we should feare them Quest 36. Which is the third thing that you learne to beleeue concerning the Church Answ Thirdly J learne to beleeue that Gods Church is Catholike that is consisting of persons of all sorts scattered all ouer the world and of all times and ages Esa 2. cap. 40 c. Explan In this answer is fully layd open the meaning of the word Catholique being a Greeke word it signifieth Vniuersall and the Church is here declared to be vniuersall First in regard of persons belonging to the Church viz. men and women of all sorts and conditions high and low rich and poore bond and free Princes and Subiects noble and ignoble the Lord taketh some out of all these estates and degrees into his kingdome Secondly in regard of places the Church is dispersed East West North and South and not tyed to any certaine place or places neither to Ierusalem nor to Rome neither to Graecia nor to Barbaria but wheresoeuer the word of God taketh effect there is the Church also Thirdly in regard of time the Church was from the beginning is now and shall be throughout all ages and in the end of this world be crowned with Eternity as the head thereof Christ Iesus is Secondly for the proofes of these things Nothing is more common in the Scriptures than that all people and all nations shall come and worship the Lord shall see the saluation of God and haue ioy light and gladnesse instead of sorrow and heauinesse And this was typically represented in Noahs Arke whereinto entred the creatures of all sorts foure footed beasts and creeping things feathered fowles and all manner of cattle both cleane and the vncleane Now the cleane of these set foorth the Iewes Act. 10. and the vncleane the Gentiles as was shewed vnto Peter the cleane set foorth the righteous and godly the vncleane the lewd and wicked as the Lord would haue the Iewes vnderstand when he forbad them to eate of the vncleane the feathered fowles and the more noble beasts great and noble persons the creeping things Leuit. 11. the poore and needy of all which some were receiued into the Arke and some are receiued into the Church yea the very vncleane wicked when they repent Reuel 7. Moreouer in the Booke of the Reuelation as some were sealed of euery Tribe of Israel Dan onely excepted because of his Idolatry so were some of all kindreds nations and tongues which together made such a multitude as could not be told And this vniuersality of the Church was noted to haue beene euen whilest the Temple stood for when the Holy Ghost did wonderfully giue vtterance to the Apostles in all languages some of all nations are said to haue bene there Acts 2.5 Parthians Medes and Elamites and the Inhabitants of Mesopotamia men of Cappadocia Pontus Asia c. men fearing God which dwelt there for religions sake More particularly for persons belonging to the Church the Lord doth both inuite all when he sayth Come vnto mee Matth 11. Marc 16. all yee that are weary and heauy loaden and J will refresh you and Goe preach the Word to euery creature And by his Apostle Paul saying 1 Tim. 2.1 Verse 3. Verse 4. 2 Pet 9. Let prayers and supplications and giuing of thankes be made for all men For this is good and acceptable in the sight of God our Sauiour who would that all men should be saued and come to the knowledge of the truth and Peter saying The Lord would haue no man to perish but all men come to repentance Euen as he that inuiteth to a feast Matth. 22. is willing that all the guests which are bidden should come partake of his feast onely if worldly temptations hinder any hee is wroth and will destroy them if they refuse to come because of their profit Luc. 3. their pleasure their security c.
out of it Secondly that howsoeuer they fall or whensoeuer yet they shall be raised againe by a supernaturall power the soules being reunited vnto them and that not onely the bodies of the iust and righteous but of the vniust and wicked the bodyes of all both high and low rich and poore great and small Thirdly all this shall be at the last day together in a moment at the sound of a Trumpet and not some at one time some at another Fourthly being thus raised they must come to iudgement all the secretest things that euer they did being laid open and the hidden things of all hearts being manifested Proofe Now for the further manifestation and prouing of these things and first that our bodies shall fall as it is intimated in the word resurrection for that cannot rise againe which did not first fall so it is proued by the experience of all times and ages of the world for euen they of the first times whose bodies were most durable yet their end was they dyed when they had liued nigh a thousaÌ„d years these strong oaks though they stood neuer so long they fell at the last but long since the state of mens bodies grew more weake which made â—ob compare mans life vnto a shadow Iob. 1â— Esa 40. a Weauers shuttle and a floure and Dauid to a light that is soone put out and to a spans length and Esay to grasse which is greene in the morning but is cut down before night and withered And dayly examples confirme the same thing euery small matter ouerthrowing the strongest man and making him to fall to the earth from whence he was taken Secondly that our bodies hauing lien rotting in the graue shall bee raised againe by a supernaturall power which is more specially heere intended S. Paul proueth at large in the fifteenth chapter of the first Epistle to the Corinths making this the ouerthrow of all religion to deny the rising of the dead and our Sauiour Christ before him opposed himselfe earnestly against the Saduces which denyed the resurrection saying Math. 22.31 Verse 32. Haue you not read of the resurrection what is spoken vnto you of God saying J am the God of Abraham Isaacke and Jaacob now God is not the God of the dead but of the liuing and long before this Esay hath said The dead shall come forth with my body shall they rise and Daniel Dan. 12.2 Iob. 19.25 Many of them that sleepe in the dust shall awake and Iob I know that my redâ—emer liueth and I shall stand at the last vpon the earth and though after my skin the wormes shall consume my body yet I my selfe shall see him c. and thus it is plaine that the resurrection shall be though wee say nothing of Ezechiels dryed bones reuiuing nor of Adam whose sleepe was a type of death and his waking of the resurrection Reuel 10.12.13 Math. 25.32 Now that it shall bee generall of all without exception is shewed in the booke of the Reuelation where all both great and small are seene comming forth the earth giuing vp the dead in it and the sea yeelding vp the dead therein and Christ saith that at his comming all nations shall be gathered before him Wherefore that of Daniel speaking of many is to be vnderstood as though he had said that they being a great many an infinite multitude shall awake Lastly that all shall be raised by a supernaturall power and not by any thing in the course of nature is shewed where the Lord saith The dead shall heare his voyce and shall come forth it is then by the vertue of his call that men euery where shall rise againe 1 Cor. 15. Math. 24. The trumpet shall sound and the dead shall rise incorruptible saith the Apostle He shall send forth his Angels to gather them he saith in another place the meaning is the same that as God at the first by his word made all so he will at the last reuiue all and vse his Angels as Ministers to gather them together from all parts of the world Obiect 1 1. King 17. If this shall seeme strange because it hath beene a rare matter that any haue beene raised at all after death I answer is it true that many being truely dead haue beene raised againe as it cannot be denied for such was the womans son the Shunamites raised by Elisha the widowes sonne of Sarepta raised by Eluah Lazarus and two more raised by Christ Dorcas by Peter and Eutychus by Paul then me thinkes it should not be supposed impossible that there should be a generall resurrection of all For if in the winter time some plant or hearbe shall put out and grow greene it is an argument that others may doe so too if a man expert in any curious trades as the Goldsmith in trying gold and siluer from drosse the Glasse-man in making Glasses c. Shall doe but one or seldome acts of their trade is it not an argument that they can do many more when they shall thinke good In like manner some hauing beene already by the diuine power raised from the dead springing vp againe after death is it not an argument that this hauing beene done in the winter of this worlds standing all shall in like sort rise againe at the spring time of the resurrection The Lord hauing in some performed this hard worke that hee can doe the same in all it being as it were his profession and his skill sufficient for it Obiect 2 All shal be raised howsoeuer they haue perished If it shall further seeme yet an hard matter that all should be raised because some are drowned in the sea and eaten vp by fishes and these fishes being taken by men c. Now if it shall sound as a thing imposssible that euen men comming thus to their ends should be raised for where shall the parts of their bodies be found seeing the same becommeth the substance of diuers bodies I answere with God all things are possible and to vse the comparison of a learned Father When Doues flye diuersly abroad and are mixed with others yea infinite numbers together being farr from home yet they returne vnto their seuerall Doue-coats Greg Nyssen lib 1. de opificio hominis cap 26.27 so the soules of diuers men departing out of their bodies and remaining long from home yet they haue some naturall or rather supernaturall motion by which they are addicted to returne to their owne bodies vnto which they haue beene vsed Quicksiluer being powred forth amongst the dust is mixed with nothing else but though diuersly parted yet it remaineth in litle globules so that it is easie for a man to gather it together againe and then ioyneth in one as before and much more easie shall it be for the great God of heauen to gather in one the parts of the same bodies howsoeuer dispersed and powred as it were into the dust of the earth When seedes
direction vnto vs For neuer more guides in euery corner poynting and haling men as it were to the right way yet neuer were they so little regarded which bringeth our profession into a suspition amongst the enemies as teaching good workes to be needlesse vnto life but they shall answer for it who are an occasion of this blasphemy 3. Duty To remember euerlasting life in all troâ—bles The third duty is to vse the remembrance of eternall life as a salue against all sores as a cordiall to comfort our hearts against our greatest heauinesse Are we in misery in pouerty in pangs in disgrace in danger in the middest of continuall crosses What are all these to dismay vs the Lord hath prouided an excellent estate for vs euer enduring our suffering of these things is but momentany the Lord hath assured his seruants of Heauen and of Crownes of glory how can he then but giue vs deliuerance from these things supply our temporall wants in his good time Nay which is more the Lord hath sweetned the bitter pils of the troubles of this world by working through them the health of the soule by making them meanes of further assurance that wee are his children and that hee is our Father and by leading vs through them as through the right way vnto the euerlasting life 1. Cor. 11.28 Heb. 18. Iam. 1. If a begger might haue twenty pounds for trauelling in the wet and cold one night or for some few stripes to be giuen vnto him with a rod hee would not bee much grieued hereat no more would we at our crosses if wee had faith to be assured that instead of these wee shall haue an other day so great glory and the lesse would wee murmure at it because our stripes be vpon vs worthily as if a poore prisoner that had deserued death should bee set free and rewarded with a great summe of money for willingly submitting himselfe vnto some light chastisement Rom. 5.1 Let vs therefore not onely be content to beare our crosses but with the Apostle through faith reioyce in our tribulations and praise the Lord for them as Iob did saying Iob. 1. 4. Duty To pray for the â—astening of glory The Lord giueth and the Lord taketh away blessed be the name of the Lord. The fourth duty is to pray that this time might bee hastened 4. Duty To pray for the hastening of glory wherein we shal enter into life and euen to reioyce when we see it approach to any of vs in particular because it will be so happy a change for vs of mortall for immortall of weakenesse for strength of dishonour for glory and as one dying said of tinne for siluer of copper for gold Wee must learne therefore to be like vnto the Brides which saith Come Reuel 22.17 Vers 20 2. Cor. 5.1 and vnto St. Iohn who when he had had some sight of these things said Euen so come Lord Iesus Wee sigh saith Paul desiring to be cloathed vpon that is to goe out of this clay house and to ascend to our house in heauen What faith haue they then that by the course of nature or by the danger of sicknes being brought almost home to this house desire to be farre away from it againe How vnseemely a speech is it in olde men to say I would I were young againe how lamentable a feare in sicke men to heare that they shall die let vs be more strengthened in these things that at our departing hence we may truly beleeue and haue euerlasting life Standing vp at the Creed There be two circumstances further vsed in the rehearsing of these Articles the first is the rising and standing vp which is a ceremony neither vaine nor superstitious as some suppose but they thinke amisse that more reuerence is hereby done to the Creed which is no Scripture then to the written word of God For first of all it is not vaine because it serueth to testifie our consent to the points rehearsed and is a silent confession of the same faith by all the Congregation as in the time of prayer all kneele by this gesture manifesting their consent with the Minister in this heauenly action In other duties done at Church in publique there is not the like reason of following the Minister in his gesture whether hee readeth expoundeth or preacheth because that in all these the Hearers are Patients and he onely an Agent Read more of this aboue at the end of the fift Question Whereto may also be added that this gesture of standing vpright is the most sutable and conuenient as being the posture of soldiers and champions ready to fight vnto the death for that faith which they then proclaime by recitall Amen Why added The second circumstance is the addition of this word Amen signifying verely or certainly or vndoubtedly It is added 1. To shew that we doe not in word only beleeue these things but from our very hearts 2. Not waueringly but certainly and without doubting 3. Not as though it were in our power as if we were secure for our firme and stedfast beleefe of these things but earnestly crauing this faith at the hands of God and thus it is as much as So be it The abuse of the Creede All which shewes the wonderfull abuse of this Creed first first amongst heretikes which say these words with their mouthes but the contrary in their hearts some denying beleefe in the Sonne of God for that they hold him to be meere man and God onely in name as Princes are called Gods vpon earth as the Arians Some in the Holy Ghost as the Macedonians for that they affirme him to be seruant and inferiour to the Father Sonne some deny beleefe in the holy Trinity for that they beleeue only in one God holding the distinction of persons a monstrous fiction of man as the Anttrinitaries And some againe denying Christs bodie 's reall being in heauen because they hold it to be present in euery Masse his Office of mediation sitting at the right hand of God because they appoint other Mediators to commend vs vnto God and the beleefe of the remission of sins with the life euerlasting because they teach doubting till the last gaspe The Creed abused by the Papists 1. Cor. 13.13 Secondly this Creed is further abused amongst the Papists because when they pretend to make a confession of their faith they doe onely confesse their hope which is a distinct thing from faith according to the Apostle There remaine these three things Faith Hope and Loue Now besides that they teach Faith to be a beleeuing in generall of all the Scriptures to be true they make it to be all one with hope through the mercy of God of being saued Thirdly it is further abused by all infidell-like Christians which say with their mouthes I beleeue in God c. But like Parrets not regarding what they say not considering the fearefull estate of such as want
Law is also a Schoolemaster when we are come to Christ euer checking and correcting vs when wee walke not according to the straight rule thereof but the Gospel vpon our humiliation comforteth vs and assureth vs that al our aberrations and going astray are remitted so that there be an heart vnfainedly hating that euill which we doe Rom. 7. Now as there be differences betwixt the Law and the Gosspell so there be some things wherein they agree The agreement of the old Testament and the new Heb. â— 1 Mat 3. 1. In the author God not as the mad Manichees taught the bad God to be the author of the law and the good God the author of the Gospell for the same God which spake by his Son Iesus Christ in these last daies spake also at diuers times and in diuers maners in times past he that said from heauen this is my beloued Son heare ye him the same God spake all these words said from heauen I am thy Lord thy God which brought thee out of the land of Egypt out of the house of bondage c. 2. They agree in the threatning of sin and vrging obedience vnto the Lord in all things but the Law vrgeth it for feare the Gospel for loue If ye loue me keepe my Commandements the Law as the meritorious cause of life the Gospell as most necessary signes of the life of faith and the way that God hath appointed vs to walke in vnto life the Law giueth no hope in the case of swaruing from the strict rule thereof the Gospell giueth hope to the penitent and where the like hope is giuen by the Prophets they doe rather play Euangelists then Preachers of the Law 3. They agree in this that howsoeuer the Gospell giueth hope to the penitent yet it denieth all hope to those that liue and die in transgression of the Law for against such most common are the threatnings contained in the Gospell They that doe such things Gal. 5.17 shall neuer inherit the Kingdome of Heauen 4. They agree in this that there is no contradiction betwixt them but as they come from one and the same spirit so there is a sweet harmony consent between theÌ„ the one only sheweth what God doth strictly require in his iustice the other how his iustice is satisfied and yet his mercy to sinfull man appeareth the one saith he that breaketh the Commandements shall die the other saith that because man through the weaknes of his nature could not but breake them one man that neuer brake any the least of them died in the stead of sinfull man and thus freed him that was the son of death from death and damnation 5. They agree in the Ministers of them both for they of the Law were to be without blemish their lipps were to preserue knowledge they were to liue of their seruice they were diuers sorts both Priests Leuits they were watchmen c. so ought the ministers of the Gospell they must be vnblameable apt to teach they that preach the Gospell are to liue of the Gospell 1. Tim 3. 1. Cor. 9.24 Ephes 4.12 2. Pet. 5.2 some are Doctours some Pastours c. they are Pastours watching and keeping their flockes as those that must giue accounts for them And thus much of the third generall The manner how this law was giuen Exod. 19.20 The next thing to be spoken of in generall is the manner how this Law was giuen and that is described in the nineteenth and twentieth of Exodus 1. First there was great preparation three dayes together the people were sanctified according to the manner of those times by washings and purifyings shewing both what need wee haue by prayer and reading of the holy Scriptures which may bring vs from worldly to heauenly meditations to prepare our selues euer before that we come to heare the Lord speaking vnto vs in the Ministery of his holy word and also how wee must euer be more and more doing away by the Spirit of Sanctification the blots and blemishes of our natures that we may be the fitter to come into the presence of the Holyest 2. Secondly a straight charge was giuen that neither man nor beast vnder paine of death should come neere the Mount whence the Law was to be deliuered but certaine marks were set beyond which none might dare to passe shewing as the Apostle hence noteth 2. Cor. 3.6.7 Heb. 12.19 how glorious was the Law now to bee deliuered and if such as passed the markes set them were without mercy to die the death that much more the transgressours of any of these precepts should die and find no mercy Heb. 12 2â— Thirdly the Lord descended with great terrour the Trumpet sounding the earth shaking and Lightnings flying abroad insomuch as that the people are noted to haue run away and Moses himselfe to haue said I tremble and quake shewing that the things here vttered were graue and waightie and to be receiued into the heart with a feare of offending against them and also that when the time shall bee of calling the offenders to account with what wonderfull terrour the Lord will then come against them 4. Almighty God himself spake al these words in the hearing of al the people but wheÌ„ they were too weak to beare his words and desired that the Lord would not speake any more for so they should die but promised obedience if Moses should speak two tables of stone were giuen vnto him written with Gods own finger that he might carry them to the people shewing hereby how stony-hard our hearts be and that Gods finger alone is able to imprint them there his speech from Heauen must worke in vs a reuerence of them otherwise we shal all be too negligent of his Lawes 5. When Moses had broken these Tables through zeale seeing how God was dishonoured in his absence by golden Calues which they had set vp and worshipped the Lord bad him hew two other Tables and therein he wrote all the words that were in the first shewing hereby that mans heart by Gods creation had all the lawes ready written in it as the Tables prepared by God himselfe had but the heart which he had gotten vnto himselfe by falling away from God is without any letter hereof in effect vntill that the Lord wrote them anew as it was with the Tables prepared by Moses 6. Lastly when Moses had been long with the Lord and came with these Lawes vnto the people his face shone so as they were not able to looke vpon him for which cause he vsed a vaile when hee came vnto them and put it off when hee returned vnto the Lord shewing hereby as S. Paul noteth 2. Cor 3.13 â—4 that the Iewes should not be able to see into the end of the Law Christ Iesus vntill the vale of blindnesse and hardnesse of heart were taken away by the Lord neither yet could any of the Gentiles without the same
people of these times who though in word they acknowledge the higher powers yet in practise they doe not seeing all their opinions and practises in matter of religion are still to disgrace authoritie and gouernment hereby established both Ciuill and Ecclesiasticall I know that many of them are zealous persons but they are zealous as the Apostle saith to the Galathians amisse Oh that they would weigh that next vnto zeale towards God is zeale to Gods vicegerents and where they are ill spoken of and despised in the heart as it is where their wayes of gouernment are impugned there can hardly be right zeale towards God it being a marke of such as are ordained to damnation to despise gouernment Iude vers 8. and to speake euill of those that be in authority Acts 12. Secondly Superiours are ouer reuerenced by ascribing too much vnto them and extolling them too highly as the people are noted to haue done to Herod saying the voyce of God and not of man whereat the Lord was so displeased that hee strook him with an horrible death and as the Popes flatterers extoll him calling him alterum deum in terris another God vpon earth and Dominum Deum papam the Lord God the Pope with other the like blasphemous appellations 1. Cor. 11.1 Thirdly by making them absolute patterns to be followed in all things for it is no excuse for people liuing in sinne to say they follow their minister or for children to follow parents or subiects their Princes for examples of the greatest are no further to be followed but as they follow Christ as Paul speaketh of himselfe Follow mee as I follow Christ Iesus The blind guide and he that followeth him shall both fal into the ditch 4. By preposterous obseruance towards them in the Congregation which is when we rise vp to great persons being in the very act of Gods worship this is absurd as much as if wee should say by thy leaue Lord a little heere commeth a greater then thou for why else dost thou rise if he be greatest and most worthy whom thou dost now worship Wherefore looke not for nay suffer not this absurd honour to be done vnto you yee great persons parents and masters vnlesse ye would part stakes with God yea be better accounted of whilst men rise off their knees to God to bow vnto you 5. By our humble prostrating the body vnto them as vnto God Acts 10. Saint Peter forbad this vnto Coâ—nelius and the Angels raised vp Daniel and Saint John prohibiting this kind of reuerence to be done by one fellow-seruant to another This gesture where it proceedeth from religious humiliation and worship commeth very neare the brinkes of open Idolatrie and cannot but incurre that reprehension Take heed thou doest iâ— not But in ciuill worship performed to Kings I dare not condemne the lowest prostrations whereas I see in the Scripture that such gestures were vsually exhibited to the most pious Kings 2. Sam. 14.22 So Ioab to Dauid fell to the ground on his face and bowed himselfe Yet could I wish that Christian Princes in their piety and by their authoritie would enact a difference betweene the signes of reuerence yeeldable to the heauenly and the earthly Maiesty that there might bee some outward as well as inward adoring gesture appropriated to Gods worship vtterly vncommunicable to any mortall man though bearing the image of God and exercising a vice-gerency of his Soueraignty What is to be thought of childrens kneeling to their parents morning and euening to aske their blessing Answ Kneeling to aske blessing I take it that this custome is lawfull and grounded vpon this Commandement Honour thy father and mother that they may prolong thy daies that is by their blessing which in godly parents hath euer been accounted a sacred â—â—ing Therefore Isaac would giue his blessing to his sonne Esau before his death and Iacob to his children and the children of I seph which examples though they were extraordinary as farre as they were speciall prophesies yet they shew it to bee a very ancient and laudable custome and of excellent vse for children to aske and parents to giue their blessing vnto them because as their curse hath alwaies been ominous to wicked children and disobedient that is such as hath bin followed with Gods curse so their blessing hath been auspicious that is such as hath been followed with Gods blessing vpon good children and obedient And the like is to be thought of the blessing of spirituall parents that it hath vertue by Gods ordinance annexed vnto it and therefore is not to bee neglected but reuerently to be receiued before that wee depart the congregation For kneeling vnto parents and vnto Princes if it be but as vnto men it is as lawfull as any other low bowing vnto them for nothing can bee pressed against the one but it alike impugneth the other if it bee otherwise intended by way of religious adoration as some Heathen Emperours haue taken vpon them the honour of Gods it is Idolatrous The sinnes of Superiours And hitherto of the sinnes of inferiours Superiours sinne against this commandement by too much austerity and rigor or by too much remissenes Their sinne may be referred to these heads 1. Cruelty and threatning for this is most vniust and vnequall for the reuerence and seruice which seruants and children doe to their parents and masters wherefore it is forbidden Yee masters doe the same things to them Ephes 6.9 putting away threatning knowing that euen your master is in heauen and there is no respect of persons with him Thou doest rather represent the deuill who striketh feare into men and terror in thus doing then God whose Image thou shouldest beare 2. Denying them things conuenient meat drinke cloth resting time and recreation which may be sufficient Heere is Mammon serued indeed whilst to get wealth thou dealest so vnworthily with thy family euen wringing it out of their flesh and spirits which thou doest thus pinch and beate downe that they cannot be so seruiceable to Church or common-wealth They shall crie against thee to heauen and their crie shall bee heard if being weary of their liues through thy hard vsage they shall doe any mischiefe to themselues or others or runne head-long into any forlorne course through griefe and despaire thou art guiltie of their sinne because thou haste driuen them to it 3. Prodigally wasting all or most part of thy estate without any prouidence for posteritie or care to reward the extraordinary paines of thy houshold seruants 2. Tim. 5.8 If there bee any that prouideth not for his owne and namely for them of his houshold he denieth the faith and is worse then an infidell 4. Neglecting the good education of youth through the want of teaching or praying for them and inuring them to good duties and by leting passe grosse sinnes and disorder without due correction Heauy will their account be for this at