is of the power and by the finger of God effected so every evill thought word and act the workes of the Divell perpetrated by his lend agents and instruments 41. In the second place what meane you by the wicked world All that is not of God produced in the world viz. all the corruptions and as it is called the covetousnesse and concupiscience and pompes and vanities of the same 42. But are not these the workes of the Divell Yes and so with him and in him considered as the author in the world as the subject place and matter where seene and acted in the slesh as the agent and instrument the Divell useth in effecting them 43. VVhat is meant by pompes All unnecessary proud and superfluous excesses in the world exceeding that Christian measure and moderation becomming the servants of God whether in meat drink apparell or other vaine ostentation 44. Are all pompous showes pageants and solemnities then unlawfull By no meanes if within measure and moderation prescribed in comparison of the estate or persons to whom they appertaine 45. How meane you that All the solemnities in the publique service of God fitting the magnificence of him and his Temple all ornaments of estate belonging to King Magistrate City or University for the better administration of the government of the Church and Common-wealth all ensignes of honour and the like on lawfull and honest occasions used and worne Publique triumphs and shows in honour of Prince Countrey City or Common-wealth or any member thereof by law of God and man approved and allowed or for some good end ordained 46. VVhat doe these profit To the well and orderly government and apparant honour and decency of Church and Common-wealth yea to the advancement of vertue and so encouragement of good and vertuous mindes 47. How may it be By the fitting splendor and glory of Gods House the Kings Court City or University eminently advanced in such manner testifying the flourishing estate and prosperity of the same which every good man is glad to behold 48. Doe any envy them this If any doe as loath either Kingly Courtly or other robe of decent ornament should exceed the size of the Millers or Weavers jacket that may be apparantly seen such more precise then wise little respect the decency and comelinesse fitting a well ordered estate the honour of God and his Church or Majesty of the Prince 49. What is then here renounced Unnecessary proud vaine and superfluous pompe beyond those rules of decency ornament or honour by law and wisdome prescribed 50. VVhat are the vanities of the world All these superfluous excesses and whatsoever else savoureth of the nature of sin which is vaine 51. How is sin vaine As empty of all goodnesse and making the soule empty of grace and worse then nothing so both vaine the use not satisfying and in the end extreame vanity and vexation of spirit 52. How saith the wise man all is vanity In two respects 1. As all things in the world are but momentary and soone fading 2. As they are too much infected with sin the just sinning seven times a day and so all his actions and all things else even vanitie of vanities 53. VVhat are the sinfull lusts of the flesh Our homebred corruptions our sins and lusts traitours to our selves and owne soules by which the Divell working taketh us his captives and so we become servants to sin and him whom by his meanes we obey 53. VVhat meane you by the flesh The worse part of man the house of clay the body of death or prison of the soule as rebellion against God 54 VVhat the lusts All evill concupiscence tyrannizing over the soule by the meanes of the flesh so drawing both captive to sin and death 55. How sinfull lusts 1. By the subtilty of the Divel suggesting them 2. By the maliguity of the world fostring them 3. By the frailty of the flesh breeding them And by whom the soule infected the whole man becommeth exceedingly sinfull if we doe not resist and strive against them 56. How are we to resist them By faith and continuall and hearty prayer to God to give us his grace whereby it commeth to passe the life of a good Christian is a continuall warfare or combat against these three spirituall enemies fighting against the soule the Divell the World the Flesh. 57. In the second place how is faith here described By beleeving all the Articles of our Christian confession 58. VVhich are they Expressed hereafter in the Creed 59. VVhom doe they concerne God and his Church whereof we are made visible members of the baptisme so received into that society 60. VVhy doe we professe or learne them That we may know God and our owne estate 61. VVhat of God How he is a most powerfull eternall wise glorious and gracious God and our Creator and father in Jesus Christ. Redeemer delivering us from all our enemies Sanctifier comforting and preserving us in all our necessities 60. VVhat of our selves That though by nature we are sons of wrath in Adam yet in Christ adopted sons and made members of the Catholique Church and communion of Saints have blessed hope of forgivenesse of sins resurrection of the body and life everlasting 61. To what end are we taught this That we may both conscionably Learne Know Professe Promise Practise our Christian duties the better 62. How so By ordering our selves as the servants of so great and good a God and applying our selves to his worship and obedience as becommeth Saints 63. In the third place then how is obedience here decyphered That generall duty of ours is set forth 1. By the universall diligence in keeping and observing 2. By the universall object of this diligence the will and commandements of God 3. By the universall countenance of this diligence all the dayes of our life c. 64. How followeth it in this place As a fruit of faith whereon it dependeth for if we know God as we ought we cannot chuse but serve and obey him 65. How is this duty commended In that obedience is better then sacrifice 66. VVhy so preferred Because by sacrifice we offer but the flesh of Lambes Bullocks or other Cattel by obedience we offer our owne selves soules and bodies to God as a living holy and acceptable sacrifice mortifying and subduing our corrupt affections to the will of God 67. How is our diligence in this duty described By keeping and walking in or observing the Commandements and will of God 68. VVhat meant by keeping Our will and desire to Seeke into Learne to know Remember Lay up in our hearts Ponder consider That holy wil of God his Commandemēts 69. How to walke and observe them To direct our wayes and words and workes and counsells thoughts and hearts according to the same 70. VVhat the object or matter here named The will and Commandements of God his holy Lawes 71. VVhat is the will of God Our holinesse and sanctification in body and
and mercy to our consolation 5. Thankfull expression of praise both in word and deed life and actions for this his admired mystery and meanes of our redemption 41. What followeth in the Creed The other parts of his humiliation in his passions and sufferings death buriall and descent to the grave and hell in the following foure and five Articles SECT 6. The second degree of Christs humiliation in the fourth Article The Analysis of the fourth Article In his passion and the maine parts thereof His sufferings and obedience to the Law and thereby to death for us that by our transgressions of it had so deserved and by whose death and performance of it or obedience both active and passive we are freed if we study and strive with our best endeavours to performe the same whence our chiefest comfort ariseth As by whose stripes we are healed The many degrees and processe of whose sufferings and continuall travels labours and contumely that he throughout his whole life and especially at his death a little before it for our sakes endured and under-went are here in order described as also the most bitter potion or cup of his Fathers wrath his bloody passions with all those remarkeable ciroumstanstances agony betraying unjust judgement crowning with thornes buffetting reviling and lastly crucified that night shamefull and ignom nious death wherein how much more excellent his soul so much more sensible of misery and exquisite his torments of both soule and body though death by his death destroyed and by his buriall our graves as it were opened and our rest or sleepe ther sanctified and so we learne to sorrow for sin that caused such his hitter sorrow and sufferings yet comforted in his death that destroyed death and opened to us the gate of glory 1. VVHat is the fourth Article He suffered under P. Pilate was crucified dead and buried 2. What is hereby expressed The manner of his many sufferings he suffered in his life at his death His humiliation to death buriall under Ponce Pilate dead and buried 3. What is therein briefly then to be observed The second degree of his humiliation and therin two things especially 1. Intimated his perfect obedience to the whole Law in undertaking the performance and curse for us 2. Litterally laid downe his sufferings 4. VVhat obedience Perfect and absolute obedience which all ought to performe hoc fac vives or else cursed every one that continueth not in all these Lawes to doe them 5. How is this part of his humiliation for us In that hee not onely descended from heaven and was incarnate for us conceived and borne and so fitted in the forme of a servant to performe these things for us but was also actually obedient to the Law performing it and all righteousnesse whereby man fulfilled the Law and which is more suffered the penalty due for our delinquencies and by it was made sin for us that we might be the righteousnesse of God in him 6. How did he fulfill the Law In performing what was required and written both in the Law and the Prophets Math. 5. 17. 7. How in the Law 1. All the whole Ceremoniall Law concerned either the service and honour of God the types of him and his sacrifice Math. 15. 17. us to performe and so himselfe as Luke 2. 21. circumcised and offering gifts Lepers as every one of us Luke 1. 2. c. Math. 26. 2. Morall Law in most exquisite love to God and his neighbour all mankinde his brethren for whom he laid downe his life and what greater love 3. Judiciall did wrong no man nay even required not his owne but gave to Caesar what was Caesars and to God the things c. and over and above himselfe for others good 8. How in the Prophets What ever was written by them in exposition of these Lawes or of him and signified in types to be performed by him so he performed all righteousnesse Math. 3. 9. Were we bound to the performance Yes of the whole Morall Law and so much of the residue as were branches thereof seene in the other and pertaining to the service of God or justice to our neighbour 10. But are we now freed From the curse and servility thereof not from the duties and performance for wee are freed from the curse or bondage and feare to be in love with joy a people studious of good workes 11. But hath not Christ performed it for us Yes if wee strive to shew our selves obedient and willing to doe all righteousnesse and so it is Rom. 8. 4 he hath fulfilled the Law for us but with this limitation if we walke not after the flesh but the spirit that is who are willing to be righteous and keepe the Law though not for our weaknesse able 12. How of them that strive not to keepe it He hath done nothing for them for they walke not after the Spirit so if they be sonnes of Beliall without grace not seeking to walke godly or securely thinking or presuming Christ hath done all for them and therefore they seeke to doe nothing to their cost they will finde Christ hath nothing for such gracelesse and secure ones but hath done these things only for his faithfull ones 13. The doctrine then of faith destroyeth not good workes No but confirmeth the godly to goe on more cheerefully in good workes since there is is a reward for such godly and though the worthinesse of them and acceptablenesse be of the power of faith and in Christ yet as God is thereby more glorified so by them a more abundant reward when the ungodly or they that want them shall find none or only the miserable reward of iniquity 14. We are then bound to doe them Yes but to looke for the perfection and sweetning of them to our soules and assurance from him that they are made worthy and acceptable by faith and his most preceious blood 15. What comfort herein That there is help laid on one that is mighty and able to performe and so if we be willing though not able to performe all righteousnesse hee hath done it for us yea and borne all our transgressions 16. How is that In that second part of fulfilling the Law his sufferings for sin and bearing the punishment both in body and soule due to all our offences 17. What were his sufferings Of two sorts 1. Generally all those miseries in the flesh sustained for our sakes even in his infancy childehood and before his manifestation to Israel 2. Especially those grievous ones suffered 1. after his manifestation 2. immediately before and at his death 18. Which of the former sort 1. In his infancy the common miseries in his infancy which as the rest considered in regard of his excellency of person so much more eminently perspicuous 2. Persecution raised by Herod so soon as born in pretence of worship seeking his blood and slaying so many infants not sparing his owne childe that it was said and verified better be
against finne pressing him on all parts that hee cryed out Eli Eli c. Did God forsake him No but the heavinesse of the wrath and curse pressing on him so sore in the grievousnesse of the anguish made him insensible of the comfort so though the divinity never parted from him yet in the parting of body and soule and grievous torments he felt not the comfort though by the assistance of it he was more then conqueror 32. But how could hee in that excellency of soule feele such torment or not feele the comfort By how much more excellent in soule and spirit by so much more sensible of the wrath of the offended Majesty of God as all best soules best know and feele it when the unwise doth not consider and the foole doth not understand it but his as the most excellent so most pressed with it especially considering the waight of the sinnes of the whole world infinite in waight number and measure as against the Infinite Majesty under which his soule now groning made a sacrifice for sin as most excellent most exquisitely felt the sorrowes of death even beyond all the Martyrs and sufferings in the whole world and so might well be robbed of comfort when plunged into that gulph of misery when yet by that deepe anguish and dignity of his person with assistance of the Deity that never left him hee conquered and brake open the gates and power of sin death and hell 33. What were the consequents His death and buriall wherein by his death hee destroyed death and by his buriall he fulfilled the curse to the utmost mite to dye and returne to earth yet thereby sanctifying both death and the grave to a gate of life and way towards glory 34. How did his death destroy death By fulfilling the Law and punishment not only to the full but beyond all debt by the dignity of his person and so death having seized on him that knew no sin had exceeded his commission and the law given that the soule that sinneth shall dye and by this meanes lost both his sting the power of the Law now satisfied for them that are in Christ and his authority having beyond his authority swallowed him that knew no sin and must render him againe and with him many others in respect of whom death it selfe was now swallowed up into victory 35. What memorable occurrents at his death 1. The Sun darkned to shew Light of Truth eclipsed and Son of God that suffered as Dionysius Areopagita then in Athens perceiving it is reported to say Aut Dens naturae patitur aut mundi machina dissoloetur 2. Veile of the Temple rent as a token of opening a way for the Gentiles to come to the Church and Temple of God 3. Graves opened as a token of death destroyed by the power of his death 4. Dead bodies of Saints arose and appeared to many in the holy City as an embleme or testimony of the resurrection in his power begun in so much that the Centurion and they that stood by confessed Verily this was the Son of God 36. Why is his buriall also remembred To shew prophesies in all points fulfilled hee made his grave with the rich so an honourable man Ioseph of Arimathea having begged his body laid it in a new Sepulchre in the garden and not onely a Consummatum est afore his death but in and after his death of all things and more fully to expresse the mystery as to dye with Christ to sin so to be buried with him in baptisme that wee may rise and live with him in glory 37 What then learne we hence Many and excellent duties As 1. sorrow for sin that caused our Saviours so great sufferings especially he being our dearest Friend or Spouse Lord and Saviour The Son of God 2. A holy comfort in him that death and danger is passed and overcome if we be but truly his and in him for then hee hath fulfilled the Law for us and freed us both from curse and punishment 3. Constant patience in all tribulations both because our blessed Saviour endured greater and that thereby we are freed from eternall death and anguish which as but gentle corrections may be esteemed for what should the condemned person if life be againe granted and full pardon given care to endure a small stroke a moments griefe else and such is our case 4. Mortification of our earthly members so to dye with Christ that wee may live with him for else 1. we doe but as much as in us lyes crucifie againe the Lord of life and worse then the Jewes 2. we have no part in him we doe not deny our selves but him and shake hands with sin the world and the devill in contempt of him 5. Joy in any sufferings especially for the truth thereby more confirmed his as honoured to bee worthy to suffer for him that suffered so great things for us 6. Thereby boldnesse and resolution in any combat or terror of conscience since the greatest enemies of all are conquered by his death and death it selfe destroyed 7. Courage even in the agony and pangs of death since death is conquered the sting taken away the power abated and Law satisfied yet death and the grave sanctified for a gate to life and way to glory sweetned by his taking it on him and in that hee went before us that way to glory 38. What followeth The fifth Article or as some make it a part of the others onely He descended into hell the lowest and last step of the humiliation of Christ. SECT 7. The 5. Article He descended into Hell The exposition of the 5. Article of Christs descent into hell and divers interpretations of the same and acceptations of the words both figuratively and literally by severall authors and expositions thereof insisted on and how far forth severally according to the analogy of which onely confidence faith to be allowed of and approved whereof the exposition containing the bitter torments and even paines suffered in his soule as the second also his descent to manifest his glory preferred but the third of Lymbus and 4 5 and 6. as improper or lesse pertinent rejected but the true and Catholique sense and meaning of this Article explained and demonstrated which how it was in some Creeds omitted and divers objections against the truth of it showne answered and refused as more captious then solid which sort some taken out of Luk. 23. 4. and that saying of our Saviour to the thiefe that this day thou shalt be with me in Paradise and thirdly from his consummatum est then also on the Crosse uttered As fourthly from the want of it in some Creeds and by negative divinity for that not expresly mentioned in the Evangelists though on the contrary firmly proved by them and from divers other places confirmed and so as generally in the Church in all times and by all persons and Orthodox Writers remembred and taught received and beleeved and lastly some of their
arguments retorted on themselves and other scisenatiques and Heretiques or misbeleevers but showne more strengthning and confirming our present assertion with the use to be made of the same 1. VVHat is the last degree of Christs humiliation His descent into Hell expressed in these words He descended into Hell which some annex to the former as included in them others to the following words as a preparation to the consideration of his resurrection from the dead some repute it a distinct Article 2. How is it then interpreted After divers manners and so consequently as diversly understood so variously referred 3. Whence growes this difference From the divers significations and interpretations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Hebrew and more Easterne Churches as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Church 4. What is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth either the Grave or Hell and so divers times either way accepted and used 5. What is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By it also signified the Grave and Hell and no lesse the estate of the departed indifferently whether good or bad to joy or torment 6. How many severall interpretations are there then Six at the least deduced from this ground or difference 7. Which are they The first figuratively understood for the torments of soule and in his soule suffered at in and before his death the heavy anger of God against our sins which caused his agony and bloudy sweat and crying out Eli Eli c. even as it were the paines of hell being depraved of that solace which he was wont to finde in God as learned Doctor Field speakes l. 5. de Eccles. c. 18. 8. Which the second Literally understood of the place of the damned whither he is said to descend not to suffer any torments for consummatum est was said before and the worke finished of redemption and he assured the penitent thiefe This day thou shalt bee with me in Paradise but to triumph over the Divell and Hell conquered and for manifestation of his glory there and to the disobedient spirits to their greater torments and confusion 1 Pet. 3. 19. 9. Which the third Understood the lower parts or some places neare hell but not the hell of the damned where the Patriarchs or Saints before were supposed to abide not having full sight and fruition of God 10. Which the fourth Literally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the grave to which his body descended 11. Which is the fifth Figuratively thereby understood in the phrase of the Greeke the estate of the dead 12. Which the sixth Figuratively also to signifie his stay in that state or the grave three dayes as it were the duration or permanency thereof 13. Which is the most approved interpretation The first and second as most consonant to the analogy of faith and expressed or allowed in the doctrine of our Church the others either exploded or impertinent 14. How the first approved For that it is most assuredly true that our Saviour felt most extreame torments in his soule that even the paines of hell after a sort gat hold upon him as the Psalmist and Prophet David speaketh when he sweat drops of bloud and that there needed an Angell from heaven to comfort him as Luc. 22. 34. and after cryed Eli Eli c. by the dismall apprehension of the heavie wrath of God and sorrowes endlesse due to us and lying so heavy on his soule which may further bee illustrated and proved by these reasons following 15. Which be they That such and so great sorrowes did seize on his soule appeareth in that 1. That with onely consideration of them hee was so troubled that he confessed My soule is heavie even unto the death and prayed those three times with that fervency Father if it be possible c. Mat. 26. 28. c. 2. His apprehension of the sorrowes caused these drops bloudy sweat and agony and so terrible griefe and trouble of soule that needed the Angell from heaven Luke 22. 42. c. 3. The feare of death so terrible was so apprehended that it wrested those prayers and supplications from him with strong cryings and tears to him that was able to save from death whereby he was heard in that hee feared Heb. 5. 7. which shewes the greatnesse of the trouble of his soule 4. So wonderfull was that feare he was surprised withall when he suffered that hee cryed Eli Eli c. and a second time and gave up the ghost that offering for sin 5. As he was more powerfull then all the Martyrs so he suffered more then all if all were put together from righteous Abel to this day 6. His soule being an offering for sin and soules having sinned and all the faithfull in him and their sins in his soule to be expiated and everlasting death due heavy indeed and grievous paines must needs take hold on him by which we delivered in his power though with extreame paines and sufferings 16. But what is the end thereof That howsoever insupportable by men and Angels or unutterable yet thereby perfectly redeemed both body and soule by passions both of body and soule in the power of his divinity that never left him not even in that agony passion and death when hee seemed to bee overcome whereby yet he became conqueror 17. This interpretation then of his descent into hell is approved of Yes though perabolically interpreting it yet as agreeable to Scriptures and the analogy of faith 18. How the second interpretation Literally true also as consorting with the plain text of Scripture words of the Creed and testimony of Fathers and expounded by our Church so in regard of his triumph over hell and Satan and manifestation of his glory there and to them to their greater terror torments and confusion as Saint Peter seemeth to intimate saying in the spirit hee went and preached to the spirits in prison which were disobedient in the dayes of Noah 1 Pet. 3. 19. 19. How of the third Exploded by our Church and holy Scriptures as that acknowledge no third place or state of soules departed but Heaven or Paradise the place of joy and hell the state of the damned 20. How the fourth As lesse pertinent or proper since thereby is only signified what was before expressed by hee was buried and so a tautology of buriall as to say He was buried and descended to the grave in effect but he was buried and he was buried 21. How the fifth A like impertinent interpretation and inferring A tautologie of death before expressed in that he was dead for what difference betweene he was dead and descended into the state of the dead 22. How the sixth Little other then the former for being in that state it importeth some stay and how long that was is declared in the words following The third day he rose againe from the dead 23. What then Catholiquely understood by his descent Either
the grievous torments that he suffered in his righteous soule beyond compare or that he descended or stooped so low in his humility and exinanition of himselfe to manifest his love extended to mankinde and glory now asserted and assumed to the very gates and into the dungeon of hell to the soules and spirits there desolate and deserted of the grace of God or out of his gracious presence there plunged in unspeakable griefe and torments by their wretched and wicked fall from God or prevarication against God and his Christ which though never so great joy to Saints Angels and soules of the Just onely served to them to increase their torments and so after his victory on the Crosse over sin and death this representing a triumph over hell and all that wicked rabble or all that is accounted evill and that hold of sinne and hell or the Prince of hell the Divell 24. But as is said in the story of Dives there is a great space set that none can goe from heaven to hell or returne thence to heaven Luke 16. It is true of any other but the Son of God hee only excepted and yet they also there saw and spake to one another but indeed there is so great a gulfe between them and their estates of despaire and other ugly hellish terror and griefe they can never come one at the other or to the joy and comfort or other estate one of the other such endlesse distance is there betweene their severall habitations and conditions the one injoying eternall blisse by the other quite forfeited and utterly desperate of all remedy and within himselfe as well as before God judged and condemned or this one having unrecoverably lost all grace and time of grace but the other made so good use of it and by grace and in the day of grace momentae unde pendit eternitas improved both that eternally and invincibly impossible to be cast out and possessed of glory which is the joy of the elect summe of all blisse and so the one of all things receiving joy and comfort as delighted in and pleased with the will of God the other in all things tormented that if in heaven as Satan came before God and among the children of God Job 1. yet no comfort in or joy from the glory of that place but rather griefe and torment to be or be accounted no more worthy of it having forfeited it and the price of it the time graces and what else once granted them for the gaine and obtaining that pearle or treasure and the very joy of the Saints a corrasive to them so this such a gulfe they can never passe and though see and speake can never come one at the other yet as these might see and speake as it were at enterview one to another and God is every where much more may Christ who is God how he please descend to shew his victorious conquest and triumph there and so truely divers wayes to be understood he descended into hell 25. But this phrase was left out in some Creeds It is true so it was in the Symbol of the Church of Rome and divers of the Easterne parts as appeareth by the Smyrnian Sardian Toletan Ephesine Constantinopolitan Chalcedon Councels and other ancient confessions but in some of them as the Roman since added is and may be well thus interpreted Whether Literally for his descent in triumph and manifestation of his glory Figuratively and parabolically for the pains of hell sustained in soule at and before his passion under the heavy wrath of God and curse due to us in body and soule Ruf. in Exposit. symb Jerom. Epist. 41. part 1. 26. But there are many and maine objections used against this his descent into hell Many but not so maine or indeed of any consequence to evince what they would or subject so plaine an Article of the faith so universally received and so fully confirmed by holy Scripture 27. They may be easily solved then They are and more pregnant places and proofs by farre produced to the contrary and in confirmation of the truth of the position evidently shewing them but in a manner falacies or captious and sophisticall argumentations 28. But many have infisted on them Yes and no point of doctrine almost never so sound but hath had many impugners no conceit so foolish but hath had many maintainers and upholders 29. It may be profitable to heare them Yes related and resolved since not once but so often stirred and agitated by uncircumspect and simple persons that have erred by them so to receive and have more full solution and to insist more firmly in the truth cleare foundation and though else it might seeme Camarinam movere to stirre up the stinke of some old heresie yet in this respect needfull to satisfie and recall the erring judgements of any missed by partiality or misinterpretation against the current and generally received doctrine of the Church and holy Scripture and such onely left to erre that are either 1. Lazie and will not seeke to know the truth and full satisfaction 2. Wilfull and bent to follow any by-way whatever evident proofe and reason able to satisfie any judicious evince the contrary of which overweening and wilfull spirits every age affording too much plenty and ours superabounding to the sowing and planting or replanting of many an ancient and later heresie 30. May we heare some of the principall objections then It is objected out of that Luke 23. 4. c. Father into thy hands I commend my spirit that therefore hee was not in hell but as a bare conceit scarce worth an answer as falling of it selfe for as by Gods hand his power and protection meant what place is free or out of the hand of God the Psalmist teacheth us as Psal. 139. 8. If I ascend to heaven thou art there if I goe downe to hell thou art there also if I take the wings of the morning and flye to the uttermost parts of the earth there also shall thy right hand hold me So our blessed Saviour in the words of the same Psalmist commendeth his Spirit into his Fathers hand or protection which he was also assured of whether in Heaven and Paradise and hell 31. How secondly It is objected out of that saying This day thou shalt be with me in Paradise spoken to the thiefe on the Crosse that therefore he was not in hell But the answer most plaine both that of Saint Augustine that he filleth all places Heaven Paradise and hell and no place free from his presence as before and so as he was God with him in Paradise or Heaven in regard of his divinity as in his Epistle 57. ad Dardanum Secondly his Soule and Spirit might both ascend into Paradise as was convenient and the same day to hell also for the manifestation of his glory or descending first and ascending after Ephes. 4. 9. as we see the excellent quick motions of the minde and soule and
fully dead he had fulfilled the law and curse 2. Later lest his Disciples faith might faile or comfort too long be deprived and their hope to be turned into despaire 6. How the Prophesies Both of Hos. 6. 2. After two dayes c. and the third day he shall rise Jonah 1. 17. and 2. 2. utged the 1 Cor. 15. 4. c. Christ himselfe Matth. the 17. 12. 23. The Son of man shall be slaine and rise againe the third day and Matth. 20. 10. Mark 10. 34 Joh. 2. 19. 7. How the type of Jonah As is declared Matth. 12. 40. as Jonah was three dayes and three nights in the Whales belly so must the Son of man be in the heart of the earth 8. What more considerable in the time That it was 1. The first day of the week the Lords day our new Sabbath the Christians rest the day whereon the creationbegun and the day of the second creation so by Christ perfected our redemption 2. Morning early the first time of the day so day of grace here begun and true light arise in it and enlighten it 3. Extraordinary light of the world as before the Sun rising to shew the new Sun of righteousnesse with his preventing graces riseth so for the illustration of the new world in that true light 4. The first Month with the Jewes as a beginning of the new yeare of joy and eternall Jubilee of all Saints 5. Spring of the yeare so the spring of the new world as the day spring from on high so the worlds new birth and spring in restoring peace and redemption 6. Time of the Passeover when to fulfill the Passeover the true Pascall Lambe was offered the ceremonies so to cease all shadowes abolished the truth it selfe appearing 7. Finally he rested the Jewes Sabbath to the fulfilling but end thereof at his death that brought new life to the Christian Church and Sabbath by his Resurrection What note you in that action his Resurrection The efficiency in the power of divinity whereby according to the decree and will of God his soule reassumed the body and raised it out of the grave The effect in him his body raised from death to life the first fruits of them that beleeve The effect in us spiritually our raising from the death of sin to the new life of grace Corporeally our assurance and earnest of our resurrection at the last to the strengthning of our hope and confirming of our faith The effect in Types thereof for our farther comfort and instruction 9. What was the efficiency The great power of the divinity united to his humanity and by that to us as his members to the raising of him the first fruits and us at last that though it suffered him to sleepe that three dayes death in his passion did not leave his body in the grave nor suffered that Holy One to see corruption and in the same vertue by his merits after our sleepe of death will at last raise us out of the dust 10. How the effect In both his humanity and by him over ours in the mighty power of the divinity and raised him first and so will us at the last 11. What Types thereof Not onely Jonas by those three dayes in the Whales belly representing the time of our Saviours stay in the grave and bosome of the earth but Isaac after a sort at his birth in the deadnesse of Sarahs wombe and Abrams age received from death and more at his binding for the sacrifice on Mount Moriah restored to life and a figure of this onely Sonne of God and Sonne also of Abraham Christ here offered in sacrifice on the Crosse and thus restored to life 12. What other Types were there Both Adam himselfe Enoch Elias and divers other types of him and Emblemes herein of him and of the resurrection 13. How was Adam Though in him we all dye yet whiles he was in the state of perfection see wee in him a type of Christ the second Adam and the resurrection who in a dead sleepe had the woman taken out of his side his spouse named Eva the mother of the living as Christ in this dead sleepe had out of his side sending forth water and bloud the Church his spouse taken as it were out of those wounds by his death who is the mother indeed of the living 14. How was Enoch As one that walked with God and so taken from men was no more seene but raised so to life from state of that mortality 15. How Eliah In that manner taken away from men and mortality by the chariot of God translated to heaven to have this part in the resurrection of the just and be an evident type of Christ and embleme of the same 16. How any others The three in the Old Testament raised to life the widowes sonne of Sarepta the Shunamites son and the man raised by the Prophets body The three in the New Testament Lazarus the widowes son of Naim Jairus daughter all as it were to shew us the power of God in them and so many emblemes of Christs resurrection who was so the seventh of them that were raised or tenth of them all that were types and emblemes of him and his resurrection as a perfect number as from whom they received all the holinesse vertues and power of the resurrection which they were ordained to foreshew as figures of the same 17. What learne we hence Our duties as of mortifying our earthly members in remembrance of his death so a rising from the death of sin in the remembrance and power of his resurrection who dyed for our sinnes and rose againe for our justification who will so raise our soules in this life as both bodies and soules after death at last and also many other comforts hence arising 18. Which are they 1. Both the strengthning and confirmation of our faith in the comfortable remembrance of Christs resurrection already performed and so many other Saints of our owne nature of flesh and bloud with him or emblemes of him 4. Erection of our eye of hope to the state whereunto hee our eldest brother is entred and hath already received and invested divers in life and the resurrection of the just 3. Comfortable walking in this vaile of misery where we must one day meet with death in regard of our assurance in him of a joyfull resurrection 19. What fruit hereof Fourefold 1. heavenly minde set on heavenly not earthly things 2. Holy life new borne babes pure innocent and harmlesse 3. Joy in the graces and Spirit of God and in heavenly not corruptible things 4. Growth and increase in holinesse as branches of the true Vine Christ c. 20. What followeth In the sixt Article the second degree of his exaltation in his ascension to heaven in these words Hee ascended into heaven 21. What herein to be considered 1. The matter action ascension termini from earth to heaven 2. The manner in the presence of many witnesses with the time and
11. and 12. Articles of the Creed concerning the Priviledges of the Church and first forgivenesse of sinnes by washing us in Christs blood covering of our sinnes and imputation of his righteousnesse to those that are his and none others we being not able to satisfie for our owne but needing God powerfully the Church ministerially to forgive them where faith in Christ is required the condition whence the use of much comfort and consequently the blessed hope of resurrection the second priviledge manner certainty and reason wherof are here observed taken from Gods justice equity and mercy As also farther illustrated by divers examples and similitudes presenting to us a shew of the resurrection so the order of it and excellent estate therein more amply expressed in respect of the godly and what good duties to be hence learned and what good uses to be made of the same Whence also consequently our joyfull hope of life everlasting The last Articls where life of joyntly of soule and body raised and united in joy unspeakable and endlesse in heaven is by that to be understood which is also called the union With God and fruition of the glorious Godhead and blessednesse eternal which is the life of Angels though the meanes or cause of it as Christ or the word sometimes figuratively called life and life eternall or as it may be inchoate herein in the kingdome of grace as consummato in glory whereas the contrary and estate of the damned not properly a life but death or ever dying life and so not mentioned in the Creed where onely the comfort of the godly intended the use they make and duty they ought o learne in seeking striving for it in assurancâ— of which their blessed faith and hope they say Amen 1. VVHat is contained in these three last Articles Three priviledges granted to the Church and not elsewhere to be found or attained each Article one viz. 10. Forgivenesse of sinnes 11. Resurrection of body 12. Life everlasting 2. What is forgivenesse of sins Gods passing by our sins without calling them to his remembrance to shame or punish us for them but on the contrariwise imputing righteousnesse to us and accounting and allowing us just 3. Wherein consisteth it In these two things the Covering or cancelling and discharging of sinne Imputation and gift of justice 4. How is the covering or discharging of sin In taking away both the spot and staine of guilt and consequently the removing all punishment 5. How is it done By washing our soules in Christs bloud purging them by his merits and drowning them in the sea of his infinite love and mercy and as wee are in Christ he beholdeth no staine in us hee seeth no iniquity in Iacob and the cause of sin removed punishment the effect and death eternall the due to sin must needs be done away 6. How the imputation of Christs justice and his merits As in him our sins done away so in him is justice given by putting on him and his robes of righteousnesse as we are in him part of that holy society the communion of Saints and members of the true Catholique Church 7. To whom is then forgivenesse of sins Onely to the true members of the Catholique Church for so to them that are in Christ thence is no condemnation because they are of that body and in him in whom God is well pleased and so to all others who are not in him what can bee expected but condemnation 8. Can we not satisfie for our owne sins How can we satisfie for sin that without him and his grace are not able to thinke a good thought and when our best workes in comparison of true holinesse are but as poluted and filthy clouts before him and when wee have done the most we can it is but our duty yea when the best we can we are but unprofitable servants where is then our merit of our selves or ability to satisfie for our misdeeds 9. Who forgiveth sin Onely God the Father Son and Holy Spirit who having power to make the Law have power to forgive the offence 10. How is the Church said or men to forgive sinnes The Church ministerially and that divers ways from God as by The ministry of the word procuring it by offering and ordering the doctrine of repentance and forgivenesse of sin and converting sinners to God The exercising the power of the keyes by Gods order and commission for the benefit of the Church to humble the soule The applying the same to the penitent and so in the power of Gods commission to give and pronounce absolution to the benefit and comfort of the soule desiring the same 11. How the keyes or power of them exercised In foro 1. Exteriori in facie Ecclesiae more publiquely in the sight of the Church to the reforming of offences and removing of scandals 2. Interiori conscientiae more privately to the comfort of the soule and quieting the conscience of the humble penitent 12. How men how doe they forgive Onely partially in regard of some part of some offences concerning them but God forgiveth to the truly penitent totally in respect of all parts of both guilt and punishment and fully whatsoever either the Church holily intendeth or men neglect or wilfully refuse to forgive if he please 13. How stands this with Gods justice As in justice even to the utmost satisfied in the sufferings of Christ and in mercy as he gave and accepteth him and in his merits for us 14. What is then required to forgivenesse of sins A lively faith in Christ whereby we apprehend him and his merits and perfections thereby applyed and made ours whence commeth true repentance forsaking sinne and cleaving stedfastly to God 15. What certainty of it Gods gracious promises in Christ effectually applyed and sealed to the soule by the ministry of the Church in the holy use of his Word and Sacraments 16. What learne we hence In this life seeking this priviledge in the Church 1. To make our calling and election sure in Christ. 2. To become truly a member of his so to have our sins forgiven 3. Obtaine peace of conscience thus and both with God and men 4. To disclaime our owne merits so in humblenesse crave and have Christs justice 5. To try our faith by our repentance and so by our assurance of forgivenesse and thus seeking we shall surely attaine it both from God and his Church and have peace with God and men 17. What followeth of this Resurrection of body as a consequent of forgivenesse of sins for as death entred by sin so sinne also taken away the punishment also to be removed which being of the body in part shall also in that part be dissolved at the last and the body raised 18. But how and when shall it be By the mighty power of God and in his word by the voice of his Angell and sound of his trumpet at the end of the world 19. How can this be Though wormes have eaten it or
Seas or grave turned it to rottennesse or wilde beasts or fishes devoured it yet when he saith Come againe yee children of men no graves rottennesse or corruption can keepe them from his presence whose word can againe restore them as at first created them out of nothing 20. How is this further confirmed Even by the rules of reason at least from the justice equity and mercies of God in Christ. 21. How in reason As they in the soule pleased or offended God so to be made the object of his justice or mercy for as he is God of Abraham and God of the living of all Abraham and not a part onely his soule as else illustrated by divers examples and similitudes 22. How in the justice of God As the body with the soule offended the divine Majesty so with it to be called to account and since no such justice yet seene performed that it should hereafter bee at the last 23. How in equity As both soule and body served God and did honour him and in Christ accepted of him so both to rise to be honoured which commeth towards his mercy and as he is Father of both in Adam and Christ. 24. How his mercies in Christ As promised to all faithfull and for his promise sake both body and soule to be blessed else but a part of blessing and God and Christs servants but in part his or part of his servants raised but as his blessing perfect and promise without failing or repentance so full and perfect restoring and blessednesse both in body and soule 25. How farther illustrated By examples and similitudes of the resurrection 26. What examples Not onely Christ himselfe in whose forme we shall rise which also giveth a taste as a first fruits assurance and testimony of our Resurrection and sheweth Gods power and good will to our nature but also of divers others as the widow of Sarepta and Shunamites son by Eliah and Elisha raised to life the man by the Prophets bones and those three raised by Christ Dorcas by Peter and Eutiches by Saint Paul all farther testimonies and tokens of the very bodies resurrection 27. What other similitudes Of the day succeeding night spring after winter even flyes and Bees the Rigndove beast Myoxus and Phenix from death usually reviving to life againe seeds cast into the earth there dying yet quickned againe Saint Pauls instance of the Resurrection 28. What hence gathered That as when wee see some herbes bud in the spring we know so others may so when we see some bodies raised we may know by their example others may also or when we see some excellent Artist show some excellent workes by it wee know he can doe more if he please so when wee see God raised some and gave life and cloathed the soules with the bodies he can doe so by all the rest when he sees his time and when he please 29. With what bodies then shall we rise With the same wee live here as holy Iob saith and Saint Paul with our owne bodies yet made glorified incorruptible and spirituall bodies 30. How glorified As fitted to that mansion they shall possesse in the heavens 31. How incorruptible By doing away all corruptions and imperfections which may tend towards death or offence to the soule so a comfort whatever imperfection weaknesse or deformity there all such imperfection and defect shall be done away and the glorious soule as a glorified one so shall have a perfect and incorruptible body to praise God with eternally 32. How said a spirituall body Not that it is turned to a spirit but in regard of the excellent qualities it shall be then endued with in comparison of this body of frailty and earth that we now possesse and as it shall be comformable to these spirituall exercises of the soule then to bee used and sympathizing with that spirit subject in all things without reluctancy to the Spirit of God 33. How the Resurrection effected By the Father in the Sonne and virtue of the Holy Ghost whereby all shall be raised and brought to judgement 34. Of whom this resurrection meant Of the godly hereby princially intended the symboll of whose faith is here expressed but of all here intimated of the just to mercy the others condemnation hence consequently gathered 35. What learne we hence Good duties in preparation of our selves for a joyfull resurrection As 1. not to live like Epicures or such as expect no resurrection but in dayes of grace as preparing for a life in glory 2. To consider how though death impaire us there shall be a resurrection to renew us 3. To serve God with all our members bodies and soules also that all may be partakers of a joyfull resurrection of the just to glory 4. To be comforted against death in this hope and joyfully expresse the same in all things 36. What comforts to be hence raised In that as we may finde hough we live a thousand yeares yet wee must dye in the first Adams fall so now though a thousand or thousands in the dust yet in the second Adam we shall be raised in his forme and power so 1. To beare all weaknesse sicknesse deformity even death it selfe with patience since Christ will raise all that are his in power and beauty to glory 2. To bear the parting with our neerest friends patiently in remembrance of this resurrection and meeting againe in joy in body and soule at the resurrection 3. To beare the very parting and laying downe of this body of dust with that moderation and comfort beseeming a Christian and servant of him that will at last reward all our service done to him either in body or soule with a mercifull and just reward 37. What followeth hence As a consequent of this resurrection life everlasting for as forgivenesse of sinnes argueth taking a way the punishment death and so a resurrection no lesse it and the resurrection import the position of life everlasting 38. What is your hope then Of a joyfull resurrection to life everlasting both in body and soule to be consummate with God and all Saints in the heavens 39. What herein to be considered The life of body and soule eternity of the same The sum and consummation of all happinesse in such joyes that no eye hath seen or eare heard or could enter into the heart of man prepared for the Saints and to endure to eternity 40. What is life The act of living not so much consisting in the continuance as exercising the faculties of life and enjoying the goodnesse 41. How mean you that For that long continuance as a hundred or a thousand yeares without knowledge the light of life or action the exercise of life or doing good and the best acts of the soule is but as it were a long sicknesse and lethargy of the soule or deficiencie of life wanting the fruit and comfort of the the same 42. How doth the soule live By her owne being but from God authour of that being and
and vertue thus comparative in respect of that name referred to his Attributes though otherwise usually accepted for his name 23. How are his attributes else showne By his appropriating or entituling himselfe to Israel or Israel to himselfe calling himselfe thy God O Israel and who brought the deliverance whereby he is not onely said the Lord or God but their Lord and their God their deliverer and defendor and as David speaketh the lifter up of their head 24. What learne we hence By that neare bond that we are obliged unto him so loving and good a God that calleth himselfe ours what should be our intimate affection duty and allegiance and how we should be his 25. But how doth this concern us As Israel was the true people of God the naturall vine and we the branches ingrafted in the same and so all true beleevers are in Christ the Israel of God as well as what was literally spoken of them is typically of the whole Church to be understood as is hereafter shewed 26. What the actions here Of deliverance from a most wretched estate and slavery into liberty and peace from all oppressors and oppression to worship and serve him so From Egypt and her proud King Pharaoh From Egypt and tyrannicall oppressors the Egyptians From Egypt and constrained Taske-masters of their owne Nation From Egypt and that house of bondage temporally and corporally of the bodies spiritually of the soules in danger of Idolatry and other abominations abounding there 27. How is this understood Literally of the Israelites so indeed delivered by the hand of Moses in the mighty power of God and mystically of all true Israelites in Spirit having many and mighty deliverances from all enemies spirituall and temporall by the hand of God and in Christ. 28. Who are the true Israelites in spirit All the faithfull engrafted into Christ and so the seed of Abraham who as many deliverances in body so more especially in soule are delivered by Christ out of The spirituall Egypt or Sodome of this world and her Prince the Divell wickednes and vanity and from her 1. Tyranny of sin death and hell 2. Oppressors and 3. Taske-masters 1. Of the Egyptians all externall Agents 2. Of the owne bloud evill lusts fighting against the Spirit House of bondage whether the Flesh and body of death house of clay that depresseth the Sipirit World wherein all wicked Agents and Instruments under the Divell their Prince threaten both spiritual and corporall and endanger us both in temporall and eternall bondage of sin and her punishments 29. What hence enforced As honour to this Lord and love to our God so all duties of love and thankefulnesse for these blessings and deliverances and in especiall obedience in all those respects to his Lawes As if Lord his honour and feare As if God his greatnesse and power As if our God and deliverer love and duty require our best respect reverence and obedience to his Lawes that doe so ensue 30. What else learne we from hence Gods mercy singularly manifested in thus dealing with us and those that are his to win us to grace and obedience our duty in following his example by all meanes to seeke how to procure our owne and others good to his glory 32. How his so especiall mercy In that in delivery of his Law and Commandements there he doth not onely shew what is good or his will and pleasing to him which is a favour and mercy or command it barely which he may doe with all authority in equity but much more seeketh by all meanes to allure us by his mercies favours and promises of life and goodnesse and putting us who are too forgetfull in minde of his many blessings and deliverances 33. What our duty hence For Ministers and all others to seeke by all meanes to bring themselves and many to God setting forth and calling to minde his manifold mercies and graces His goodnesse enforcing love of him His power and authority requiring obedience His excellencies winning honour and admiration His workes requiring reverent consideration His Law our meditation and best attention His deliverances binding us to all best duties of joy thankes praises and the like and that so what justice requires of duty may be performed towards him if possible with all sincere affection and good will 34. For what profit or to what end should wee doe this That by often and continuall meditations in his Law wee may know what the good and perfect will of God is who will so make it easie to us and us to understand wisedome secretly and the excellent and wonderfull things of his Law 35 How should we best understand his Law By seeking to know it in the internall meaning not so much according to the letter as in the intention and illumination of the Spirt for the letter seemeth sometimes dead but the spirit giveth life and as it is said holy Davids Psalmes ought to bee sung with his spirit or with the spirit and understanding to bee rightly used and so Saint Pauls writings to be read with his spirit to be truly understood so much more this holy writing the Law by Gods Spirit that endited it 36. VVhat rules or instructions have you for the better understanding of it There are certaine briefe rules and directions given for the right and true understanding of it or to guide the soule into due and orderly meditation of the things therein contained and may serve both Ministers in their interpretation and others in conceiving the true sense and interpretation or meaning thereof and where these come short of attaining this it is to bee further sought for by prayer in humility as from more speciall and internall illumination of Gods Spirit which can only bring the best knowledge of these things and contentation to the soule 37. Explaine this farther As required Davids spirit rightly to understand Davids Psalmes and Saint Pauls spirit or the Spirit of God rightly to conceive of Saint Pauls writings or holy Scriptures so for the spirituall and true understanding of the Law not onely according to the letter the letter killing or dead but the spirit giving life in the spirituall sense intending or comprehending all goodnesse here are further directions for such spirituall meaning required and as in law this one word the whole law and duty of man comprehended so in one word here not seldome to be seene in one vertue all the branches in one sinne all the kindes or what ever neere of kin comprised and therewith all signes meanes occasions and provocations to it so spiritually to be understood and by and with the vertue commanded and by and with the vice prohibited as well as by any vertue commanded the opposite vice and all his sequell discommended forbidden and by the vice or sin forbidden the opposite vertue and all of kin commanded and commended to bee embraced by our selves and all others in the Communion of Saints so there are such rules to this purpose
Mandate in the first words of the precept expressed Redoubled mandate in the next words of the explication of the precept but the seventh c. Example of God himselfe working the sixt resting the seventh day Reasons annexed of his so blessing this day other dayes with it and by it So sanctifying it to the holy use of his worship and service in it appointed so it is the whole scope of the Commandement from the first words of the memento remember to doe it to the last words the reasons rendred why so respectively commanded What followeth The fifth Commandement and first of the second Table as next to our duty to God expressing our duty to superiours SECT 7. The fifth Commandement The order of the fifth commandement first of the second Table and reasons of it with divers necessary rules for the better understanding or conceiving of the rest of the Commandement and differences of the two Tables as first of the affirmative and negative Commandements or parts of them compared Secondly of the ground of the duties of both Tables Thirdly of sinnes of divers degrees and imparity of offences Fourthly of sinnes of the first and second Table and Analysis of the same with the reason why the Commandements of the first Table have reasons annexed and not they of the second but this called the first Commandement with promise as nighest them and concerning those in whom is Gods image of authority The Analysis of this fifth Commandement with the parts or duties and opposite abuses therein intimated or expressed who are to be accounted fathers in what respects and what manner they are so and how diversly thereby distinguished with their general duties whereby to be worthy of honour hereby 〈◊〉 â—â—timatca of 〈◊〉 â—eriours and inferiours in gifts of minde or yeares in nobility and gentry in wealth and such externall matters the gifts of fortune in and good actions government and authority or private as Masters of families and their charge Parents and children and other the like Superiours and inferiours in the common and usuall oeconomioall or politick societies as of Tutors or Guardians and Pupills husband and wife their mutuall duties Masters and servants Governours in Colledges Schooles and any like societies or mysteries so of the Prelates and people or Preachers and their congregatiens Kings and Princes or Soveraignes and their subjects as under them the Magistrates and other the Kings Officers and the commâ—â— people with their severall duties and neglects thereof or enormities and vices opposite illustrated and explained where also in generall the duty of obedience in all lawfull commands in all singlenesse of heart and not with muttering and murmuring or other despitefull repirings and so in the duries in either side even all the vertues in a manner comprehended the reasons of the Commandment and promise of blessing in long life how to be understood and indeed when given of God though else a shorter life here so appointed by God no lesse to be accounted a blessing as well as the lands possession the good gift of the Lord. 1. VVHat is the fifth Commandement Honour thy father and thy mother that thy dayes may be long in the land c. 2. What is the order of it The first of the second Table as next to the honour of God importing our duty to superiours for good orders sake and better observation of the rest by their command as also this and all the Commandements of the second Table to be observed for the honour of God principally and in respect of the first Table according to the rules aforesaid manifesting the difference of the second Tables and Commandements among themselves and the dependancy of this 3. What rules were they 1. That every negative Commandement bindeth alwaies and at all times every affirmative only alwaies but not so precisely to all and every particle of time 2. That the Commandements of the first Table are to be kept for themselves absolutely those of the second for the first 3. That though every sinne deserveth death eternally yet there is and may be imparity of sins in many respects 4. That the sinnes against the first Table simply and in themselves considered are more heynous then those against the second though such aggravation or respects else of extreme malice presumption or infirmity or the like may over balance or much alter the same 5. There is so neare a tie and relation between the Commandements that whosoever faileth in one is guilty of all As that it is indeed a breach of the whole Law An offence against the royall Law of charity the intent and sum of all An offence against God the author of them all A contempt of his Majesty and command 4. What the meaning of the first rule That the negative commandement or negative part of the Commandement is at all times and every particle of time to be observed as not to deny God or set up any false gods abuse his holy name prophane the Sabbath dishonour parents commit murder adulterie stealth or other offence forbidden at anytime but all time and every and the least particle of time must be free from offence or the commandement is broken and in it the whole Law though the affirmative part or duty commanded is broken as honouring God or Parents observing the Sabbath or doing good actions cannot be performed at all times and every particle of time but at set and determinate times and occasions and that with some remission and relaxation as seene in sanctifying the Sabbath because of our weake nature requiring respitation so that as the Schoole phrase is the affirmative is semper but non ad semper the negative both semper and ad semper that is no minutes permission of the offence though some minutes relaxation of the duty may be necessity requiring 5. How the second rule explained That the Commandements of the first Table are meerly and absolutely to be observed for themselves and the love and honour of God in them commanded and who doth observe them but for fashion sake or worldly respects beforemen and to please others for feare of punishment or shame or the like doe mainly erre and offend and are guilty of sin though the action be performed but the Commandements of the second Table are to be observed for conscience of the first Table commending the love of God to us and the love of our neighbour for Gods sake whose image wee are and who do observe the Lawes of the second Table for the praise of men more then the love of God or of morality onely and to bee like dealt with againe and friendly to those deale friendly with them as Publicans and sinners doe the like though the action be done are farre from the performance or duty of the Commandement required to be done for the love of God 6. How the third rule explained That though eternall death be the wages of sin as an offence against the infinite Majesty of God
others good 9. Uncharitable that hate or love not their brother 10. Hard hearted and cruell or disdainfull that scorne or pitty not others 11. Malecontented that doe enjoy nothing as not content with any thing 12. Idle and sloathfull oppressors and theefe deceiver c. that get not their owne but others bread 13. Unthankfull and they that trust in riches or the arme of flesh and never truly depend upon God to aske or receive it of his gift and so in generall we see all ungodly and ungracious men faile in this as most of the other petitions 20. What pray we against Against both 1. Extreame poverty or want of necessaries 2. Want of quietnesse content peace and other comforts of life 3. Unseasonable weather 4. Invasion of enemies 5. Sicknesse and mortality whereby deprived or cannot comfortably enjoy Gods blessings 6. Idlenesse covetousnesse 7. Worldly care 8. Discontent uncharity whereby wee get not or use not our goods lawfully 9. Too much fulnesse whereby in pride or vanity and excesse we forget God and all moderation of daily bread and abuse his blessings and our selves 21. What in the letter hereof expressed 1. The petition for our selves to obtaine such our daily bread and a blessing upon it 2. The intercession for others for the same grace and gifts from God to bee granted there with us What intimated I. A confession of 1. God the giver of all goodnesse and so of his continuall graces to us in giving us c. 2. Our duty to beg it daily at his hand Our defect and neglect of this duty II. A deprecation against all extreame want and poverty or other hindrances of enjoying our daily bread III. Thanksgiving and praise for 1. For all benefits and blessings in generall or speciall received 2. Deliverance from adversities and want Hope of being heard in the continuance and comfortable enjoying c. 22. How summe you it up together in order I. Our confession of 1. Gods bounty that O Lord that every good gift and every perfect giving commeth downe from above c. and that thou clothest the Lilies and feedest the young Ravens that call upon thee 2. Next our duty the eyes of all things looke up and trust in thee O Lord for thou givest them meat in due season thou openest thy hand and fillest all things living with plenteousnesse 3. Defect too often O Lord wee have gone away from thee and have not looked up to the hils from whence commeth our helpe II. Petition Be mercifull unto us O Lord and give us this day our daily bread III. Intercession Shew us the light of thy countenance give thy blessing unto the people IV. Deprecation defend us O Lord from want and let there be no decay no leading into captivity and no complaining in our streets V. Thanksgiving and praise 1. Happy are the people that be in such a case yea blessed are the people that have the Lord for their God 2. We will also tell of thy mercies and sing of thy praise without ceasing 3. In assurance of thy grace we will trust in thy salvation yea Iacob shall rejoyce and Israel shall be right glad 23. What the second petition for our selves The fifth in order forgive us our trespasses as we forgive c. wherein we aske forgivenesse of all sinnes errors and offences against God or man as we are in charity affected and in repentance humbled and ready to forgive others without which condition of charity and repentance in faith it is impossible our sinnes should be forgiven 24. What the order of it After asking good things from God our daily bread we are hereby put in minde what is the hindrances of his blessings our sinnes and so taught to desire the impediments may be removed whereby his blessings may more freely descend for our sinnes are a separation of our soules from God and of him and of his favour from us which that it may be removed and we reconciled we pray forgive c. 25. What herein contained 1. The petition wherein the Action forgivenesse Object of our sins 2. The conditions as we forgive them that c. 26. What meant by forgivenesse Gods absolute remission of sin both in guilt and punishment and blotting it out of his booke and remembrance that it never rise up in judgement against us to shame or condemne us with the meanes whereby we desire it gratiously effected in us therein considered I. The giving of his graces of Faith and Repentance Humility Confession II. Forgiving the Guilt of sin spotting the soule Punishment deserved in his anger Death temporall and eternall III. Acquitting us by 1. Applying Christs merits to us 2. Accounting and acknowledging us just before him 3. Renewing our decayes by his Spirit by sanctification and holinesse 27. What meant by sin or our debts Our offences against God or man for which we owe satisfaction and so become debtors which debts we are never able to satisfie and so we pray for forgivenesse of those sinnes offences or debts of ours being so many and so grievous both against God and men 28. What sorts of these debts are there I. Against God many and infinite ones in number and greatnesse as 1. Errors 2. Ignorances negligences 3. All manner of breaches of his Law both in thought word and deed II. Against superiours in disobedience III. Against equalls in love and and charity IV. Against inferious in uncharity and want of mercy V. Against our selves by our intemperance error and rebellion Or we are debtors To God owing love and duty To all superious owing obedience To all men owing justice in love unicuique suum reddere To enemies to put away anger and forgive injury To our selves owing abstinency from ill that hurts the soule by which we are to be rightly ordered towards God our superiours our neighbours our enemies our selves and ought to render every one of these their due or we be else debtors to God and men and sinners against God especially in every of them as breakers of his Commandements 29. Why say we our trespasses As most sensible of our owne sinnes which doe in number passe the sands or the haires on our head in number and are innumerable as the Psalmist speaketh and which may be a motive to us both 1. To forgive others since we have so many sins to be forgiven at Gods hand 2. To pray also for the forgivenesse of others sins which we will if we have either charity or sense therein of ours or others misery 30. Why adde we that condition 〈◊〉 we forgive c. To teach us that without charity as well as saith it is impossible to please God or obtain our prayers to be heard or forgivenesse at his hand therefore if we ever hope to obtaine our prayers we must be in perfect charity and able truly to pray for our enemies perfecutors and slanderers and forgive them that trespasse against us 31. What if we doe not forgive them We may
Prophets and holy men that had beene since the world began to whom the promise still made or confirmed 38. Who was the Mediator in that Christ one and the same for ever though Moses the type of Christ then seen in his stead to stand between God and the people and making atonement yet Christ so in Moses and to the Fathers in many types and shadowes shewed and to bee seene and Mediator for all flesh with the Father now eternally 39. Who the Authour in the new Testament God the Father also in Christ the Mediator promiser and testator of his mercies and blessings to all his people that observe his Law 40. Who the other party All the faithfull his people on their parts promising to observe his Lawes especially that royall Law of love by which knowne to be his Disciples as which is the summe and fulfilling of the whole Law 41. Who the Dictator of it God himselfe speaking in Christ and Christ himselfe dictating both that Golden rule of Prayer Royall Law of Love All other necessary ordinances to bee observed by his and confirming of the old that were to be confirmed 42. Who the Penmen Both Christ himselfe in the great letters of his most holy life and actions and bloudy characters on the crosse and of his passion blacke letters of his death and buriall as well as glorious and golden letters of his resurrection ascention and sending his Spirit to the comfort of his and writing his Lawes in the hearts of the faithfull besides other holy Penmen and publicke notaries also 43. Who were they The holy Evangelists Apostles and Apostolicall Writers recording it by the assistance of one and the same Spirit the Enditer who also testifieth the same by continuall witnesses and evidence of power unto salvation to the Elect. 44. How signed With his bloud on the crosse on Mount Calvarie 45. How delivered To his Church the Apostles for them and their successors to preach teach interpret keep the same for the use of the faithfull to the worlds end 46. What witnesses Besides a cloud of witnesses then present and eye-witnesses of it thousands else of glorious Martyrs and Confessors throughout all ages testifying the invincible truth with utmost endeavours and dearest bloud in the power and evidence of Gods Holy Spirit 47. How sealed By the same Spirit to the hearts and soules of the Elect in those visible signs or seals the Sacraments representing his graces as engraven in them and presenting or conveighing and confirming the same to their soules 48. What graces in the Sacraments Answerable to their nature the promise in the Covenant and intent of the former Sacraments In Baptisme the Washing of the soul from sin Admission into the Church New birth and life in Christ. Lords Supper the Nourishment of us in the Church Strengthening our souls in the faith Feeding on Christ the bread of life and in remembrance of his death a mortifying our earthly members by repentance and a quickning of us in the Spirit in him raised from death to life and by him living 49. What is this order of this doctrine of the Sacraments to the rest After the doctrine of faith and obedience in the Creed and the Commandements and prayer set forth the meanes of obtaining grace to obey and please God the better come these seales of grace in the last place that after such teaching of the former and apprehension of them by the intellectuall powers of the soule the goodnesse of God descending even to the comfort of sense confirmeth his graces and promise of them by the use and acceptation of visible signes and elements for tokens and pledges of the same 50. How is the number so few as two Because it pleased the Lord so to appoint it and it is also sufficient and fittest as Being Baptisme our admission into the Church The Lords Supper our strengthening and maintenance in the same 51. How is it that five more have been added Not so rightly or properly but rather against the course and consent of best authority and antiquity 52. How say you so Because onely these two are so especially in Scripture acknowledged by our Saviour appointed and generally received by all required to be received and these only properly in all respects the others but improperly and not by all required to be received or acknowledged Sacraments 53. How appeareth this For that besides Scripture the ancient Fathers and chiefe Doctors generall consent and confesse only these two properly so intended As S. Cyprian lib. 2. Epist. 2. ad Stephanum Si utroque sacramento nasc antur they may be throughly sanctified and Sons of God As Saint Augustine de doctrina Christiana lib. 3. cap 9. pauca promult is facta facilima c. the Lord and his Apostles delivered few for many easily to be done divine to be understood and pure to be observed to wit the Sacraments of Baptisme and the Lords Supper As Saint Ambrose Tertullian Justine Martyr and divers others confessing the same and the others not to be so properly Sacraments nor capable of a Sacraments true definition in the right sense 54. What is a Sacrament then An outward and visible signe of an inward and spirituall grace given unto us ordained by Christ as a meanes whereby we receive the same and a pledge to assure us thereof 55. What here to be observed 1. The matter outward sensible singe and audible forme of words accedat verbum ad elementum fit sacramentum Inward spirituall grace represented and to be understood 2. The Authour ordained by Christ for difference from the Sacraments of the old Law and those improperly so called not having his institution 3. The end of it in respect of the use and benefit twofold 1. As a meanes whereby we receive grace 2. As a pledge to assure us thereof 56. How is it found in the Sacraments In the I. True Sacraments expressely in 1. Baptisme the 1. Matter Outward signe element And forme of words Inward grace 2. Authour Christ himselfe and his institution Go teach and baptise in the name of c. 3. End meanes pledge seal of grace 2. Lords Supper the 1. Matter in the outward sign form of words grace 2. Authour Christ himselfe and his institution 3. Ends a meanes pledge and seale of grace II. Others not so 57. How shew you it particularly of them In Matrimony Neither Authour Christ but institution of God in Paradise and in and by nature not grace Matter no visible signe prescribed or forme of words especially by our Saviour appointed End Not pertaining to all but onely who have not the gift of continencie may marry Not meanes or seale or pledge of any grace thereby promised or obtained but a holy estate of life in all that godlily enter into it and necessary for some but as Durand saith to speake strictly or properly no Sacrament 58. What of confirmation As saith Alexander Hales par 4. q. 24. neither did the
and distinct places observed answering to the severall sorts of persons and their degrees in the bosome of the Church in so comely order from all antiquitie to us in the form and structure of our Church or from the platform of them very lively representing to us the times practise and founders intentions may minde us of the same and teach its what order and decency or other respects of reverence before God and to God and all holy and consecrated things to him for his owne and to them for his sake were fit to be observed and by all dutifull sons of God and the Church religiously ought to be performed as by all godly and religious persons of all ages and devout Christians have ever been accustomea and never by any unlesse godlesse prophane or gracelesse mereticks and factious Sectaries detracted or denied so the degrees of the persons places and things consecrated as well as their consecration here instanced both in the Iewish Church and ours and thence issuing difference and degrees of the reverentiall respects to them usually exhibited both by us and them all which proved from holy Scripture and constant and continued practise of the people of God and more illustrated by the dictates of naturall justice equity and reason and so clearly vindicated from all shew of idolatry or superstition but the neglect and contempt hereof by the factious producing miserable and wretched effects both to the dishonour of God and disorder in religion Church State government wheresoever and such unreverence used and their prophanesse suffered to passe unâ—â—â— or uncorrected so the order In ours and the ancient Christian Church and why so necessary to be observed hereby sufficiently explained and against all sacrilegious gainsayers too commonly palpably found to be such plainly demonstrated and the name of Altar toward which such reverence is used and even anciently prescribed and enjoyned whence by such perhaps more despitefully handled from their calumnies and aspertions vindicated and to the true use of it according to the Churches ancient idiome asserted and restored and so both Churches Altar and other decent ceremenies in and about the same in our Church retained shewed in generall consonant to the practice of all approved antiquity and in particular of the Greek Easterne Churches thus In that point with our coâ—senting to be recoâ—ciled And for close to this Sacrament of baptisme certaine criticall disquisitions on the name of God so ordinarily used by us in our common discourses and writing usefull as more solemnly in the profession of our religious duty and observance or other acts of highest consequence as especially in the administration of the sacrament of baptisme and ceremony thereof whence also by the way other like observations on the mystery of iniquity and name of Antichrist the Beast and Whore of Babylon in such mysticall manner with much anigmaticall obsecurity by numbers and else expressed or rather unveyled and involved so in the first place the number of the heads hornes of the Beast considered as leaaing way to the number of the name of Antichrist being 666. with the illustration thereof from the name and nature of the Fiend calling himself Legion the very power at that time of that armed Pagan impiety that did afflict and oppresse the Church Saints of God the application whereof may be to to any the like times and occasions or oppressions referred and so lastly concluding with the Nomen Tetragrammaton so usually pronounced Jehovah but corruptly in stead of Jaho proved by the Text of the Bible and other authorities which might perhaps more regularly and orderly be by Iahvah yet all vowels to come nearest to the former sound though lesse rightly so as it is by some intended 1. VVHat is the outward signe in Baptisme Water wherein the person baptized is dipped or sprinkled with in the name of the Father and of the Sonne c. 2. What herein to be noted 1. The Matter or Element Water used so of old as is to be seen in 1. The leprous and unclean 2. Naaman the Syrian 3. The blind man sent to wash in Siloam Ioh. 9. 7. 4. John baptizing in Jordan 11. The Action 1. Dipping in Summer or warmer Countries 2. Sprinkling in colder Clymats or weather 3. Or for the tendernesse and danger of the infant 4. Form of words prescribed in the name c. of which outward signe and parts thereof none ought to be omitted or altered which would make the Baptisme else bee no Baptisme and which rightly once performed ought not to be iterated 4. What the inward grace The cleansing of the soul from sinne by sprinkling of Christs blood in the power of the Trinity whence a death to sinne and a new birth to righteousnesse is wrought in us 5. Whence is it Or what reason of this Because being by nature borne in sinne and the children of wrath wee are hereby made the children of grace 6. What is herein to be considered 1. The parts resembling one another the Relata and Corclata 2. Resembling our representation in the parts 3. The relation and presentation of the thing signified to the soule 4. The effect and efficacie or vertue of the Sacrament in the death to sin new birth to righteousnes And manner and reason thereof explained For whereas by nature c. 7. Which are the parts resembling one another The 1. Water representing the blood of Christ. 2. Sprinkling thereof on the body the washing the soul. 3. Action of the Priest The operation of Gods Spirit Blessing the action 4. Form of words prescribed Power of the Word and vertue of the Holy Trinity promised 8 How distinguished into Relata and Corelata The 1. Water 2. Sprinkling 3. Action 4. Words The outward part of Relata to the Blood of Christ Washing the soule Operation of the Spirit Power of God to the inward part or corelata 9. Which the Relation The representation that the parts have between themselves one to another as water to the blood of Christ the washing the body to the cleansing the soule the action of the Priest and words prescribed to the operation of Gods Spirit and power in the grace and blessing proposed and promised 10. How the presentation of it to the soule In those outward Emblemes as seales shewing the grace by faith throughout the whole life apprehended and exercised by the power and operation of Gods Spirit making it profitable to the soule 11. What the effect or efficacie and vertue thereof 1. The death to sinne being baptised into the death of Christ and the soule so washed in his blood made clean and dying unto sinne that is crucified in us as we unto it 2 The new birth unto righteousnesse as being baptized and buried with Christ in his death wee are also raised up in him to newnesse of life and sanctification 12. What is intended herein 1. Our mortification of sin and the old man in all the corrupt lusts of the flesh
wine is prepared by 1. Cutting downe 2. Casting into the 3. Wine-presse 4. Troden with the 5. Feet 6. Powred to be drunk used So Christ was Cut down for us Cast into and troden in The wine-presse of his Fathers wrath for us Troden under the feet of the contumelious Jewes and others Powred out his soule and bloud for our sakes like water shed on the earth that we might receive the comfort 6. How receive we the comfort As in the creatures of bread and wine though we have them in abundance the comfort onely is by Gods blessing so in this bread and wine though the signes or symboles of it be had it is the grace of God that giveth the true comfort sanctifying them and applying them indeed in the nourishment of the soule to whom we must looke up for a blessing in the use of the Sacrament 7. How was he the Paschall Lambe As by whose bloud on our door-posts the destroyer cannot hurt us and hereby we delivered have power to passe out of the Aegypt of this world into the land of Canaan in heaven 8. How or why minde we his death As he was threshed and troden downe to death for us that deserved it his body broken and bloud shed and soule powred out for ours that ought to have beene so eternally the punishment of our sins was so heavy on him that he was bowed downe to the grave whereby in his stripes we are healed and so with thankfulnesse are to remember his death 9. How was there in his death a sacrifice As his body and soule was made an offering for sin propitiatory by the worth of it for the sins of the whole world as more worthy then the whole world and all creatures being in the Person of the Son and Creatour God and man and so in this one sacrifice of which all other sacrifices were but shadows and types they all had their end and this was the end and substance of all both the Lambe slaine every morning and evening for a dayly and continuall Oblation the Paschall Lambe the Scape-goat the many other sacrifices and bloud shed for propitiation figuring Christs bloud that was to be shed the price and redemption of all our bloud herein and hereby in the Sacrament remembred 10. What was the use of those often sacrifices 1. To expiate and do away sin and so commanded 2. To sanctifie those that were uncleane or infected with leprosie defiled by any other uncleannesse Legall or Ceremoniall 3. To prosper weighty attempts as Saul when he was to fight with the Philistines 1 Sam. 13. 8. 11. Is Christs sacrifice effectuall to this Yes more fully and abundantly in every respect For By it sin is fully expiated his bloud cleanseth from all sin 1 Joh. 1. 6. By it we are sanctified thorowout both in soules and bodies prayers and all our actions and other things sanctified to us in him By it all things made prosperous and a blessing to both soule and body in life and death through him 12. But how was he a sacrifice As his crosse was the Altar whereon offered suffered As himselfe the Priest that made the Oblation As his humane nature the Creature offered of that infinite worth as united to his Divine Nature As his precious bloud the bloud shed in the offering that ought to have purifying power in bloud As the fat fuming up the sweet perfume of his merits by which sacrifice thus offered he obtained eternall Redemption for us Heb. 7. 27. and 9. 12. 13. What the benefits we remember herein The sealing and confirmation of his Covenant and graces The strengthening of our faith The câ—mfort and nourishing of our soules The union with Christ and God The communion with all Saints the whole Church Of which more hereafter 14. How said you the perpetuity of memoriall noted As it is the continuall remembrance of his death so in the institution commanded and worthy by all good Christians to be used and remembred as the most beneficiall action that ever was done for mankinde worthy to be remembred everlastingly that maketh him live to eternity 15. But doth not Baptisme represent this also Yes but not so fully and powerfully as this Sacrament it being in that a secondary end to shew that by our washing remembring it on the by but in this Sacrament the full end scope and intention of it 16. What prescribe you then for the end of this Sacrament The 1. chiefe end the confirmation and seale of faith and graces unto us whereby the testification of the union with God and Christ communion with the Saints 2. Other ends also to be conâ—esired 1. As testification of our obedience and saith used 2. As solemne thanksgiving and praising God therein so called an encharisticall sacrifice 3. As confession and celebration of the memoriall of Christs sacrifice 4. As bond of love among the visible members of Christs Church so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or festum charitatis 5. As meanes of more solemne celebrating the publicke meetings and drawing them together so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. As publick note of distinction to the Church and faithfull from all others as also the other Sacrament 7. As recordation of the many benefits of Christs sacrifice called to minde and continually renued in our remembrance 17. How is it then said before the end only a memoriall Because in the memoriall of Christs death and sacrifice all the rest both chiefe and other ends for which it is either instituted or so often so used may seem after a sort to be included 18. How doth it agree with baptisme In the chiefe end the sealing of grace and of the Covenant in generall and divers other particular ends as the testifying our faith obedience thankfulnesse the note of distinguishing between the faithfull and others as well as after a sort also remembrance of Christs death by our being washed in his bloud 19. How differeth it from Baptisme Very much in many things as in 1. The ceremony and externall rites action and elements 2. The signification of them and manner of it in Baptisme a washing in Christs bloud the other a feeding on him and so a communion and participation of Christ and his merits 3. The proper ends baptisme to admit us regenerate renue us The Lords Supper to nourish strengthen conserve us in the Church 4. The order of them Baptisme first the Supper after and not otherwise 5. The person using baptisme all regenerate even children the Lords Supper only those that can acknowledge and remember the benefits and reason of it 6 The manner of use of baptisme with faith and repentance the Lords Supper besides them with confession also commemoration thanksgiving had so only of those in yeares 7. The usurpation of them baptisme but once as once admitted into the Covenant though often renewed by repentance never iterated the Lords Supper the oftner used the better for continuall nourishing of us and commemorations
of Christs death and benefits received thereby 20. How is it called Both Coena Domini the Supper of the Lord of the time and occasion when instituted Mensa Domini of the benefit of nourishment and food 1 Cor. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the meeting together of the Church for celebration thereof Communio of the union with Christ the communion of Saiâ—ts members by it and communication and participation of the faithfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thanksgiving and commemoration of Christs blessings Sacrificium by the Ancients but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prayse and thankes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as propitiatory Missa of he late Romish Church either of the division of the rest of the company and this left for the chiefe the receivers or of the alâ—es and oblations thither sent or as some define of the sacrifice and elevation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a signe or ensigne or elevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice or that token and action of and in the sacrifice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the elevation 21. Is it then a sacrifice Nothing lesse yet the commemoration of that sacrifice by Christ once offered and so a holy mystery and signe of that gracioâ—s redemption of all the Elect continually to be remembred with the sacrifice of praise and thanksgiving as is more fully expressed in the parts the signe and thing signified 22. What is the outward part or signe Bread and wine which the Lord commanded to be received 23. What note you in this 1. The matter or elements bread and wine 1. Bread c. 2. The Authour the Lord commanding 2. By the Lord. 3. The action the institution consecration communicating receiving 3. Commanded to be received 24. What for the outward ceremony The bread and wine the elements appointed The breaking and powring out prepared to be used The blessing and consecration in words prescribed The distribution and delivery receiving and using in the action of the Priest Communicant 25. Is all this prescribed Yes for is we observe it we finde it all that 1. At the end after Supper whence the Lords Supper 2. Christ tooke bread and likewise the cup. 3. He gave thankes the consecration 4. He brake it 5. He distributed gave it so fâ—r the cup taken given 6. He said take Eat this is my body Drinke ye all of this this is the bloud of the New Testament c. 7. He commanded the Celebration so do this Often use and continuall as oft as ye doe it in remembrance of me and so as the Apostle expoundeth it to remember the Lords death till he come 1 Cor. 11. 26. 26. Why are these things observed As principally setting before our eyes the efficacie and vertue use and end of the Sacrament 1. As taking of bread as the Lord tooke his Sonne and gave him for a sacrifice as Abraham commanded to offer Isaac type of Christ his only Sonne 2. As breaking and pouring out as Christs body broken and bloud poured out 3. As giving thanks and consecration whence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. As distributing as he and his graces distributed whence a communication and communion 5. As taking it apprehension of Christ and his merits by faith 6. As eating virtually application to the soul. 7. As drinking the refreshing of the languishing soule in the fountaine of grace 8. As universall words all of you to signifie the universality of his graces to all 9. As forme of words uniformly set downe in the foure Evangelists for unity and uniformity of faith doctrine manners 10. As prescription of it to all and at all times or often doe this as oft c. and so 11. As the continuance of it in the often celebration 27. What of the other circumstances As lesse materiall and not so primarily noting the efficacie use or end not so much insisted on and so left to the Churches order and discretion 1. As the time supper time altered to morning prayer time as the morning sacrifice in the morne of the new Church which in the even of the old 2. As the place in an upper Chamber now the Church yet the highest roome on earth 3. As the persons Disciples only yet then the whole Church in â—ommunis now all the faithfull 4. As the gesture sitting or lying down now kneeling as of most reverence and humility best fitting the sacrifice of prayse and thanksgiving 5. As the leavened bread water mixed or the like not principally intended nor treated of or commanded So left to the Churches determination with whom power was left to set things in order as the Apostle said Other things will I set in order when I come 28. Why bread and wine appointed 1. Because of the fit and neare resemblance between them and Christs pretious body and bloud food and refreshing of the soule 2. Because of the imitation of Melchisedec's holy action the type hereof and the long continued use and order among them â— Because of the common yet excellent use of them 29. How that fit and neare resemblance 1. In the preparation aforesaid of threshing grinding breaking of the bread treading powring out of the wine as Christs body and bloud or indeed body and soul prepared for an offering for sin 2. In the speciall using by taking inwardly and digesting them for nourishment and refreshing of the body so these to the soule inwardly received and appropriated by faith 3. In the vertue of preservation of the hungry and famished from death so our soules from death also Of strengthening and making glad the heart as Psal. 104. 4. so this bread of life or staffe of bread stayeth strengtheneth the spirituall life and maketh glad the heart and soule of the faithfull even comforted thereby to eternity 30. How in imitation of Melchisedec As he was a type of the Messiah and brought out bread and wine to Abraham Cen. 14. 18. and this continuing in use among the Jewes as their traditions testifie both to blesse and consecrate their bread and wine especially at the Passeover and at the end of the feast such a like distribution of a pâ—â—t of the bread hiâ— under a napking and a cup of wine at the end of the feast this ouâ— Savioâ—â— as a Priest â—or ever after the oâ—der of Melâ—hijedeâ— in continuaâ—ce of that rite begun from him at the end of the Passeover when now to vanish and be abolished thus câ—useth it to stand for a perpâ—tuaâ—l râ—memâ—rance of the perfect Pasâ—eover and his eternaâ—â— Priesthood 31. How â—or the common and ordinary use As being ordiâ—ary and at hâ—â—â— yet of most excellent use the â—ustentâ—tion and comfort of life so this Sacrament easie to be comâ— by and no burdeâ—somâ— ceremony noâ— costly yet of most excellent use and comfort â—o the very soule and as easie to be come by so ofâ—en to be used 32. What the inward part or thing signifiâ—d The body and blouâ— of Christ
for it and agreeing fully with it though else we need not desire this neither it being without it so fully by the former proofes demonstrated 41. Yet if said to what end did he descend or what needed his descent how is it to be answered Though curious questions and such as this seeking into Gods secret determinations need no answer but reproofe it being our duties to rest in Gods revealed will without presumptuous seeking into his secret counsels as many gracelesse ones use to doe to their owne perdition such curious devisers thereby giving evidence of want of grace by their immodest seeking and presumption yet because this being used for an argument to overthrow all is well and sufficiently with warrant as before of holy Scripture for confirmation of this truth and retorted to the overthrow of the opposers error it may have a ful and plenary answer and solution 42. How shew you this As indeed if no end why or no need of it they conclude no descent so whereas to good end and great good occasions then great and good need of such descent to hell and consequently that he descended The reasons why many alledged by many principally these 1. As some say to binde the divell and power of darknesse but if nescio or non plene intelligo be set here it matters not 2. To fetch soules thence dixere patres but non audeo dicere 3. To suffer as Flaccus Illyricus indignam Christo whose consummatum est had abundantly on the crosse finished all satisfactory sufferings and overcome the bitternesse of them 4. To triumph or in triumph even when at lowest to manifest his glory and power there by holy men is beleeved 5. To convince the disobedient in the dayes of Noah as Saint Peter shewes ante or any the like since condemned by their owne conscience and convicted by testimony of his presence such his preaching there to be understood 6. To convince the gainesayers and to condemne the unfaithfull then alive denying herein the mighty power of God and his word of truth able to doe all things especially what promised as in the signe of the Prophet Ionah they looke for signes but no signe shall be given but that of the c. So here spoken as it were Come ye despisers and wonder c. 7. Comfort of faithfull and assurance of salvation in the very Son of God to whom heaven open and grave sanctified hell vanquished with all her power of sin and death so no power against them with whom Christ is si Deus nobiscum quis contra nos and he is Emanuell God with us 43. Are those the reasons then They are and thus is our assurance sealed hee went to the dead yet alive to the damned yet blessed to hell yet reigneth in heaven since impossible that he should be holden of either grave or hell for the Grave opened and sanctified Death swallowed in victory Paines thereof loosed Hell it selfe vanquished the power thereof subdued and triumphed over and he that sanctified the grave by his presence opened hell by his power which he vanquished in the gates or strength of it thought else impregnable and made it the gate and way of life by his resurrection opened and entred heaven by his ascension 44. What to be learned hence Our duty of religious care and thankfulnesse that in the meditation and remembrance 1. Of his extreame passions and torments in soule suffered for us 1. It may be an Antidote against sin that caused such sufferings and so sore displeased God 2. A motive to hearty sorrow and repentance for sin committed so great anger and punishment 2. His descent may make us by contemplation of his great humiliation for us to humble our selves that comming even to the gates of hell often by our deepe humiliation repentance and sorrow out of those deepes calling unto the Lord he may heare us from his holy heaven and by the merit and in the vertue of Christs descent save us from the eternall prison 45. What followeth The fifth Article or that part of it that concerneth the exaltation of our Saviour and first degree thereof his resurrection in these words The third day he rose againe from the dead SECT 8. The exaltation of Christ in the five sixe and seventh Articles A farther Analysis of the five six and seventh Articles of the Creed and first of the resurrection and time and types thereof as well as prophesies and other observations concerning the same wherein farther thè efficiency and mighty power by which it was wrought and performed and divers Types as of Adam Enoch Eliah and divers others are showne and remembred with some necessary lessons to be thence learned and uses to be made of the same The second degree of his exaltation in his ascention wherein the order and manner of it prophesies concerning reasons and end of it observed together with the time and divers apparitions of his before the time reasons of them and no lesse divers types thereof as Enoch Moses and Eliah prefiguring the excellency of it as wherein his triumph over death was most apparantly seene and shewne when he gave gifts to men even his holy Spirit and graces and the use to be made and fruit hence to us arising the the third degree of his exaltation in his session at Gods right hand in glory with the maner or figure of that speech declared and how it is to be understood with the distinction of it from the former and how great is that excellency of that his estate of glory and majesty and what we are to learne from the same 1. VVHat is the exaltation of Christ As his humiliation was his descent from his glory and humbling himselfe even to death and hell for our sinnes and to our salvation so this exaltation is his raising himselfe in the power of his divinity from death and hell to life and the height of glory for our happinesse and justification 2. What herein considerable That as by divers degrees he humbled himselfe from glory to the depth of humility so here by divers degrees from the lowest humility he ascended againe to the highest state of glory and as he came from heaven to earth so now he ascended from earth to the highest heaven 3. In what degrees seene In his resurrection as in this fifth Article the third day he rose againe from the dead In his ascension and session in glory in the sixth Article he ascended c. In his returne to judgement with power and great glory in the seventh Article from thence he shall come c. 4. What to be considered in the Resurrection 1. The time the third day 2. The action he rose againe from the dead Why the third day In Remembrance and regard of the Trinity in whose power he arose Conveniency of the time Foretelling and Prophesie Type of it Jonah 5. How conveniency of the time Only then and no sooner that it might appeare he was truely and
in glory Cupio dissolvi c. 3. Gracious steps of life and conversation to ascend up to his holy hill of sanctification as preparing heart and hand soule and body to ascend to Christ at last and pertake with him in sanctity here as in glory hereafter and therefore did hee send the holy Spirit or Comforter 38. What fruit hereby Cheerfull ability to goe forward both in our Christian callings and duties of Religion by his comfort guidance and instruction alwaies remembring that he is ascended and gone before to prepare a place That we ought to prepare our selves to be received That we are strangers and Pilgrimes here That we have a high and more enduring City That therfore we elevate our minds and hearts and eyes and hands towards that place where our hope and helpe is and thither ascended into glory 39. What followeth The third degree of his exaltation his session at the right hand of God in Majesty and glory expressed in these words He sitteth at the right hand of God the Father Almighty 40. What is meant thereby His consistency for ever and plenitude of Majesty and glory there with the Father in the heavens 41. What in the words to be considered The figure or manner of the speech The meaning of the phrase 42. What the manner or figure The expression of this or the like divine matters and mysteries according to our humane capacity As by sitting understanding consistency being and remaining so for ever As by the right hand of God understanding his high power and Majesty 43. Is this frequent Yes concerning God especially where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causâ for humane weaknesse sake the eyes armes hands fingers and feet of God are often mentioned and the like figures and Metaphors used when we are not with the Heretiques Anthropmorphites to thinke God hath them so really in humane figure but to signifie his greatnesse past finding out or goodnesse and benefits to us by them 44. How to be conceived then 1. By his eyes his providence over us and all things 2. By his mouth his word and divine revelation 3. By his armes outstretched and mighty hand his strength power and mighty deliverances 4. By the workes of his hand and fingers acts of his power and by him ordered and ordained 5. By his feet and goings his marvellous proceedings and the like and so here as aforesaid by sitting stability for ever by his right hand or at his right hand of Majesty and glory to be conceived so Bathsheba at Salomons right hand 1 Kings 2. 19. and the Queen at the Kings right hand in the 45. Psa. understood placed in the greatest honour glory and Majesty 45. What is the full meaning of the phrase As in other places expressed Christ being sitting or standing his consistency for ever at the right hand of God in the power and glory of the divine Majesty 46. Was not this meant by ascending to heaven No for it is a distinct thing from it for That The ascension is in order before it The ascension may be without it The ascension of Christ was to this end 47. How understand you this It is evident the ascension was in time and order before said session and glory and ascension to heaven may be without it as we see in Saints and Angels who doe and shall ascend and though have fulnesse and an unspeakable measure of glory yet not in so high degree and Christs ascension was to that end to have that high degree above all as the complement of all glory and majesty 48. But was not Christ in that glory and at the right hand of the Father set from all eternity 1. In respect of his divinity he was so before all worlds and from all eternity and to that can bee no accession or addition of glory 2. In respect of his divinity united to his humanity so that it was from that time forth onely so considered and manifested 3. In respect of his humanity it was from that time and in that order so exalted 49. How is this elsewhere expressed in Scriptures By these speeches and prophesies or prophetique phrases 1. His exaltation farre above all heavens Eph. 4. 10. To a name above all names that at the name of Jesus every knee shall bow both of things in heaven and in earth Philip. 2. 9. 10. 2. All power given both in heaven and in earth Matth. 28. 18. 3. Let all Angels worship him Heb. 1. 6. so Psal. 97. 7. worship him all ye gods 4. I have set my King upon c. Aske of me and I shall give c. Psal. 2. c. 5. Sit at my right hand till I make thy enemies thy footstoole Psal. 110. 1. 6. All his enemies under his feet 1 Cor. 15. 25. And the like places and phrases shewing his majesty and glory 50. What analogy in this to his humiliation To the lowest degree as this the highest step of glory from the deepes of grave and hell to heaven so from the lowest misery in them to the highest glory in heaven 51. What learne we hence His great power able to defend and glory in majesty to the comfort and consolation of his Church and so our duties of Honour to his Majesty Praise to his excellent name Joy in the excellency of his glory Obedience to his mighty power with the Father and Holy Spirit in the guidance and government of his Church 52. In what respect As he is the head of the Church powerfull and able to defend all that are his against all powers of sin death and hell and Satan and all worldly opposition and in that honoured above all and constituted over all both men and Angels 53. What followeth His further manifestation of his glory in his second comming his comming to judgement the fourth degree or part of his exaltation expressed in the seventh Article From thence he shall come againe to judge both the quicke and the dead SECT 9. The 7. Article Christs comming to judgement The seventh Article shewing the fourth part of Christs exaltation in his comming to judgement and Analysis thereof where the time the end of the world and other circumstances and reasons such his last comming to judgement are to be considered as the antecedents and terror of the same with the extreame strangenesse of many accidents then happening The righteous processe and manner of executing it in all evidence and equity yet with all authority and the event and consequences the finall sentence and distinction of the sheep and goats or good and bad the one to life the other to death eternall to the full manifestation of Gods mercy and justice which began before to be showne is there more perfited and published so what duties to be learned and use of comforts to be raised from the same 1. VVHat is comprised in this seventh Article The fourth part or degree of Christs exaltation his commission and comming to judgment in power and great glory 2. How
given for the right understanding and interpreting the Law whether to our conscience or the use and understanding of all others 38. VVhat rules are those Five principall that concerne the right and true understanding thereof to which some others secondary may be added for illustration VVhich are those five 1. That where any duty or vertue is commanded the opposite vice is forbidden é converso 2. Where any vertue or vice is commanded or forbidden there all of the same kinde are commanded or forbidden with it 3. Where any vertue or vice is so touched all signes meanes instruments occasions and circumstances of it are with it intended 4. Not only the outward actions but the whole man body and soule words thoughts and actions are hereby comprised 5. As we are a communion of Saints not onely to our selves but to all in our society to the uttermost of our power to further it these things are required and enjoyned 39. VVhy is it thus to be understood Because as the Law is spirituall and willing the sanctification of the whole man and whole society of mankinde and according to the direction of the Spirit the author giving life to the same diffusing it selfe to all and to the good of all in the amplest manner and so after the wisedome and meaning of that good Spirit that gave it penetrating and understanding all things to bee understood and interpreted it being that without this the bare letter killeth or is dead but the Spirit in the true full and spirituall meaning and intention giveth life 40. How explaine you the first rule The first where any duty or vertue is commanded there the contrary vice is forbidden and where the vice forbidden there the opposite duty is inferred or commanded whence doe grow in every Commandement 1. An affirmative part commanding the duty 2. A negative part forbidding the vice And hence that distinction of sinnes into sinnes of 1. Omission in omitting a good duty 2. Commission by committing of ill or vice 41. How the second Rule Under any particular vice all of that kind are forbidden and under any vertue all of that kind commanded even in the extremest degree so vertue required and commanded in the highest degree according to the rules of charity and portion of grace and vice in any degree forbidden whence unadvised anger is accounted murther and seeing a woman to lust after her adultery Matth. 22. 37. and so under those names forbidden 42. What of the third Rule Where any vertue or duties commanded or vice forbidden there also all meanes allurements signes and tokens of the same are likewise commanded or forbidden that so the graces of God may be sought for and shine forth to the glory of God and good example of all men Matth. 5. 16. and vices avoided and even all appearance and shew of evill 1 Thes. 5. 22. 43. What the fourth Rule That the effect of the Commandement concerneth not onely the outward actions of the body but the very inward dispositions of the minde for governing of the same Reasons of this are 1. The Law of God is perfect and so requireth perfect obedience both inward and outward even of the whole man 2. The Law of God is spirituall requiring not onely outward obedience in word and deed but inward also in soule and spirit in minde and heart where vertues are to be planted and corruptions rooted out 3. Our Saviour thus teacheth to expound the Law Matth. 5. 21 22 27. so also the first of John 3. 15. c. and divers other places 44. What the fifth Rule As we are of the communion of Saints vertues are to be procured and vices to be avoided not onely in our selves but also in others to our power whereby we are to instruct admonish comfort and encourage others in good to the edification of the Church and salvation of their souls and reprove disswade and if possible reclaime the evill so having no fellowship with the unfruitfull workes of darkenesse Eph. 5. 11. nor accessory to the offences of others 1 Tim. 5. 22. 45. May not these five Rules be contracted to a lesse number Yes perhaps reasonably well to three as thus 1. That where any vertue commanded the opposite vice forbidden è converso 2. That where any vertue so commanded or vice prohibited all of kin to them together with all signes meanes and occasions or circumstances with them to be understood and that not onely for the outward actions but whole man body and soule 3. Where either prohibition or command is it extends not onely to our selves but as we are a communion of Saints to the good of others to our power to care for helpe and further them the neglect of which is but in effect with Cain to expostulate with God Am I my brothers keeper whom we else kill whether by murther ill example or not saving him if what in our power wee doe not when he is like to perish And how were they five rules then before By dividing this second rule and in it under every vertue and vice 1. Observing the species and kindes in the breadth making that the second rule 2. The meanes occasions signes and circumstances for the third rule 3. The extent to the whole man body and soul intensivè for the fourth rule and so are five as aforesaid 46. What are the other secondary rules Some that are directed rather to the understanding of the difference of the natures and qualities of the offences or the differences of the Tables rather then the true understanding of the sense immediately and interpretation or meaning of the Commandement as the former rules did such are these 1. That every negative Commandment bindeth alwaies and at all times every affirmative onely alwaies but not so precisely to all and every particle of time 2. That the Commandements of the first Table are to be kept for themselves absolutely those of the second for the first 3. That though every sinne deserveth death eternall yet there is an imparity of sinnes and one offence may be greater then another in many respects 4. That the sinnes against the first Table simply and in themselves considered are more heynous then those of the second though such aggravation or respects else of extreme malice presumption infirmity or the like may ever ballance or much alter the same 5. That there is so neare a tye and relation between the Commandements that whosoever faileth in one is guilty of all as a breach of the whole Law in breaking that royall Law of charity and offending God the author of them all in contempt of his Majesty which five last rules as secondary and more concerning the difference of sinnes among themselves compared and arising from the difference of the Tables more shall bee said of them at the beginning of the second Table 47. What followeth here then next to be considered The first Commandement of the first Table immediately following the Preface in these words Thou
or recreation allowed Yes we have liberty to refresh and cheare our selves with those things that may comfort our weak nature and make us more able or disposed to celebrate the day as a festivall and day of joy unto the Lord for so it is and the Prophets expresse it so and as we have flesh about us as well as spirit and a body of dust the Lord who knoweth this our weaknesse appointeth the best things of the earth if we serve him for our comfort as in Paradise so on his Sabbath even to our bodily delight as the comfort of the soule so farre forth as it may helpe not hinder the hallowing of the day and expresse a holy not heathenish feast or drunken Bacchanalia on this day 49. How is that to be understood As that we may use to our comforts both the creatures by eating and drinking to make it a festivall day Musicke and godly singing or mirth to make it a joyfull day Other such like delights and recreations to refresh our spirits in honest manner whereby to be more cheerfull able to spend the allotted and best parts of the time in those holy duties appointed and so those delights to be a means to further these duties and without all excesse scurrility and prophanenesse which else may prove both an abuse of them and the Sabbath 50. What is the opposite part or vice hereunto opposed The not setting apart a rest or the pollution abuse and prophanation of that rest and day of the Sabbath 51. How not setting apart a day of rest Either in setting out none at all in effect or by not resting from sinning perturbation of the soule ordinary workes or worldly thoughts as they ought to doe or in stealing a part from God by their allotting unnecessarily 1. Early mornings workes to hinder the due observation 2. Part of the day or sometimes chiefe part of the day to other occasions 3. Latter businesses even to be set in hand before the Sabbath ended as too frequent instances may be given in worldings hying to fayres and markets before the Sabbath ended Carriers Millers Shop-keepers Alehouses Tavernes and others no necessity urging but filthy lucre stealing a part if not wholly prophaning the Lords day against which many good Lawes have by good Princes beene enacted though too often the more the shame slenderly executed 52. How to be remedied If good Lawes well enacted were by good Magistrates carefully executed as we read in some Councells decreed the goods to be forfeited as Concilio Dingulonencsis Canon 13. and by Leo and Authemius the persons to be proscribed whereby they were out of the lawes and Princes protection and the goods forfeited 53. How is the farther abuse and prophanation By abusing that rest and day of Sabbath to any evill end as superstition in Jewish abstinency from necessary things to be done for the better sanctification thereof Any Idolatrous fashion Idlenesse only and in doing no good which is worse then bodily labour and this Sabbatum Asinorum or of beasts Vanity or prophane sports which hinder holy duties and sanctification worse also then honest labour this onely Sabbatum tituli bare name of Sabbath Sinne as to gluttony exccesse drunkennesse and the like spending the best day in the worst exercises or wasting idly on the Sabbath what gotten the weeke which is Sabbatum Satanae the Divells holyday and they his slaves that use it 54. How is the heynousnesse of this sinne intimated 1. By Gods strict penall law enacted against it the offendors to dye the death Exod. 31. 15. 2. By that laws execution on him that gathered but sticks Num. 15. 32. 3. By Gods sending the people into captivity for it that the land might keepe her Sabbath that they his people had broken Jerem. 25. 4. Gods providence to have it observed that the day before only no other sent and allowed double Manna Exod. 26. 5. And lastly God and all good mens execrations of it and Prophets exclamations against it as Nehemiah also threatning the Merchants Nehemiah 13. 55. How is it then generally or commonly prophaned 1. Either by labours and journying that are not of necessity and might be avoided 2. By idle resting and sitting at home or other absence from publicke duties 3. By sinfull and vain spending the time allotted to holy duties in wicked manner 4. By suffering others especially those under the authority of Master or Magistrate to offend therein 56. What is the issue generally hereof By neglecting Gods ordinance and herein honour both good order overturned Good duties of all sorts neglected Magistrates and Superiours with God contemned Inferiours by prophanenesse come to misery Gods blessings alienated c. and his judgements assuredly appropriated to the offenders 57. What is the second part of the duty in sanctifying the Sabbath To remember it or mindefully with care and conscience to prepare for it and set about it 1. Seene in removing impediments 2. Using all good helpes 3. Convenient preparation to both the publicke and private duties to be performed by both 1. Ministers 2. People in the celebrating and being present at the celebration of divine Service and publicke worship of God in his Church performing the divine offices or officiating there with helping and assistance in the same 58. What is it to remember To take speciall note of this Commandement as begun in Paradise sanctified by God and now renewed in Christ c. To take speciall note of the duty enjoyned sanctifie the time the Sabbath ourselves to bee prepared And so remember all the dayes of the week so to labour that we may rest and sanctifie this The day before as a parasceve or halfe holyday begin to prepare ourselves to the sanctification of this The last Sabbath how we profited what wee learned and how to improve it in this 59. What impediments to be removed Of workes and labour that would importune us to neglect it worldly cares and distractions and specially sinne and vanity with sleepy drowsinesse of devotion and idlenesse perswading us to absent our selves from holy duties and stay at home 60. What helpes to be used Holy meditations of the benefit institution and command of the Sabbath and blessings attending the same as well as reading conference c. 61. What preparations else Fitting our bodies to the outward rest and presenting our selves and those that belong to us at the Church as our minds to the holy actions and present devotions in such preparation yeelding our presence both of body and minde even to all both publique and private duties of the Sabbath 62. What private duties Those preparations going before and good exercises and actions following the publique duties as also the ordinary meanes of sanctification private prayer reading and meditation Workes of charity and mercy Outward almes visiting the sicke c. peace-making Inward to the soule instruction reproofe exhortation comfort counsell c. 63. What publique The ordinary duties of the Sabbath in the publique worship
his truth if he bid thee so end thy forrowes he is a liar for it is to god from temporall to eternall sorrow if he say thou must commend thy soule to God and die so he is a liar and if it were good he would not tell thee so for it is to die in murder and going from God and a murder of soule and body and that everlastingly so only flie to Gods mercy and leave sin and Satan and if thou pray for this he cannot come nigh unto thee nor hurt thee 40. But some as Lucretia have been commended for it for preservation of chastity or vertue It may be so by heathens that know not God but not by Christians who know Gods Law and the damnablenesse of the crime and so Saint Augustine sheweth this Lucretia's vice in this though by the heathens commended for a vertue whose chastity was to be admired but selfe-murder to be discommended lib. de Civitate Dei 41. What sorts of selfe-murder Either 1. Body and life naturall by 1. Omission and neglecting of the means of life for niggardlinesse or starving through idlenesse or not using other lawfull means of preserving the same 2. Commission of ill in prejudice thereof by 1. Sins of drunkennes whoredome or excesse imparing health 2. Thrusting ones self in danger therewith quarrelling c. and 3. Contriving their owne death 1. Indirectly by coÌ„mitting some capitall crime worthy death 2. Being their own butchers murderers 2. Soul by 1. Omission in the neglecting the means of salvation c. 2. Commission in 1. Making no conscience of sin but sinning against conscience and knowledge 2. Persisting in sin without grace or repentance 4. What opposite duty required Seeking all ordinary and honest means of preservation of life and health by moderate recreations of body or minde physicke and avoiding dangers or sins so distempering both body and soule and finally for the souls health seeking the means of salvation flying sin and praying and practising repentance 43. What in other murder else to be considered The person as well as the matter manner and punishment 44. What of the persons The 1. Murderer whether 1. Principall or 2. Accessory 2. Murdered whether 1. Stranger or near of kin 2. Private person or publick 3. Offender or innocent person whereby the guilt is diversly distinguished and so accepted extenuate or encreased 45. How the principall or accessory I. The principall as prime agent the deepest in offence II. The accessory also murderers if abettors or counsellours whether 1. Superiours by 1. Unjust command 2. Wrongfull sentence 3. Not punishing murder but coâ—niving at one to the perpetration of other 2. Any others by 1. Consent and abetting 2. Counsell or hiring 3. False testimon 4. Treachery c. 46. What the other respects As 1. the parricide or murderer of father brother or near kin more abominable then the ordinary homicide Secondly the regicide or murderer of superiours or them in authority as of servants their Masters or wives of husbands or private persons of publicke accounted treason or petty treason in the lowest degree more abominable then common murder Thirdly the murder of an innocent person more then of an offender and proscribed or condemned person who is yet to be put to death by the person and manner appointed by law and not at randon by any person which were murder but done according to law is not only not evill but good and just 47. How is it said to be good and just As warranted both by divine and humane law when bloud requiring bloud God commanding that who sheddeth mans bloud by man shall his bloud be shed and who so blasphemeth or obey not the Father Deut. 21. 8. 19. 20. or the voice of the Priest Dent. 17. 12. the Sabbath breaker adulterer ravisher and divers other in Gods Law and such exorbitant offences by humane lawes commanded to be punished by death and so the Magistrate beareth the sword not for naught Rom. 13. 4. 48. All taking away life is not then here forbidden No for hence are exempted and excepted all those persons and in all those cases where the Lord himselfe 1. Giveth the sword Of justice as the Magistrate who beareth it not for naught In lawfull battel as the souldier for their Prince or Countrey In just defence as of ones selfe against theeves robbers or other necessity 2. Offereth another as manslaughter by meere chance and not of any malice or anger for whom God provideth refuge of sanctuary Exod. 21. 13. Deut. 19. 4. 49. How of Moses Phinees and the like Of speciall instinct and commission from God in extraordinary manner and if private men yet of heroicall or divine zeale but Christians must follow ordinary rules and examples not speciall exceptions or imitations of extraordinary actions 50. What else of the matter or manner Murder or the taking away the life the greatest wrong that can be done to man and defacing of Gods image is either in respect of The 1. Meanes perpetrated 1. Directly by force and violence 2. Indirectly by Poyson Witchcraft or the like 2. Manner and motion 1. Ones owne accord and that of 1. Maliceprepensed 2. Blind zeale 3. Heat choler 4. Drunkenness or other passioÌ„ 2. Another as 1. Commanded 2. Counselled 3. Hired c. to doe it 51. What the punishment Bloud for bloud usually and in some fearfull manner also according to the aggravation of the offence so that who spilleth mans bloud by man shall his bloud be spilt it being a crying sinne as Cains murder Abels bloud crying to heaven for revenge Gods judgement shewing it selfe many times in extraordinary manner revealing the murderer and presenting him to be punished as by the dead body sometimes the bloud or the murderers owne conscience 52. Why so severe punishment Because it is even 1. A destruction of the little world the Microcosme of man 2. Defacing of Gods image betwixt which and clipping the Kings coin wherein is his image yet death for it there is no comparison 3. An encroaching upon Gods office whose onely right to call men when he please out of the world 4. The greatest sin against man that can be unlesse murder of his soul which also is punished like as this bloud for bloud soule for soule so the bloud of soules is required at their hands and lyes heavy in their heads that destroy them 53. How is soule murder understood Either in respect of the life I. Naturall an unjust grieving and vexing of a mans soule II. Spirituall by first omission of duties of 1. Governours Ministers Masters to whom belongeth the guiding care and 2. Instruction of others for their soules health and salvation Second commission in being cause of sinne and offence as by provocation counsell evill example c. 54. What duties opposite required Both preservation of life and preventing so much as possible all meanes of hurt both in ones selfe and others with helping and not hindering our owne and others
salvation but furthering the same by Instruction admonition exhortation reproofe Consolation and any other pious meanes as wel as good example 55. What the sum of all The preservation of life both of body and soule and avoyding of all hurt or hindrance of the same with that crying sin of murder 56. What followeth The seventh Commandement third of the second Table importing the preservation of the chastity SECT 9. The seventh Commandement the order and analysis of the seventh Commandement shewing the severall parts and duties and their branches whether intimated or expressed and first of chastity body and soule and opposite unchastity in the severall sorts and branches or degrees of each of them whence the latitude of the Commandement in all these respects more evidently to be seen and observed where the meanes also of preserving chastity in our selves and others and the opposite offences touched the degrees in this sin from the heart and all outward signes and appearances of evill the messengers of the soule and means with and by the sences to the farther degrees of this sinne in actuall adultery and fornication where pride in attire gadding abroad dauncing and such like lascivious and wanton actions behaviour and gestures by divers Writers are sharply censured and reproved as the meanes and occasions of much other filthinesse and further mischiefe and so the foulenesse heynousnesse of adultery farther set forth and demonstrated by the vile effects punishments and the like circumstances of the action as well as lawes and execution of them duly cared for and seen to by the Lawmakers themselves with great severity and others by their example prosecuting and persecuting the crime with the greatest detestation and to that purpose the sentences of the Scriptures and Fathers as on the other side the excellent praise and commendation of chastity And lastly the meanes to be taken and used for avoiding so crying and heynous crimes the godly entring into the holy estate of matrimony and what godly caution and circumspection therein to be used so lastly of Sodomy Incest and such unnaturall sinnes and what generally here commanded and intended 1. VVHat is the seventh Commandement Thou shalt not commit adultery 2. What is the order of it Next to the forbidding of murder as the next greatest offence and in his nature so foule as deserveth death according to the law of God and sundry Nations and so placed here before theft and next to murder 3. What manner of Commandement A negative inferring his opposite affirmative viz. thou shalt not commit any act of uncleannesse but preserve thy body and soule in temperance sobernesse and chastity 4. What the negative part The prohibition of all unchastity or uncleannes of body and soule and of all signes or tokens meanes or provocations of the same or being accessory thereunto 5. What in these branches then more expresly forbidden 1. All outward actions of uncleannesse adultery fornication incest c. 2. All filthy ' and obscene speeches bookes pictures c. 3. All incontinent thoughts and lusts of heart 4. All occasions of uncleannesse as surfetting drunkennesse 5. All accessorinesse to any filthinesse in this kinde c. 6. VVhat the affirmative part Commanding chastity of body and soule and all 1. Signes and tokens 2. Meanes and occasions preservation of the same both in our selves and others 7. VVhat in these branches more expresly to bee understood 1. Both temperance sobernesse and chastity in outward actions of the body and to keepe that a Temple of the holy Ghost 2. Honesty and modesty in speeches and expressions of the minde 3. Continency sobriety and chastity of minde and soule 4. All good meanes of preservation of this vertue by temperance fasting labour prayer c. 5. Labour and well wishing to the preservation of others chastity and vertue 8. How are the parts here seene opposite or opposed Evidently and plainly as 1. Chastity commanded opposite to uncleannesse forbidden 2. Modest speeches opposite to obscene and filthy forbidden 3. Continency of minde opposite to incontinency and lusts of heart 4. Means of preservation of this vertue in our selves opposite to the means and occasions of falling 5. Labour to preserve or procure it in others opposite to the being accessory to others uncleannes 9. What is chastity The preservation or study to preserve body and soule in purity and from all pollutions of uncleannesse and concupiscence of the flesh and so Both inward of the soule Externall of the body Totall of both body and soule 10. What is inward chastity or that of the soule The purity of the soule from all 1. Motions 2. Passions of lusts and unlawfull concupiscence 11. What is the opposite or unchastity of the soule Inward concupiscence or adultery of the heart Matth. 5. 25. 1. Whether before the consent of will forbidden more expresly in the tenth Commandement 2. Joyned with consent of will and that either 1. Sudden flames or motions of lust 2. Inveterate lusts and burning in unclean flames of letchery 12. What outward chastity The possessing of the vessels of our bodies in holinesse and honour both continencie of 1. The eyes from beholding vanity and objects of lust 2. The ears from hearing or hearkning after uncleane and filthy talke 3. The tongue from filthy and ribauld speeches 4. The whole body and fact from all uncleannesse and unchaste and wanton pleasures 13. What the opposite unchastity All outward pollutions of the body or any part thereof by uncleannesse as adultery of the eyes wandring after evill and said full of adultery Active with wanton glances to entangle others Passive beholding others so entangled 1. Of the ears open to filthy communication 2. Of the tongue polluted with ribauld and lewd speeches 3. Of the fact of all uncleannesse and lasciviousnesse 14. How meane you that uncleannesse of the fact The acts of adultery fornication incest or the like pollutions committed either 1. Against sobriety without a partner inselfe polution whether Sleeping Waking 2. Honesty with a partner and I. Without consent so forced or ravished rape which as an act of Violence against the 6. Commandement Brutish uncleannesse against this and punished with death II. With consent and that either First naturall of the male with the female and betweene persons 1. Too neare of kin incest 2. Single or unmarried fornication And if first onely with one she a concubine Secondly with divers she a whore and hee a whoremonger 3. Married and that either To divers polygamy With unmarried single adultery With another married person double adultery Secondly unnaturall against naturall use and monstrous as Of the same sex Buggery or Sodomy Of divers kindes man with beasts bestiality With spirits Incubi Succubi 15. How is chastity usually set forth 1. In single life continency the gift of God to which belongeth chaste widowhood 2. Mariage Conjugall fidelity Moderate and modest use of the mariage bed Abstinency on occasion of Absence Fasting and prayer Times of separation c. as
childbed or any other sicknesse 16. VVhat the opposite of this 1. Both incontinency in single life or widowhood 2. Breach of wedlocke 3. Using the mariage bed First immoderately and lustfully Secondly immodestly without shamefastnesse or honesty Thirdly unseasonably at forhidden times 17. VVhat meanes of preserving chastity to bee observed I. Either generall 1. Prayer for continency as the gift of God 2. Keeping company with sober and chaste persons II. Speciall preservatives and remedies 1. Sobriety and moderation of delights 2. Temperance in diet 3. Diligence and painfulnesse in our callings 4. Vigilancy over our affections 5. Modesty in eyes and countenance Speech and behaviour Attire and gesture 6. Marriage it selfe the lawfull remedy if the other means faile provided that such as have not the gift of continency may marry and keep themselves undefiled members of Christs body 18. What opposite to this I. Both frequenting the company of unchaste drunken effeminate and wanton persons places suspected and infamed II. Intemperance in gluttony drunkennesse and the like III. Idlenesse and slothfulnesse IIII. Immodest 1. Eyes beholding unchaste or beautifull and wanton persons obscene pictures reading lewd bookes or playes 2. Countenance impudent and harlots forhead 3. Speech gesture and gate wanton mincing and dancing 4. Attire proud and excessive V. Unlawfull marriages vowes divorces either expresly and ipso facto adultery or the occasions and meanes of it 19. What signes of chastity to be noted Sobriety modesty and shamefaltnesse keeping good and chaste company and avoiding suspicious shew of evill which are both meanes and signes of chastity and so doubly worth the regard as on the contrary wantonnesse immodesty impudency haunting unchaste company suspected places and at suspected times both signes and meanes of unchastity 20. What duty of procuring or preserving others chastity The generall care thereof in all as occasion serveth and especially For parents to provide for their childrens honest bringing up behaviour and marriage For Magistrates to provide good lawes and due execution with severe punishments to represse uncleannesse 21. What the opposite hereof To be accessory or procurers of others unchastity as bawds the divells instruments to bring naughty packs together those that counsell consent hire or allure to uncleannesse or prostitute them whose chastity they ought or promised to protect and so Parents Magistrates or others that connive at such offence deny or forbid the remedy marriage or execute not due punishment against the offenders 22. What are the degrees in this sin 1. In this order the first means motives and all occasions of this sinne by gluttony drunkennesse intemperance or other meanes whatsoever 2. Motions of the heart whether with or without consent of the will so who seeth a woman to lust hath committed adultery Mat. 5. 28. 3. Outward appearance of evill in adulterous and unchaste eye and countenance tongue gesture attire c. 4. Fornication and the act of uncleannesse in any sort 5. Adultery and other the monstrous and unnaturall sins whose punishments ordinarily by divine and humane lawes is death and sometimes with more infamous aggravations thereof 23 How account you of the first degree As the high way to the foulest of the rest and therefore he that would avoid crying and great sins ought to make conscience of the smallest as occasions draw on the action and gluttony and drunkennesse marshall in chambering and wantonnesse the heart is made the shop and store house of sin and the eyes the lewd shop windowes to let it in or set it to sale evill words corrupt good manners light and vaine apparrell curious ornaments frizeled haire and the like signs of loosenesse and immodesty as idlenesse the way to wantonnesse and that to impudency which at last bringeth forth fornication and adultery or other grosse and crying sins 24. What of pride in atire dancing and gadding abroad As appearances of evill and fruits of the flesh if not open defiance and enmity with God and so noted alwaies as pride the forerunner of shame wanton dancing of all good men condemned as an extreame folly and enticement to lewdnesse if not used with rare moderation as for the dancing in armour in the Pirrichian dances or men or women by themselves for exercise or joy of some great good hap or victory as Miriam as David before the Arke excellent and commended by all but for lascivious and amorous dances men and women confusedly together with wanton gestures kissings and dalliance the fuell of lust and as Herodias daughters dancing cost Saint John Baptists head so this many a headlesse soule and for gadding abroad the token of the wanton and idle widdowes 1 Tim. 5. 12. and of the harlot and those of loose behaviour Prov. 7. 9. and cost Dinah her honesty and the Sichemites their ruine 25. Some speake very bitter words against dancing Very true and so to be understood of wanton and dissolute dancing and at unfit times or in too impudent and foolish manner with mimique and even zany gestures and fashions as loosely as lewdly performed the very fellowes to kindle the flames of lust and impudency and such indeed was the gravity of the Romans at sometimes and some other Nations that they highly detested or were displeased with such lightnesse and folly as Demosthenes before his Athenians reproached Philip of Macedon and his Courtiers for common dancers such as having filled their bellies with meat and heads with wine fell scurriloussy and loosely a dancing and Salust of Sempronia said she was to fine a singer and dancer to be honourable withall and Cioero in his Apologie for Murena challenged also for dancing not minding to excuse it of him putteth it of or slatly denieth it with a concession nemo saltat sobrius and Plutarch in the vertues of women putteth it that shee ought to be no dauncer 26. But doe not the Fathers and Doctors say as much Yes for Saint Basil saith thou caprest and leapest with thy feet in dances unwise as thou art when thou shouldest rather bend thy knees in prayer to thy Creator but what gaine is got thereby surely this that virgins returne robbed of their virginity married wives of the truth to their husbands all lesse chaste then they went and more dishonest then they should though lesse perhaps then they would as if not in act which peradventure may be yet stained in thought which cannot be eschewed 1. So Saint Chrysostome saith to the maides and wives that daunce at marriages and so pollute their sex in such lascivious daunces the divell beareth a part as dauncing with them 2. Saint Ambrose that it is better to dig and delve on holy-dayes then to daunce and where banquets are concluded with dauncing there chastity is commonly but in an evill case 3. Vives in his instruction to a Christian woman hath not a little to this purpose who holdeth it for a strange vanity and saith he certaine Asians seeing the Spaniards daunce ran away for feare thinking them lunaticke nothing
resembling lunacy and frenzy more then that foolish gesture of dauncing the strange shakings and motions of the body at the noise of a beaten sheeps skin and ridiculous to marke the grave behaviour measurable march pompe and ostentation of women dauncers and the great care they have to performe wisely so foolish an action that it is very likely at that time all their wit is distilled from their head into their feet for that there it is then more requisite and needfull then in their braines as saith Lodovicus Vives 27. How is this to be understood Of the immoderate foolish and inordinate use or rather abuse of them too commonly seene the froth and fume of wine and excesses and nurse of lewdnesse and laciviousnesse or worse if worse may be as sometimes quarrells rappes murders and the like have been occasioned by them as among others Herodias dauncing daughters cunning herein cost Saint John Baptists head when especially consorted with drunkennesse as too often may be observed what good effects to be expected since as Saint Augustine noteth Serm. 231. de vitanda ebrietate as by too much raine the earth is dissolved into dirt and made unfit for tillage so by excessive drunkennesse our bodies are made altogether unfit for the spirituall tillage and can bring forth no fruits of holinesse but rather like bogs and marshes are fit to breed nothing but serpents frogs and vermine all manner of abominable sins and lothsome wickednesse and this a prime companion of dauncing or at least dauncing an usuall dependant on wine and belly chear 28. Is no dauncing then to be allowed Surely as before was shewed it ought to bee with great caution or sparingly and singular moderation for feare of inconvenience thence arising and so proving but an incentive to lust and folly 29. What in the next degrees All kinde of incontinency from the heart as it were budding forth by any outward shewes of words habit attire or gesture forwarded and expressed and by such midwives brought to the full birth and produced into act in all the species and kindes thereof 30. Which are the kindes As were before remembred or according to the Schoolemen and summists of these six sorts viz. 1. Fornication among the unmarried or single 2. Adultery where one or both married 3. Incest with any of affinity or consanguinity within the degrees forbidden 4. Deflowring of virgins called Stuprum 5. Rape or ravishing which is against the will and with violence 6. Unnaturall lust 1. Inordinate of sexes sodomy 2. With beasts beastiallity 3. With spirits Incubi Succubi and to which may be referred all other nocturnall and selfe-pollutions arising especially of riot intemperance and excesse 31. But are not Stuprum and Rape also fornication They are but in a higher or worse degree according to the quality of the person wronged as a virgin or else and so diversity of punishment or satisfaction by divers lawes appointed or with violence and so rape punishable with death both by Gods Law and others to avoid more dangerous consequences 32. What of fornication As next to adultery in foulenesse before God and lightly who falleth to the one maketh small conscience of the other and the whore compared to a dogge before God when neither the hire of a whore nor price of a dog might be brought or offered in the Temple Deut. 23. 18. and many wayes the odiousnesse thereof appearing 33. How is the detestablenesse thereof showne 1. Because of the indignity hereof offered to Christ in it whose members the Christian hereby made the members of a harlot 1 Cor. 6. 15. 2. The wronging of the good Spirit of God dispossessed of his House and Temple the body and soule of a Christian 1 Cor. 6. 19. the holy Spirit expelled and lust brought in 3. The greatest wrong that can be to the body and soule and others also as every sin else without the body this is the body fighting against the soul and cutting it off from God divorcing it from Christ and from Gods Spirit dissolving the Covenant of God and Idolatry compared with it or unto it 33. What say you then of Adultery As a most heynous sinne before God and men and odious to all most severely appointed to bee punished by death so both the adulterer with the married wife or betrothed maid with the adulteresse both to dye Deut. 22. 22. 34. How is it adultery accounted with the maid Because she is betrothed and thence forth reputed wife and that full adultery which is so farther distinguished to be either I. Adultery single where one party onely is married and that 1. Properly so called if the woman be married or betrothed for so it is fully adultery and he an adulterer and she an adulteresse 2. Improperly if the man only be married so called improperly adultery since she but a concubine II. Adultery double when by married man with woman married or betrothed 35. How compared with fornication Far greater for that in simple fornication seen by the Law of God the truest estimation of things 1. It was punished with pecuniary mulct as the dowry of virgins but adultery with death 2. Notwithstanding the fact so permitted that the persons might marry and were so commanded if the virgins father did consent but adulterous persons sentenced to suffer death and since forbidden ever to marry together for divers reasons and respects 1. Both to themselves so polluted 2. Others whose lives might be endangered by such permission That by such evill examples others might be drawne on to mischiefe 3. It was offence only or chiefly to themselves though both in body and soul against God and the congregation but adultery also against others in the highest degree and so most severely taken notice of and punished as shall be shewed and thereby the heynousnesse thereof more evidently appearing 36. How so heynous a sin that so severely punished 1. As a breach of a most sacred covenant made before God yea and with God accounted so the lewd woman said to forget the covenant of her God Prov. 2. 17. 2. The greatest disgrace to a family that may be when the mother a where the children bastards and a family instead of a chaste houshold and Church of God made a brothell house or stewes lothsome to God and all good men 3. An intollerable wrong to the husband so abused in that he nourisheth bringeth up and provideth for the bastardly brood of lewd knaves as for his owne hereby robbed of his estate and so adultery joyned with theft and much greater in many respects 37. How is it greater or worse then theft As the abused husband 1. Is prevented and defrauded of his greatest worldly comfort the love of his wife and her fidelity 2. Defrauded and wronged in his greatest worldly treasure the bastards suggested in stead of gennine and true begotten children 3. Is continually robbed and wronged in his estate as every bit of bread the adultresse or her brats doe eat a
continuall theft and she since she so cut herselfe from him and her bastardly issue continuall theeves 4. Sometimes as continually so wholly robbed of his estate and his inheritance transferred to the bastardly breed of some lewd varlot and harlot 5. And lastly with him sometimes others robbed as the inheritance and estate that ought to descend to them thus carried to others that worst and least deserve any good and hence the severity of divers laws both divine and humane that shew the odiousnesse and deterstation of it among all Nations by the punishments 39. What punishments By the Law 1. Of God death as aforesaid Deut. 22. 22. 2. Solon lawfull instantly to kill those taken in adultery 3. Certaine Indians adjudging the adultresse to cut the adulterers throat and some kinsman of hers 4. Nebuchadnezar broiling them on a gridiron 5. Zaleucus among the Locrians to have their eyes put out 6. Egyptians the adulterous nose cut off and the adulterer to have a thousand stripes 7. Turkes though allowing many wives yet adultery punished with death usually 40. How many instances of the execution of such lawes If there were not yet the lawes and sentence of them and the law makers sufficiently shew the foulenesse of the evill but both execution of them according to the letter are abundantly shewed in stories and even beyond the letter of them approved of by Magistrates and such as had the power of interpretation and execution of them and some others 41. How shew you that 1. Zaleucus whose owne sonne and heire of his kingdome taken in adultery and the subjects praying release of the punishment the father caused one of his sons eyes and one of his own to be put out in execution of the Law 2. In Alexander approving the act of the noble Theban Lady Timoclea that slew her adulterous ravisher 3. In the Romans that punished the adultetry and ravishing of the Lady Paulina with destruction of the Priests and Temple of Isis by whose means it was done 5. In the famous strumpet and adulterous Messalina lastly executed by the good Emperour Claudius command 6. In the law Julia executed long time duly and adulterers both of noble bloud and else without difference put to death as testified by all Writers and Tacitus with them 7. In the Emperour first Valentinians time many noble women of great parentage for adulery put to death as testifieth Ammianus Marcellinus 8. In Andreas King of Hungaria whose Queen having betraied a noble Lady wife of Baudebam to her brothers rape and being slaine by him who with his bloudy sword carring her heart to the King had his act approved and retained his honour 8. In Philip the faire King of France that spared not his owne daughters adultresses or their Paramours 9. In Lawes the eleventh that never made shew of anger or offence for his sisters death slain by her husband Seneschall of Normandy with her adulterer in bed together 10. In Gonzaga Duke of Ferrara that caused his treacherous and adulterous Captaine first to marry the party wronged and whose husband he had slaine to marry her and then hanged him 11. In the rape of Lucretia where for Tarquinius adultery the Kings and their race banished and whole forme of government changed and many like stories or as pregnant of the odiousnesse of adultery and punishments attending inflicted both by the hand of God and men 42. Recite some of them 1. Such as King Osbrights adultery rape of the Lord Bruers wife the bringing in of the Danes in revenge of it and subversion of his estate and kingdome with many others and the ruine of all England 2. Such as Paris Helens adultery the ruine of Troy and firebrand of almost all Asia and Greece 3. Such as Valentinians the third his adultery with Petronius Maximus wife that cost his life besides the sacking of Rome and destruction of the Romane Empire with the death of many thousands bringing in Gensericus King of the Vandalls and all miseries that follow warre and desolation 4. Such as Davids adultery punished with many plagues and crosses in himselfe and his Kingdome and with lewd children 5. Such as the Benjamites adultery with the Levites wife or concubine the rooting out of that tribe and fearfull dissolution Judg. 20. 7. Such as the Israelites adultery with the Midianitish women causing the plague wherein 24000. slaine and the Mideanites and their whorish wives and women utter destruction by Gods command all of them saving the unpolluted virvins 42. In this sufficiently declared the odiousnesse of this soule and crying sin If it be not you have it at least charactered fully in the booke of God and writings of other holy men that describe it in the proper colours with the punishment vengeance due and belonging 1. As whoremongers and adulterers God will judge Heb. 13. 4. 2 Such shall not inherit the Kingdome of God 1 Cor. 6. 9. 3. Adultery is a fire that devoureth to destruction Job 31. 12. 4. Saint Basil saith adultery is the hooke of the divell whereby he draweth us to destruction 5. Gregory it is a furnace whose mouth gluttony flame pride sparkles filthy words smoake infamy ashes poverty and shame It is noted of it it woundeth body and soule goods and good name posterity and all that belong to us to death 43. How is it to be shewed As it woundeth a man or he woundeth himself 1. In his body as well as soule by it and fornication polluted 1 Cor. 6. 13. 2. In his soule polluted and dishonoured Prov. 6 31. 3. In his wife wronged despised Mal. 2. 14. 4. In his children impoverished punished or bastardized threatned and seen in David and his posterity 1 Sam. 12. 10. and Prov. 6. 25. 5. In his goods and estate commonly wasted Job 31. 12. 6. In understanding and judgement Prov. 6. 32. 7. Name and to his dishonour Prov. 6. 33. and so it woundeth every way even to death that it is true of this in an eminent degree lust having conceived bringeth forth sin and sin perfected bringeth forth death 44. But what say you then of chastity in the other side As much by all to be honoured and admired and no lesse seen blessed by God then by all commended 45. How shew you this In that it is remembred as of humility to be the roote continence the girdle temperance the nurse so chastity the crowne of all vertues and all Saints and soules of the just that shall be taken up to Sion and the new Jerusalem in the embleme of this as with the title of Virgins and crowne of chastity in token of their holy desires as redeemed from men the corruptions and pollutions of the world are so onely said worthy to accompany and follow the Lambe and the blessing of Joseph that mirror of chastity on earth doe abundantly testifie 46. How in Joseph In that for his sake the Lord knowing and thereby testifying his innocency many received blessings 1. As his Masters
house that prospered in all that was under his hand 2. As the keeper of the prison that committed all to his charge seeing it so to prosper 3. As Pharaoh and his whole house and servants that so honoured him 4. As the whole land of Egypt preserved by him and his wisdome God blessing him 5. As his father also and whole family preserved from fury of the famine and destruction by his hand and God working by him 6. And so good to the whole Church of God then comprised in them being faithfull Abrahams family 47. How then was Polygamy being but a kinds of pollution allowed to the Jewes 1. As a peculiar priviledge of that people only then in expectation of the Messias and blessing of many children 2. As a dispensation of the Law and for the hardnesse of their hearts more truly alledged 3. As a connivencie to the hardnesse of their hearts rather then full allowance by such tolleration or making it lawfull and yet where many wives allowed the same law for adultery in full force and with death to be punished 48. What can be said then more in detestation and of the heinousnesse of those crying sins There needs no more for full manifestation thereof unlesse we say with S. Gregory lib. 31. Mor. or Tho. secunda secundae q. 153. art 5. that the sequell or eight infernall daughters that follow them may seem to make them shew more detestable which are reckoned to be 1. Blindnesse of minde 2. Precipitancie 3. Inconsideration 4. Inconstancie 5. Self-love 6. Love of this world 7. Feare of the future 8. And hate of God Which though the off-spring of all or many other sins more often especially from this spring for as saith Navar sum do Luxuria cap. 23. sect 113. Hoc vitium inclinando mentem ad delectationem venerorū quae est omnium vehementissima occupat partem animae inferiorem in appetendo procurandoilla rursus rapit ad idem superiorem sibi valde cognatam quasi vim inferendo ut non permittat illi circa ult ad alium debet finem intendere nec media ad ille illum deligere at impellet ad se mundumque hunc minis amandum futurumque horrendum tandemque ad deum ultorem odio habendum quo fit ut eo longius ab hoc vitio excaecante abesse debeam contemplationi addicti literis dediti gubernatores duces judices quo Lucidiori prudentiâ sapientia consilio circumspectione constantia indigent tam ad prefigendas sines scopos quem ad diligendum media quibus cos assequantur 49. What is the best course to be taken to avoid so horrible a sin Surely even 1. To avoid even the first motions or occasions and so lesse endangered to fall into the enormousnesse thereof 2. To make conscience of the least sinnes so more easily to avoid more crying sins a good course in all sins and all degrees of them 3. To avoid the causes of sin especially and apply all lawfull remedies 50. Which are they in this sin Remembred before under the names of occasions or meanes of falling opposite to the meanes of preserving chastity and may be thus marshalled as the causes of this sin with their remedies in this order As 1. Naturall corruption 2. Excesse and riot 3. Idlenesse and ease 4. Soft apparell and delicacie 5. Unstaidnesse of minde 6. Wandring sences 7. Evill occasions of all sorts and especially evill company To which may and ought to be opposed as remedies 1. Prayer 2. Abstinencie 3. Honest labours 4. Temperance 5. Sobriety and modesty 6. Restraint of senses 7. Shunning of occasions and especially evill company 51. Explane it further Naturall corruption that bringeth forth sinne and that death Ja. 1. 15. continually abideth and buddeth forth in us which is to be restrained by grace sought for and obtained by prayer Ja. 1. 5. Secondly excesse and riot is the shop of lust against which abstinencie is to be opposed for else as Gregory Nazian saith who pampereth his belly and would overcome the spirit of fornication is like him that would quench a flame with oile and so Prov. 23. 33. Thirdly idlenesse is the opportunity that Satan and lust desireth to enter by opposite to which honest labour in a calling that cutteth the throat of that fiend otia si tollas periere c. Fourthly soft apparell minstralsey and delicacie are the bellowes that blow the fire and nurse of idlenesse and lust as temperance of chastity and all vertues Fifthly unstaid and wandring thoughts usher in loosenesse and wontonnesse that sobriety modesty and staidnesse of minde seeke to expell Sixtly eyes wandring and eares open to evill whisperings of lust and Satan are the windows to let in sinne that such fit restraint of the senses should avoid and lastly shunning evill company is to avoid many especiall and pregnant occasions or causes of much evill 52 What say you then of marriage A remedy also and so appointed that they that have not the gift of continencie may marry and so keep themselves und efiled members of Christs body and which ought to be done in the Lord and with an especiall care of divers circumstances and things therein 53. What speciall care to be had then in marriage Principally to observe as neare as can be and have respect unto I. The equality of the parties in 1. Religion 2 Cor. 6. 14. and 1 Cor. 7. 39. 2. Age. 3. Parentage 4. Condition and the like things II. The ends for which marriage ordained 1. Avoiding incontinencie 2. Mutuall helpe comfort and society spirituall temporall 3. Increase of a faithfull and blessed seed in the Church III. The nearnesse of degrees or impediments by law prohibited to shunne them IV. The consent of Parents Deut 7. 3. 1 Cor. 7. 38. Parties themselves and their mutuall love and affection as Gen. 24. 27 c. Opposite to which as in generall to marriage the forbidding or ungodly restraint thereof unlawfull divorces and marriages so in particular the neglect of these cautions in the contracting of marriage it selfe which is intended to be a furtherance to godlinesse honesty and chastity but in the neglect may prove but a gap to incontinencie and evill of all sorts as well as adultery or fornication 54. What to be said of incest As a detestable offence and the heynousnesse gathered by the punishment death Levit. 20. 10. and the odiousnesse since forbidden also seene in the dishonour of bloud and holy societies as well as the breach of Gods Commandements and so the Apostle reproveth it as a sinne scarce heard of among the Gentiles to take the fathers wife 1 Cor. 5. 1. 55. What of sodomy and the like As a most abominable unnaturall monstrous and bestiall offences even if possible not to bee named among Christians and if perpetrate though death appointed no punishment grievous enough for the sin and so Sodome and Gomorah as well as some other places recorded in Histories have been
with a leud disposition is though in it selfe godly to that depraved humor but an occasion of rebelling and rebellious headstrongnesse and scorning in impatiency and impotency with spurning against it and disobedience 6. But obedience to the Law is true justice Yes for the man that doth those things shall live in them Levit. 18. 5. Gal. 3. 12. Rom. 10. 3. Luke 10. 28. 7. But none may be justified by the Law No yet not because the Law is not perfect or not able to justifie for the Law is perfect holy just and good but because we are not able to justifie it for the Law is spirituall but wee carnall Rom. 7. 12. c. 8. Why can none fulfill it Because wee are all sinners and deprived of grace as of the glory and image of God Rom. 3. 23. yea sin is in the very regenerate Rom. 7. 20. 9. What is the use of the Law 1. To teach us these things and the excellency of Law and Law-giver 2. To shew us what true righteousnesse is 3. To humble us and shew us our weaknesse and infirmitie 4. To stir us up to better duties and seek Christ and his power and grace so to bring us to him 5. To direct us being in him how to live acceptably in striving to walke in the same 10. How is this use of the Law then branched Into the civill and spirituall use thereof both in respect of reprobate or righteous 11. What the civill use To shew the difference betweene good and evill and what the acceptable will of God is and to leave all without excuse 12. What the spirituall use To the reprobate not only to leave them without excuse but even to 1. Shew their sin in the full extent and so to make them appeare more ugly and deformed that are by nature void of good 2. To harden them that whereas they cannot performe it take occasion thereby to bring forth more evill and so to them the letter killeth and kindling the heat of sinne in them maketh it more strong 13. Why should they be condemned since they are not able to performe it We are not to looke that we are able but what we ought to doe not what In 1. Our corruption we want but 2. What we received in our creation that is what the Lord gave us and the Lord requiring but his owne we being not able the fault is in our selves 14. What the use to the children of God Twofold Either 1. Before they be converted to humble them and shew them their owne weaknesse whereby they may feele the sweetnesse of Christ in deliverance from the torments of hell deserved which unlesse humbled by the Law we could never be sensible of but feeling it desire the release and so a Schoolemaster to bring us to him And yet more 2. After they be in Christ for a rule of righteousnesse and godly obedience to bridle the affections while we strive for perfection 15. What is then further expressed in this preface First the caution for our more due consideration of these things and our weake estate and inability to performe the duties in the law required in those first words My good childe know this that thou art not able to doe c. 16. How is our inability seene In that we are not able as of our selves to think a good thought much lesse to doe a good deed as of our selves since our depraved nature in Adams fall is not only deprived of all goodnesse but enclined and prone to all evill 17. Was no man ever able to performe them None except Adam in his state of innocency and Christ who was both God and Man 18. How is the estate of man to be considered 1. In his first creation and estate of innocency able to fulfill them as them in Gods Image righteousnesse and true holinesse 2. In his fall and nature as now it is depraved and deprived of all goodnesse and so not able to fulfill it 3. In his new birth and regenerate estate in Christ yet so not able perfectly to fulfill the law but failing in many things yet in some measure yeelding acceptable obedience 19. How was that perfection in Adam seene As he was perfectly good created in the Image of God in righteousnesse and true holinesse having his soule endued with divine knowledge free will and affections holy in integrity and innocencie 20. How the depraved nature of man As he is corrupted in his powers of body and soule and his 1. Understanding darkned full of ignorance and error 2. His will crooked and contrary to the will of God 3. His affections impure and so bad that nothing so good but it will loath or hate it nothing so bad and vile but they will wish and seek it 4. His weaknesse such that no power to any good in thought word or deed 5. His strength of corruption so great that it will turne best things into ill to its self and good things into occasion of falling the graces of God into wantonnesse 21. How this more manifested In that they in this estate are compared to blind and deale and worse things even filthinesse it selfe so Job 14. 4. Who can bring a cleane thing out of filthinesse and Rom. 7. 18. In me dwelleth no good thing and David There is none that doeth good no not one they are all corrupt and become abominable destruction and unhappinesse is in their waies and the way of peace they have not knowne yea the unregenerate do nothing but sin and their best actions and waies but sin and to death 22. How those in estate of grace Yet they cannot perfectly fulfill the law but faile in many things as Jam. 3. 2. In many things we offend all for though there be sincere and sound obedience from the heart and guided by Gods Spirit yet it is but imperfect obedience while the corrupt nature in the old man cleaveth so neer to us and is not quite expelled but hindreth many a good worke whence the combat betweene the flesh and the spirit when not the good that wee would but the evill that we would not is done Rom. 7. 21. and so like Schollars practised in Christs Schoole in these exercises of grace there will be faults in our doings easily found we are not skilfull to the full or masters in the art of godlinesse while we are in viâ here only we shall be in patriâ when all imperfection shall be done away 23. Are none then perfect here Not absolutely but a kinde of perfection is attributed to the godly 1. As perfectio partium opposed to hypocrisie so sincere and true godlinesse as in David Josiah and others 2. Though not perfectionem graduum or an absolute fulfilling of the law and all righteousnesse without failing in any thing for this is in no man to be found of all the sons of Adam that are only men so rejected 1. Pelagianisme that gave perfection to mans naturall faculties and freewill 2. Semipelagianisâ—e
and Spirit sonus testimonii for it as in the 12. Section of the Creed is also more fully demonstrated 44. But is not this power of the Priests and of the Church controverted or denyed Not unlesse by Schismatiques or no better then Novatian heretiques as the Fathers stile them and so by Arrians and other heretiques greater matters even to the Trinity it selfe could be controverted or denied and none but such false brethren can deny this for if we beleeve Scriptures credit the ancient Fathers or assent to the Church of England we shall finde it a truth uncontroulably asserted and undenyable 45. How show you or confirme you it To begin with the Fathers that as neerest the Apostles times best knew the Scriptures and meaning of them delivered from Christ and his Apostles and so best expositors of them saith Saint Augustine Qui confiteri vult ut inveniat gratiam quaerat Sacerdotem scientem solvere ligare if hee will be sure of pardon let him seeke out a Priest and make his confession to him for God who alone hath the prime and originall right of forgiving sinne hath delegated the Priests his Judges here on earth and given them the power of absolution so that they can in his name forgive the sinnes of those that humbly confesse unto them but as the Scribes said once Is not this blasphemy if any Schismatiques amongst us shall say Is not this Popery we may well answer with holy Job or bid them take his counsell cap. 8. v. 8. enquire of the former generations aske of the Fathers and they shall tell thee the Fathers too pious to speake blasphemy too ancient to be suspected of Popery these may informe us farther herein 46. What ancient Fathers else With Saint Augustine take Saint Chrysostome in his 5. Hom. on those words of Esay I saw the Lord sitting on a Throne what is comparable saith he to that power of the Priest to whom Christ said Whatsoever ye binde on earth shall be bound in heaven and whatsoever yee loose on earth shall be loosed in heaven heaven waits and expects the Priests sentence here on earth for the Priest sits Judge on Earth and the Lord follows the servant and what the servant bindes or looses Clave non erranâ—e that the Lord confirmes in heaven words most cleare for the formall judiciary absolution of the Priest nothing more plaine and Saint Jerom the supposed Patron of that opinion that holds the Priests power only declarative and so in effect none at all speakes yet home in his Epistle ad Heliodorum de vita solitariâ saying God forbid that I should speake a word amisse against the Priests Qui sacro ore Corpus Christi conficiunt in the holy Eucharist meant per quos nos Christiani sumus in baptisme qui claves Regni Coelorum habentes quodammodo ante diem judici judicant by remitting and retaining of sinnes where he that can but construe Judicant needs no further Comment of his words so Saint Grogory the Great 26. Hom. in Evangel Apostoli Principatum supremi judici sortiuntur ut vice Dei quibusdam peceaâ—aretineant quibusdam relaxent the Apostles and in them Priests are made Gods Vicegerents on earth in his name to retaine or forgive sinnes not declarative only but judicially animarum judicios siunt as he goes on speaking made judges of the soules of men casting the obstinate downe to the gates of hell by the fearefull power of excommunication and lifting the penitent into heaven I by the blessed power of absolution and he no better then a Novatian with Saint Ambrose in Psal. 38. that denies it as Saint Cyprian and many other Fathers also shew too pious to speak blasphemy and too ancient to be suspected of Popery as a foresaide and thus the Fathers enform us 47. But put all out of doubt how shew you it by Scripture If we looke to Matth. 18. 18 and John 20 and 23. there is plainly a power of remitting sinnes first propounded and promised and after fully performed and given or granted to the Apostles and the Priests their successors or as it were conferred and confirmed to them by our blessed Saviour saying Whose soever sinnes ye remit they are remitted c. which cannot bee otherwise understood for how ever some would faine expound it of preaching onely as those of the Novation straine or of baptizing as some others would guesse yet plaine it is both these they had power to doe before as Matth. 10. 7. Goe preach c. as John 4. 2. the Disciples baptized c. but this power most emphatically here delivered with a ceremony after his resurrection and so received where seene John 20. 22. he breathed on them as it were infusing that power and investing it on them and them in it he bad them receive it and joyneth to it that commission so amply saying Receive ye the holy Ghost whose sinnes ye remit c. which word of receiving the power could not bee properly used by him there if they had beene endued with it before as they were with power to preach and baptise though perhaps not in so ample a measure enabled to doe it this the genuine sense and thus the Fathers and all best Writers interpret it the peculiar power given as Gods deputed Judges on earth in his name to pardon and absolve the humbly penitent of their sinnes 48. Is this the tenet also of our Church It is for so in the second exhortation before the Communion the penitents are exhorted to come to some discreet and learned Minister of Gods word by his Ministery to receive comfort and the benefit of absolution to the quieting of their conscience so likewise in the forme of absolution prescribed by our Mother the Church for the visitation of the sicke after confession to the Priest he thus absolveth by the authority committed to me I absolve thee from all thy sins in the name of the Father c. 49. But here some may say at the time of death indeed in articulo mortis it may be more convenient though not else If so then it is enough and as much as we need desire for a good Christian will and ought so to prepare himselfe as if every day were the day of his death because nescit quando Dominus veniet and he should by this reason be thus often or alwaies prepared so all the holy Fathers teachus as our Saviour himself and from a glimmering of this light the very heathen could say omne crede dieÌ„ tibi deluxisse supremum thus then by this rule wee should not only allow it but the frequent use of it as perhaps the best Christians best know the use comfort and necessity of it they having to bee feared but hard and seared consciences that neglect or despise it or at least that find no need of the use or comfort and benefit in the use of it being so great a quiet well understood to a troubled consience of
even as we forgive our debtors c. III. Our intercession to deliver Israel from all her sins Our deprecation That thou O Lord wilt take away all sins of unfaithfulnesse and so against all uncharitablenesse c. IV. Thanksgiving and praise for 1. Our selves that it pleaseth thee O Lord to enlighten our hearts to see our wretched estate and this Petition granted 2. All that grace and forgivenesse of sinnes in Christ that our sins covered in him and his satisfaction 3. Our blessed hope herein with all Saints 4. The Saints in heaven that have fully attained it and their happinesse SECT 6. Of the sixt and last Petition The sixt Petition by some divided into two Petitions petitions with the order and Analysis and parts of it or them declared and first of temptations and their divers sorts and degree as well as the evill that they tend unto and what is meant by the leading into them Whence Gods preventing and subsequent graces come to bee considered in 〈…〉 the severall degrees and sorts of all such temptations whereby wes are defended from them or not lead into them so what wee desire or pray against in this petition and what is either in the letter expressed or else hereby intmated thus summed up together and explaned 1. VVHat the last Petition The sixt in number not to be led into temptation but delivered from evill that the Lord will not suffer us to fall into any temptation of the world the flesh or the divell by sinne to be carried away by them which is to fall from God but deliver us from all evill both of the temptation sin death and damnation 2. What is to be observed in the order and number of it 1. That this being the third in number and so the second for the soule here are two petitions for the soule against one for the body to teach us a greater care for the soule 2. That it is adjoyned to the former to shew it is not enough to have sins pardoned but we must strive for further mortification and subduing it in us 3. That there is a continually warfare and sin is to be watched against and resisted to make us take the more care 3. What are the parts of it According to some they are two Petitions Viz. Lead us not into temptation But deliver us from evill and in Either 1. Action of the former Lead us not into latter But deliver us 2. Object of the former Temptation latter Evill but as indeed but one Petition and therein one thing desired Deliverance from evill as all one thing not lead us into temptation and deliver us from evill more then the degree only of the sinne or deliverance in the bud or growne to more ripenesse yet according to the words and manner of utterance in that diversity may be distinguished as respecting the twofold Action Object Action of 1. Preventing grace not to lead or defend us from 2. Subsequent graces to deliver and free us from the Object 1. Temptation 2. All evill 4. What are temptations Of divers sorts as whereby I. God tempteth men to trie them by 1. Blessings whether they will praise him and be thankfull this only temptation to be prayed for all others to be praied against 2. Proving their faith and strength of it as Gon. 22. 1. God did tempt Abraham 3. Crosses if with Iobs wife they will curse him 4. Suffering other temptations as of the Divell and Iobs friends to tempt him II. As whereby man tempteth either 1. God by first murmuring and repining as the Israelites in the wildernesse Secondly disobedience as Corah Dathan c. Thirdly requiring signes as the Jewes of Christ. Fourthly adventuring on apparant danger without command or hope of reliefe Fifthly neglecting the meanes God doth allow and expecting extraordinary from him 2. Man by provocations or allurements to sinne working meanes to deceive or circumvent sinne 3. Himselfe by his concupiscence tempted and entrapped or allured to sin Iames 1. 14. III. As whereby the Divell tempteth man as he did Evah in Paradise Christ in the Mount c. whether by himselfe or his wicked instruments 5. What meant by leading into temptation Either Gods 1. Withdrawing his grace and forsaking man whereby he is unable to stand 2. Leaving man to himselfe whereby he cannot but assuredly fall 3. Delivering him over to Satan for his punishment by obduration and hardnesse of heart By doubt and despaire c. By any other the power of Satan or temptation of his 6. What is meant by evill here Both the evill of 1. Temptations and baits of sin 2. The authour of sin the Divell and his malice 3. Sin and blot of sin and the guilt 4. Punishment of sin hell and damnation 7. What meant by preventing grace The presence of Gods good Spirit not suffering us to fall or to be tempted beyond our might so not the tempting so much as the leading into it or desertion in it is praied against in this place for temptations may be for good and the triall of Gods children and our patience constancie and faith but the desertion in it is the danger and which is to be feared as a punishment 8. How is God to be said to lead us As all things are guided by his providence and not a sparrow falleth to the ground without him if he suffer us to be tempted so by either ourselves men or Satan 9. But we pray against some temptations as well as the leading into them Yes such as be either absolutely evill as sin and the baits and lusts thereof or in some respect as calamities inflicted by the power and malice of Satan or his instruments as to Job and the like so we desire the latter part of the Petition to bee delivered from evill 10. What is the subsequent grace desired Such defence and preservation from all evill not only the beginning of it in temptation but after in the sequell in the evill that is happened that God will send a happy issue to our griefe and speedy deliverance II. What are the degrees of evill temptation As it is promoted towards sin by divers steps and especially three In the Suggestion by the Divel or his meanes In the Consent unto it in the will so beginning to be sin unto us In the Perpetrating of it so actuall sinne or as that consent is else said to be threefold in the Minde by assenting to it Will by delighting in it Action by doing of it 12. How many sorts of evill temptation As many as of sinnes that infect or other calamities and crosses as miseries that infest us especially fowre Of affected height in ambitious pride Of directed shame in earthly covetousnesse Of infectious luxury in foule voluptuousnes Of impetuous calamity misery and crosses which last is the best and often sent from the immediate hand and providence of God to humble us 13. What meanes of helpe prescribed against sinne and temptation I. Of prevention Gods grace with
us to 1. Observe and watch against the Divell world flesh and their temptations 2. To shut the corporall and spirituall eyes and senses against the baits of sinne and temptations of Satan and take heed especially of most dangerous sins as presumption despaire oblivion c. II. Of defence taking the whole armour of God Eph. 6 13. the 1. Shield of faith 2. Helmet of salvation 3. Sword of the Spirit 4. The word of God 5. Breastplate of righteousnesse c. III. Of deliverance by Christ and taken hold on by faith and effectually applied proved in true repentance and humility whereby rest and peace to the soule 14. What is here then desired All things that may confirme and strengthen us in goodnesse and to the resisting and extinguishing of evill 1. As Gods graces both preventing subsequent persevering with us to the end 2. A illumination of our spirit to discern what is good 3. As stedfastnesse of â—aith and that spirituall armour to resist temptations and evill 4. As comfort of his Spirit unto us in this life by turning evill to good unto us in humiliation of us In making us more carefull In estranging our affections from sin In privation of power to sin In preventing herein eternall death 5. Patience under the crosse c. 6. Everlasting life and blessednesse hereafter 15. What prayed against 1. Against sollicitation to sin in any degree as evill suggestion counsell consent delight c. 2. Against disertion and forsaking of God or his forsaking and leaving us 3. Against sin it selfe and the adjuncts of it oblivion of God presumption obduration despair 4. Against grievous and long afflictions and calamities 5. Against sudden death or strange and fearfull death or dangers and trialls 6. Against everlasting death and hell and our arch enemy the Divell 16. What expressed in the letter 1. The deprecation against all leading into temptation or evill 2. The Petition for deliverance from evill sin temptation 3. The intercession for others as well as our owne deliverance from evill defence against temptation 17. What intimated I. A confession of Gods power graces and free Spirit that is able ready and willing to aid us Our weaknesse and frailty ready to be tempted and overthrowne of evill Our duty to seek to him for his graces and so decline temptation and evill II. A thanksgiving and praises for 1. His graces we have had experience of Assistance in temptations and giving a happy issue to many of them 2. Many deliverances of us and others and that full deliverance the Saints enjoy 3. Our hope of full deliverance being freed from sinne hereafter in life everlasting 18. How summe you it up together in order 1. Our confession of Praises to God that he is only our Lord and Redeemer powerfull and able and willing and ready to deliver Our weaknesse that we poore creatures subject to many temptations and calamities Our duty therefore O Lord we looke to the hills whence our helpe and defence 2. Our Petition that thou O Lord wilt be a Tower of defence our Castle and defendor from temptation our deliverer from evill 3. Our intercession to him to deliver Israel from all her sinnes 4. Our deprecation against all the wicked men and instruments of the Divell temptations c. All evill remove O Lord lying lips and a deceitfull tongue and a heart that is froward all ungodlinesse and wrong all evill c. 5. Our thanksgiving and praises for our selves that have received many graces deliverances and best things as faith c. Others with us and bewayling our unfaithfulnesse and forgetfulnesse Our blessed hope of Saints that thou givest us and life everlasting promised The happinesse that thy Saints enjoy in thee O Lord eternally SECT 7. The Conclusion The conclusion with the reason and Analysis of the same wherein is shewed what is to be understood by Kingdome power and Glory so in their eminency excellency heere taught to him to bee ascribed and are now and ever shall be by all creatures most certainely to all eternity to be attributed which may teach all Kings Princes and Potentates as well as all other the aithfull and servants of God how zealously they ought to remember to set forth his glory in which conclusion the whole prayer seemes epitomized and included in assurance and confidence of which our zealous and faithfull prayers and praises as else diversly and for good respects used and here explicated as added Amen 1. VVHat is the conclusion added For thine is the Kingdome power and glory for ever and ever Amen whereby we acknowledge God both able to doe all hee will and willing to doe all for his glory which only we desire in all the Petitions and therefore in assurance to be heard in our just desires we say Amen 2. Why is it added As a very fit conclusion to prayer in the forme of praise and thanksgiving to him for so we acknowledge him the only powerfull King worthy to be praised and that there is no end of his greatnesse and honour and withall intimate our desire of his honour and that glory unto which all things are directed as to their end and it selfe without end even for ever and ever we give thanks for our and others good in it included and rejoyce in the same in that hope and assurance resting confident of his favour as our God and King as well as Father in Christ and in that desire of his glory thus conclude the thanksgiving and praises againe with prayer saying So be it 3. What herein contained A most firme reason of our faith and assurance as well as thankfulnesse drawne from 1. The object or matter ascribed Kingdome power and glory 2. The action or ascribing it Thine is the Kingdome power and the glory 3. The circumstance of the eternity of it for ever and ever certainty of it Amen 4. How a reason of our faith and assurance For that he whom we pray unto is so great and powerfull and glorious a God and King as to whom both 1. All Kingdome Power and Glory over all is due and to be ascribed 2. It is ascribed by all tongues and hearts both of men and Angels 3. It is ever and shall be acknowledged either by the good to their comfort or others to their condemnation 4. It is so certaine as truth it selfe for he hath said it that will doe it who is Yea and Amen 5. How a reason of our praise and thanksgiving Because who is more worthy to receive praise and thanksgiving then this our God whose Kingdome power and glory is so established in the heavens and whole truth endureth for ever in heaven 6. What meant by Kingdome His dominion and government absolute over and above all both generally in the world Specially over his Church in grace glory as in the second Petition more amply expressed 7. What his power His Almightinesse able to doe all that he pleaseth That we can desire That shall be good
and Anen 2. Verbe so his actions that are done in truth and his fiat or Amen was the foundation of all creatures 3. Adverbe so it signifies certainly or without end or doubt and so are all his words and truth and such and hence our confidence 21. How is Amen used Either for 1. Wishing as usually in prayer Amen fiat 2. Confirmation or ratification as Gal. 1. 20. 3. Usuall affirmation single in speech Amen I say c. 4. Asseveration doubled as Amen Amen dico vobis even almost to oath Jo. 16. 23. 5. Consent as in many prayers praises in the Church 1 Cor. 14. 16. c. used by the people 22. How here used In any of these present respects as in 1. Our confession of praise and consent to the praises of God 2. Our affirmation or asseveration of his glory and our duty 3. Our wishing and hearty desiring our prayers to be heard 4. Our ratification of our vowes and thanksgiving and confirmation of our faith 23. For what may it serve us then 1. To confirme us in the faith and confidence we should pray with 2. To comfort us in assurance of the promises of God and truth of them 3. To Convince and 4. To condemne us if as gracelesse ones we pray unfaithfully Hypocrites wee pray but dissemblingly 24. In what may we then be assured or confirmed in this faith and confidence 1. In God who hath commanded us to pray and offer this sacrifice of praise 2. In the promises of God assuring us to bee heard if we pray faithfully 3. In the testimony of a good conscience that we pray as we ought faithfully and charitably 4. In the holy Spirit who witnesseth with our spirits and maketh us truly say Abba Father 5. In Christ in whom the promises of God are Yea and Amen and in whom as we say Father at first we may here also most confidently say Amen 25. What followeth in the Catechisme The question concerning the sum and substance of the Lords Prayer SECT 8. The thirteenth Question The summe of the Lords Prayer and all the parts thereof and petitions before rehearsed epitomized and hereby paralelled with the answer to the thirteenth Question As else the preface both severally and other petitions explained In the first petition hallowing Gods name The second petition thy Kingdome come in all the parts and branches thereof and 3. Petition Thy will be done in earth as it is in Heaven so likewise explicated as the fourth petition for our daily bread and â— Petition for forgivenesse of our sinnes as we forgive others and the 6. Petition for deliverance from temptation and all evill as those before with the conclusion and the whole doctrine in them comprised thus epitomized and explaned An other manner of exposition of the same by some propounded wherein the seven deadly sins in the seven Petitions so by them numbred prayed against and the opposite virtues desired though rather in very deed in every of the petitions are all the said vices and vertues and all others whatsoever plainly deprecated or desired 1. VVHat desirest thou of God in this Prayer I desire my Lord God our heavenly Father who is c. 2. What is here in these words contained An exposition by way of paraphrase of the Lords Prayer and so if we marke it we may find all the parts and petitions of it delivered and expressed in other words a little more at large for our better understanding of the sense and meaning of the same 3. How then shew you the parts and petitions of it particularly 1. The Preface of our Father which art in heaven in these words I desire my Lord God our heavenly Father who is the giver of all goodnesse 2. The first Petition Hallowed be thy name The second Petition Thy Kingdome come The third Petition Thy will be done c. That he will send his grace to me and to all people that we may worship him hallowing his name Serve him in his Kingdome Obey him as we ought according to his will 3. The fourth petition And give us this day our daily bread in these words That he will send us all things necessary both for our soules and bodies 4. The fifth petition To forgive us our trespasses as we forgive them c. in this That he will be mercifull unto us and forgive us our sinnes 5. The sixth petition Not to lead us into temptation but to deliver us from evill in these words That it may please him to save and defend us from all dangers ghostly and bodily and from all sin and wickednesse from our ghostly enemy and from everlasting death 6. The conclusion For thine is the Kingdome power and glory for ever and ever Amen in these words And this I trust hee will doe of his mercy and goodnesse in Jesus Christ our Lord and therefore I say Amen So be it 4. And how doe you more particularly shew the full exposition thereof By considering the substance of what is intimated or expressed in the severall parts and petitions aforesaid 5. How in the Preface In the confession of the great mercy love and compassion of our Father as well as his Majesty and glory in the heavens whither we are to elevate our soules and eyes considering our wants and miseries here on earth and so we say and confesse Him 1. Father of mercy and consolation and fountain of goodnesse Light and Spirits and so of our spirits 2. Our father in Jesus Christ and our loving and mercifull God 3. Who is now and for ever the same Alpha and Omega the first and last 4. In heaven the Throne of his glory by his powerfull presence glorious Majesty The Kingdome of his Church by his graces The hearts of the faithfull by his holy Spirit And thus wee confesse him giver of all goodnesse and elevating our eyes and mindes to heaven say Wee have lifted up our eyes unto the hills from whence commeth our help and to thee that dwellest in the heavens in majesty power and glory most gracious God and our loving father which art in heaven 6. How in the first Petition 1. In our confession of Gods goodnesse Thy name is worthy to receive all honour O thou holy one of Israel and holiest of all holies Our duty and it is fit O Lord wee should set forth thy praise and ever be telling of thy glory and sanctifying thy name Our neglect yet O Lord we have not honoured thee as we ought but rather many wayes prophaned thy most holy name and word and other means of our good Lord we bewaile and give us grace truly to lament our sinnes negligences and offences 2. In our requests our petition and intercessions Lord let thy name bee hallowed by us and all people more conscionably in our lives and all our actions that our tongues may shew forth thy praise and wondrous works and that we may ever be doing good and giving of thankes 3. In our deprecation
2. Our vivification in the Spirit or of the new man Christ in us by the power of his grace and Spirit that so bringeth forth in us Our justification by The merit of his death Imputation of his righteousnesse Sanctification by Our new birth raised up in him Our new life going forward by grace in holinesse of living 13. How is this explained By the opposition of our former estate to this as we were Born in sin and the children of wrath by nature in old Adam Dead in sin dying to grace Damnati antequam nati and having the image Of God oâ—literate blotted out of of our soules The divel imprinted therin being without all Grace Justification or Sanctification And being in this case have by the mercy of God this favour shewed us to have the meanes offered of faith and the seale and pledge the Sacrament whereby wee are made children of grace Renewed Justified Sanctiâ—ied in Christ by his Spirit to God 14. How is this Renewing wrought By the power of the Spirit of God and grace which is given whereof the Sacrament is the pledge and seale and also the ordinary meanes whereby conveyed unto us and we receive it as many as have the power given to become the sonnes of God which is seen by the effect Of a 1. New life 2. New creature 3. New birth 4. Newnesse of affections and 5. Souls as new borne babes desiring the sincere milke of the word having put off the old man and all carnall affections of sinne 15. But who is so renewed Every one that is born of water and the holy Ghost which is the regeneration herein expressed whereby the sâ—ing of sinne is plucked out both in regard of the sin and punishment though sin it selfe not quite extinguished which is never quite abolished till death but broken so that it reigneth not only remaineth as a rebellious head or poysonous root to exercise our faith and graces whiles we live here 16. But is this done in us by the very act of Baptisme or of the Baptizer No For there is also required a right disposition of the person in faith and within the covenant of grace and then it doth convey grace confirme the heart seale the covenant purging the conscience and so effectuall to the faithfull otherwise as in those that came to Iohns baptisme they may remaine a generation of vipers whiles they keep themselves out of the covenant by their malice impiety and hypocrisie whereby they mock God though they take the signe of the covenant on them and so much the rather mockers as taking the signe and neglecting the grace 17. What is then required in persons to bee baptized Repentance whereby they forsake sinne and faith whereby they beleeve the promises made to them in that Sacrament 18 What is Repentance A turning from sinne and a returning to God wherein many steps or degrees to bee considered 19. Which are they In the 1. Turning from sin a Knowledge of sinne one step by faith Sence or feeling of sinne two steps in grace Horror of sin for the uglinesse before God Shame of sin for the filthinesse in it selfe Sorrow and grief of sin for the displeasing of God thereby Resolution to forsake it and lead a new life 2. Returning to God by 1. Forsaking sin 2. Taking a new course and leading a new life 3. Constancie in that intended course 4. Perseverance which onely attaineth the promise and crown our blessing 19. What is the fruit of Repentance A continuall renewing of the force and efficacie of baptisme to the soule which though it selfe may not be iterated yet it is thus continually refreshed and the vertue thereof renewed in us and so is both effectuall in the receiving baptisme and ever after both in The 1. Knowing and acknowledging of sin the barre of grace whereby to obtaine forgivenesse at Gods hand and have the bar moved 2. Sorrowing for and forsaking of Sinne whereby to obtaine grace in the power and vertue of the Sacrament 3. New intended course of leading a new life in obtaining some degree or measure of sanctification either of which is sometimes called repentance and in all three together the perfection thereof and are else stiled Confession Contrition Reformation 20. What is Faith My assurance in respect of God of the Truth of his promises Stability of them in Christ. The head and corner stone my self of the Application of them to me Forgivenesse of my sinnes 21. What is the seat of Faith The heart For in the heart the man beleeveth to justification Rom. 10. 14. And so Christ dwelleth in the heart by faith Eph. 3. 17. 22. What is the ground of faith The word and promise of God giving assurance to the soule because he is true that promised 23. What is the object of faith Things not seene but apprehended by the soule for the truths sake of him that promised as forgivenesse of sins salvation and everlasting life 24. How is use to be made of it By application to my selfe of these things that for his Sonne and promise sake I shall be assured of salvation and my sinnes forgiven and so blessed as whose unrighteousnesse forgiven and whose sin covered 25. What condition required Repentance or confession and forsaking sin Prov. 28. 13. and so faith beginning repentance is also perfected by repentance and wrought and working together are either for the perfection of other and the graces are thereby seen whereof the Sacraments are the seales 26. How doe we then need them As the necessary conditions whereby applied and where with the vertue and efficacie of the Sacrament is transfused into the soule that is not else sufficiently well disposed to the receiving thereof without them 27. Why are Infants then baptised when by reason of their tender age they cannot performe them Yes they doe performe them in such convenient sort as is required and standeth them sufficiently instead in that their tender age 28. In what manner By their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe 29. But is that sufficient It is as may be shewne and confirmed by sundry good and valuable reasons taken from Both 1. Circumcision the forerunner of it 2. The institution and action of Christ himself 3. The doctrine of the Apostles 4. The practise of them and primitive times 5. Reason it selfe and the intent of the covenant What is the ground of the reasons Because as the Covenant was made not only with Abraham but with him and his seed so the seale pertaineth to whomsoever the Covenant doth and the children being so within the Covenant of grace the sâ—ale pertaineth also unto them especially this that succeedeth circumcision 30. How as it succeedeth circumcision Because that being with them the admission into the Church and seale of the Covenant as this is to us and the foretunner of this was commanded the eight day and for the same reason this
if all Isreael and the Priests as before noted without touch or staine of Idolatry could or might and did worship as well as David and Daniel towards the holy Temple towards the mount the cloud the pillar of fire the Tabernacle the Arke Oracle and Mercy-seat where yet were Images of Cherubims and Palmetrees Exod. 37. 7. and 1 King 6. 23. 32. how much more we before God in his Church and to him towards his holy Table his Altar Mercy-seat and mysteries there tokens of his graces and presence and where he hath no lesse mercifully promised then powerfully performed his promise and manifested such his goodnesse and gratious presence yet firmly looking at him so graciously promising and performing or his promises and graces in the things shewed and performed not the bare things nor boots it to cavill or say thus the Heathen or any Idolaters might palliate their Idolatry it is farre otherwise with them besides the difference of the worship before noted who terminate their worship even divine in the thing on their Altars or under the thing shew a false god Wherein it is terminated as Dagon Molec Anubis Osyris Jupiter or a creature or Divell as some Heathens and Indians yea sometimes such wicked men and caitiffes As a noble Christian Lady told a heathen tyrant and persecutor worse then the wretches that did or commanded sacrifice to them as she asked him if he would willingly be counted so beastly blind bad or blockish as Vulâ—an Plutus Mercury Stercutius nay Mars himselfe or his wife as Venus or Flora so infamous for lewdnesse theeves and stales of theft or strumpets thus the case far different though even in the best things we may note the Divell as it were Gods Ape and hereby perhaps in his divelish policy seeking to disparage and disgrace what were good by such his apish imitation which yet are and ever shall continue holy and his devices frustrate soon as discovered 59. Why doe we worship generally towards the East Not as having it from the Gentiles or Persians adoring the Sun rising but according to the position of our Churches and that originally from antiquity derived as placed opposite to the sight of the Jewish Temple and Synagogues that looking to the west or Sun-set were so to end and had their Sun-set as this Son of righteousnesse our Saviours rising or his setting in the flesh with that their Temple but brighter rising againe by his glorious resurrection and ascention so ours looking to that Son-rising and to the East towards the face of Christ as he was exalted on that Altar of his crosse looking from Mount Calvary West and as the Temple stood which was to vanish from the Temple or with the sight and posiâ—ion of it a looking westward towards us and our Church and so we and our Churches on the opposite part as it were over all the world looking East and towards him in his rising and that Temples declining whence we thus with antiquity as well as authority commanding it and good reason and Religion so enjoyning ordinarily doe our devotions as it is fit according to such prescript and the voice of the Turtle that is heard in our land the voice of Christ and his Church the Spirit and the Bride who thus say come and whom we ought to heare and not the voice of Babell or confusion of tongues that would pervert all things the voice of Schisme and Sedition whence flow disorder and dissention kindling the flames of contention and rebellion or sowing the seeds of discord Anarchy and confusion 60. This may then serve for answer to them also that aske why we worship towards the upper parts of the Church and Altar It may from such position and site of our Churches or if it content them not we may thus farther return and retort it against them that urge at it or against it by so questioning it why do they rather use reverence to God at the Church then any other place but because of his more presential apparance or gracious presence as themselves confesse there then any other place esteemed so within the Church for the same reason as more excellent tokens of his graces and gracious presâ—nce there in those places then any where else exhibited doe we so tender there our humblest reverence and devotions to him memorising thereby his graces and goodnesse that we acknowledge there represented to our eies and mindes oâ— eies of our minde and devoutest consideration in these places and things which how can we fitly remember or acknowledge but in the most dutifull and submisse manner and gesture and with such reverenciall respects in token of our duty thankfulnesse and humility 61. What followeth What preparation is required of us for the due receiving of so great a mystery and the graces of it set forth in the last question and answer of the Catechisme SECT IV. Of our preparation to the Lords Supper The preparation we arâ— to make before receiving by a due and conscionable examination of our selves and our faith charity and repentance with convenient motives and consideration to stirre us up and invitâ— us to the same taken the types excellency and other the wonderfull graces and effects of it as well in holy Scriptures testimony as else by the secret working and speaking of Gods secret spirit to our souls and â—â—nsciences manifested and revealed whence also we may finde many and excellent Elogia or encâ—mions of the same and the comforts we receive thereby and learne what we and our soules or we in soule ought to say thinkâ— and tâ—stifie of the blessed â—aorament if we be indeed worthy Receiverâ—â— So as our Preparation by repentance the examination of the truth of it in our loathing dotesting of sin and lonâ—ing desire after Christ and his righteousnes our preparation by faith in examining the truth evidence ground and fruit of it the excellency of this excellency of this faith seen in the operations of all parts of both body and soul work by love towards God and charity towards men enflamed with good and holy desires and zealous of good allions Whereby worthy receivers or so much deficient as falling short or deficient in this to be accompted and so all possible means before and reverent gesture behaviour and holy Meditations at the time oâ—â—eceiving to be used as after receiving a due serious and thankefull recognition of this benefit and Gods mercies and blessings in Christ with prayâ—rs and pious meditations to be used and all opposiâ—e vanity and prophanesse avoided 1. VVHat is required of them that come to the Lords Supper A due preparation to be rightly disposed both before at and after the receiving of the same 2. What is this preparation To examine themselves whether they repent them truly of their former sins stedfastly purposing to lead a new life have a lively faith in Gods mercy through Jesus Christ with a thankfull remembrance of his death and be in charitie with all men 3.