all things that we doe teaching us how we are to live in such sort as whosoever walketh not accordingly cannot be saved What further use hath the Law in the Regenerate First as a light it directeth us for the world being a darke wildernesse and we being naturally blinde are in continuall danger of falling unlesse our steps be guided by the Lampe of the Law Secondly as a prick it inciteth us to obedience because God commandeth them Thirdly it frameth us to humility whilst by it wee understand that we are farre from fulfilling it What gather you of this First what great reason there is that we should be well acquainted with the Law of God seeing it is of so great use Secondly that every one should have a warrant of all his doings out of this Law of God whereby all the creatures are sanctified for mans use What is the contrary vice Ignorance whereof Christ saith that the blinde fall into the ditch Matth. 15. 14. So much of the use of the Law What is required for our profiting therein In the first place it is required that we have the right understanding of the Law without which it is impossible to reap any of the former fruits for how can a man acknowledge the breach of that Law which he knoweth not or how can he serve God in the endeavour of the performance of it unlesse he understand his Masters will What Rules are principally to be observed for the understanding and right interpreting of the Law Three especially What is the first That the Law is spirituall reaching to the soule and all the powers thereof and charging as well the heart and thoughts as the outward man Rom. 7. 14. Deut. 6. 5. Matth. 22. 37. Mark 12. 30. Luke 10. 27. How doth the Law shape all the powers of the soule It shapeth the understanding to know every duty even all the will of God It chargeth the judgement to discerne between good and evill and between two good things which is the better It chargeth the memory to retain It chargeth the will to chuse the better and to leave the worse It chargeth the affections to love things to be loved and to hate things to be hated Doth the Law require these alike of all No but according to the Sex growth in age and difference of calling as more of a man than of a woman of a young man than of a childe of a publike person than of a private man What is the second Rule That the Law is perfect Psal. 19. 7. Not onely binding the soule but also the whole soule the severall functions of her faculties perfectly as the understanding to know the will of God perfectly the judgement to discerne perfectly betwixt good and evill the memory to retain and remember all perfectly the will to chuse the good and leave the evill perfectly the affections to love the one and hate the other perfectly So in condemning evill it condemneth all evill and in commanding good it commandeth all good charging man to practise the good and refuse the evill perfectly and that not only as it was commanded Adam before his fall but also according to the severall times before in and after the Law What is the third That in every Commandement there is a borrowed Speech whereby more is commanded or forbidden than is named What speciall Rules are comprehended under this third These three following 1. Whatsoever the Law commandeth it forbiddeth the contrary and whatsoever it forbiddeth it commandeth the contrary Matth. 5. 21 23 24 25. So where any duty is enjoyned as in the affirmative Commandements there we must understand the contrary sinne to be forbidden Matth. 4. 10. 1 Cor. 15. 34. And where any sinne is forbidden as in the negative there must we know the contrary duty is required Eph. 4. 28. 2. Whatsoever the Law commandeth or forbiddeth in one kinde it commandeth or forbiddeth all of the same kinde and all the degrees thereof for under the kinde manifest and plaine are understood all things of like sort and under one maine duty or crime expressed all degrees of good or evill in the same kinde are either commanded or forbidden Matth. 5. 21 22 c. 1 Ioh. 3. 10. Thirdly whatsoever the Law commandeth or forbiddeth it commandeth or forbiddeth the causes thereof and all meanes whereby that thing is done or brought to passe So that with the thing forbidden or the duty enjoyned all occasions and provocations or furtherances thereto are consequently condemned or required 1 Thes. 5. 22. Heb. 10. 24 25. Matth. 5. 27 30. Besides the true knowledge what is further required for a profitable course in the Law First remembrance without which our knowledge is nothing as that which is powred into a riven Vessell And therefore in the fourth Commandement God using this word Remember teacheth us how deeply negligence and forgetfulnesse although not alike in all are condemned Secondly judgement to take heed that we doe nothing rashly and suddenly but ever to examine our wayes Thirdly the will and affections must be formed to an obedience of the Commandements whereto also it may helpe to consider that God propoundeth the ten Commandements in the second person of the singular number saying Thou shalt not c. Why are the Commandements uttered in this sort rather than by yee or no man or every man c. First because God being without partiality speaketh to all men alike as well the rich as poore high as low Secondly because no man should put the Commandements of God from himselfe as though they did not concerne him but every particular man should apply them to himselfe as well as if God had spoken to him by name What gather you of this That God wisely preventeth a common abuse amongst men which is to esteeme that spoken to all men to be as it were spoken to none as you shall have it common amongst men to say and confesse that God is good and mercifull and that he commandeth this and forbiddeth that and yet they usually so behave themselves as that they shift the matter to the generall as if it did nothing belong to them in particular and as if they notwithstanding might live as they list and therefore every man is to judge and esteeme that God speaketh in the Law to him in particular and is accordingly to be affected therewith That this obedience may be more willing and cheerefull what is further to be thought upon We must set before our eyes Gods benefits bestowed upon us as the Lord did before the Israelites in the Preface to the ten Commandements What benefits ought we chiefely to call to minde First those which God doth generally bestow upon all his Children as our Election Creation Redemption Vocation Iustification Sanctification continuall Preservation and then particularly such blessings as God hath severally bestowvd upon every one of us Are not the judgements of God also to be thought
condemned in respect of the second part of this Cōmandment 253 Helpes and hinderances to the keeping of this Commandement The reasons enforcing obedience to this Commandement 1 Reason 2 Reason 3 Reason 4 Reason 254 The second Table The summe of the second Table The generalls to bee observed in this Table The division of the second Table 255 The first Commandement 256 The meaning and scope of the fift Commandement The duties of equalls What are Superiors Who are Inferiours 257 What it is to honour Duties of Superiours The divers sorts of Superiours 258 The duties of aged Persons Duties of the yonger unto them Superiours in knowledge Superiours in authority Duties of inferiours to those that are in authority Duties of Superiours in authority 259 Kinds of Superiours in authority 260 Superiours in the family and their duties Inferiours in the Family and their duties Duties of husbands and wives Duties of the husband The duties of the wife 261 Duties of Parents Sinnes of Parents 262 Duties of Children towards their parents Duties of Masters towards their Servants 263 Duties of Servants towards their Masters 264 Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church and their duties 265 The Peoples dutie to their Minister Superiours in the common-wealth The Magistrates dutie in civill affaires 266 The duties of Subjects towards their Magistrates Of the helps and meanes enabling us to keep this fifth Commandement 267 Hinderances to these duties here commanded Of the reason annexed to the fifth Commandement Of the promise of long life and how performed 268 The sixth Commandement The summe and meaning of it The negative part The affirmative part The duties respecting our owne persons 269 Duties respecting our soules The contrary vices forbidden Duties respecting our bodies The contrary sins forbidden Duties respecting the time of our departure 270 Duties respecting our neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace 271 Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our neighbour 272 Duties required in words The opposite vices The use 273 Duties required in our deeds The contrary vices to the former duties How we doe indirectly endanger our neighbours life 274 How wee doe directly take away our neighbours life Chance-medley and how proved to be a sinne Of manslaughter 275 Of Duels Of wilfull murther Reasons perswading to the detestation of this sinne Duties to be performed to our neighbour after his death Duties respecting beasts Of punishments due to the breakers of this Commandement 276 Meanes furthering us in the obedience of this Commandement Hinderances to the obedience of this Commandement The seventh Commandement 277 The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of apparell 278 Of the abuse of meat and drink Wanton gestures 279 Chastitie in the eyes c. Wanton speeches Chastity in the tongue and eares Stage-playes 280 Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them 281 Of Rape Of Incest Of Fornication 282 Of Adultery Of Polygamy What is required in the entrance into Marriage The contrary abuses 283 What is required in the holy use of Marriage Vnlawfull separation The punishments of the breach of this Commandement 284 Helps and means of keeping this Commandement Hinderances of obedience 285 The eighth Commandement The end of the eighth Commandement The occasion of this Commandement 286 Of Theft The parts of this eight Commandement Generall duties commanded 287 Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things 288 Self-contentednesse Motives perswading to self-contentednesse Lawfull measuring of our appetite 289 Affected poverty 290 Covetousnesse Ambition 291 Carking care Carelesnesse Solicitous and distracting care What required to just getting 292 Lawfull Calling and labour in it Extraordinary getting 293 VVhat is opposite to a lawfull Calling Vnjust getting out of contract Theft 294 Domesticall Theft Theft committed out of the family Sacriledge Theft of persons 295 Rapine Oppression Accessaries to theft Acquisition by lawfull contract 296 Acquisition by liberall altenation Acquisition by illiberall alienation Merchandise 297 Of selling Vices and corruptions in selling Of buying what is required to it 298 Of pawning and what is required unto it 299 Of location and letting 300 Of conduction and hiring Of usury Of contracts between Magistrates and people 301 Of contracts betweene Ministers and people Of Work-masters and hirelings and their duties to one another Of things deposited and committed to trust 302 The duties of Executors Of persons committed to trust Of just possession of goods and what is required unto it 303 Of restitution and what is to be required in it Of the right use and fruition of goods 304 Of parsimony and frugality Of tenacity and miserlinesse 305 Profusion and prodigality Of liberality Of lending Of free giving The ninth Commandement 306 The scope or end The occasion of this Commandement 307 The chiefe sinne here forbidden The negative part The affirmative part The sum of the duties here required 308 Of truth Truth must be professed and how Opposite to truth 309 1. Lying Reasons to disswade from lying Three sorts of Lyes Vices opposed to freedom of speech 310 Opposites to simplicity of speaking truth Meanes of preserving truth 311 Profitable speech Curtesie and affability 312 Seasonable silence Opposites to profitable speech 1. Unprofitable 2. Hurtfull speech 3. Rotten speech Fame and good name 313 Of publike testimonies 314 Of rash judgement 315 Of perverse judgment The duties of the plaintiffe and the vices opposed hereunto The vices of the defendant 316 The duties of Lawyers and the opposite vices The duty of witnesses 317 False testimony in the publike ministry of the Word Flattery 318 Evill speaking Whispering Obtrectation Conserving our owne good name 319 The means of getting a good name 320 A true testimony of our selves 321 The opposites to the profession of truth concerning our selves Arrogancy and boasting Confession of sinne 322 The tenth Commandement The end of this Commandement 323 The occassion of this Commandement Two sorts of concupiscence Lawfull concupiscence 324 Unlawfull concupiscence and the kindes thereof The growth of sinne The parts of this Commandement 325 And first the negative part Originall concupiscence That originall concupiscence is sin Actuall concupiscence 326 Evill thoughts Evill thoughts injected by Satan 327 Evill thoughts arising from naturall corruption The speciall kinds of concupiscence here forbidden 328 What is meant by our neighbors house Neighbours wife 329 Neighbours servant His Oxe and Asse The affirmative part The meanes inabling us to obey this commandement 330 The impossibility of keeping this Commandement Hitherto of the rule of our sanctification the Morall 331 The effect or exercise of sanctification in repentance and new obedience Repentance what it is When repentance is to
to have other Gods Sinfull Confidence Inordinate Love Sinfull Feare Sinfull Ioy and Sorrow The third branch of the first Commandement True Religion How we must come to the true Religion Helps inabling us to obey this Commandement Means of the knowledge of God Hindrances Means of ignorance here forbidden What is enjoyned in the 3. following Commandements The second Commandedement The scope and meaning of the second Commandement What is here forbidden What is meant by making Images The speciall branches of the second Commandement Of Prayer Of Fasts Of Vowes The manner of Gods worship Of Preparation Of disposition in the action What required after the Action Ecclesiasticall Ceremonies Of bodily Gestures Of the abuse of Gods Ordinances Defects respecting the inward worship Defects in outward Worship Helps in performing Gods pure Worship The 2d main branch of the second Commandement What forbidden concerning Images That it is unlawfull to make the Image of God That it is unlawfull to make the Image of Christ. What is meant by worshiping Images Of countenancing idolatry Reasons to back this commandement taken from his titles Iealous God Reasons drawn from the works of God The 1. Reason The second Reason The third Commandement The summe of the third Commandement What is meant by the Name of God Exod. 3. 14. 6. 3. Psal. 68. 4. What is meant by the word in vaine What is forbidden in the third Cōmandement What is required in the third Commandement The particuler duties required in the third Commandement The vices repugnant The right use of Oathes What persons may lawfully take an Oath The speciall abuses of an Oath How Gods Name is taken in vaine in regard of his Properties How in respect of his Works How in respect of his Word Of the helpes hindrances The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement What need there is of one day in seven to serve God That the Sabbath day is not etremoniall Of the change of the seventh day to the first and the reasons of it The time of the Sabbath and when it beginneth What is meant by the word Remember Of the Preparation of the Sabbath The parts of the fourth Commandement What Workes ought to be declined What rest required in the fourth Commandement The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed The second part of this Commandement which is the sanctifying of the Rest. The Exercises and Duties required on the Sabbath Prayer with the Congregation Hearing the Word Receiving the Sacrament Private duties of the Sabbath Of the evening preparation The first duties of the morning Of the publick duties of the Sabbath What is to be done after the publick Ministery Sins to be condemned in respect of the second part of this Commandement Helps and hinderances to the keeping of this Commandement Of the Reasons inforcing obedience to this Commandement 1. Reason 2. Reason 3. Reason Fourth reason The second Table The summe of the second Table The generalls to be observed in this Table Division of the second Table The fift Commandement The meaning and scope of the fift Commandement The duty of Equalls What are Superiours Who are Inferiours What it is to honour Duties of Superiours The divers sorts of Superiors The duties of aged persons Duties of the younger unto them Superiors in knowledge Superiors in Authority Duties of Inferiors to those that are in Authority Duties of Superiours in authority Kinds of Superiors in Authority Superiors in the Family and their duties Inferiors in the Family and their duties Duties of Husbands wives Duties of the Husband The duties of the wife Duties of Parents Sins of Parents Duties of children towards their Parents Duties of Masters towards their Servants Duties of servants towards their Masters Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church their duties The peoples duty to their Ministers Superiours in the Common-wealth The Magistrates duty in civill affaires The duties of Subjects towards their Magistrates Of the helps and meanes inabling us to keep this fift Commandement Hindrances to these duties here commanded Of the reason annexed to the fift Commandement Of the promise of long life how performed The sixth Commandement The summe meaning of the sixth Commandement The Negative part The Affirmative part The duties respecting our persons Duties respecting our souls The contrary vices forbidden Duties respecting our bodies The contrary vices forbidden Duties respecting the time of our departure Duties respecting our Neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our Neighbours Gestures Duties required in words The opposite vices The use Duties required in our deeds The contrary vices to the former duties How wee doe indirectly endanger our neigbours life How wee doe directly take away our neighbours life Chance-medly and how proved to be a sinne Of Man-slaughter Of Duels Reasons perswading to the detestation of this sin Duties to be performed to our Neighbor after his death Duties respecting beasts Of punishments due to the breakers of this Commandement Means furthering us in the obedience of this Commandement Hindrances of our obedience to this Commandement The seventh Commandement The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of Apparell Of the abuse of meat drink Wanton Gestures Chastity in the eyes c. Wanton Speeches Chastity in the tongue eares Stage-Playes Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them Of Rape Incest Fornication Adultery Polygamy What is required in the entrance into Marriage The contrary abuses What is required in the holy use of Marriage Vnlawfull Separation The punishments of the breach of this Commandement Helps means of keeping this Commandement Hindrances of obedience The eighth Commandement The end of the eighth Commandement The occnsion of this Commandement Of Theft The parts of this eighth Commandement Generall duties commanded Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things Selfe-contentednesse Motives perswading to selfe-contentednesse Lawfull measuring of our appetite Affected poverty Covetousnesse Ambition Carking care Carelesnesse Solicitous and distracting cares What required to just getting Lawfull Calling labour in it Extraordinary getting What is opposite to a lawfull Calling Vnjust getting out of contract Theft Domesticall theft Theft committed out of the family Sacriledge Theft of persons Rapine Oppression Accessaries to theft Acquisition by lawfull Contract Acquisition by liberall alienation Acquisition by illiberall alienation Merchandise Of Selling. Vices and corruptions in selling Of buying and what is required unto it Of pawning and what is required unto it Of Location and letting Of conduction and hiring Of Vsury Of
wombe of a Virgin without the help of man by the immediate power and operation of the holy Ghost forming him of the onely substance of the woman and perfectly sanctifying that substance in the Conception Luk. 1. 34 35. 42. So was hee borne holy and without sinne whereunto all other men by nature are subject VVhy was it necessary that Christ should bee conceived without sinne First because otherwise the God-head and Man-hood could not be joyned together for God can have no communion with sinne much lesse bee united unto it which is sinfull in a personall union Secondly being our Priest he must be holy harmlesse undefiled and perfectly just without exception Heb. 7. 26. 1 Joh. 3. 5. For if he had been a sinner himselfe he could not have satisfied for the sinnes of other men neither could it be that an unholy thing could make us holy VVhat fruit then and benefit have we by his originall righteousnesse First his pure Conception is imputed unto us and the corrupruption of our nature covered from Gods eyes whiles his righteousnesse as a garment is put upon us Secondly our originall sinne is hereby dayly diminished and fretted away and the contrary holinesse increased in us VVhat is his actuall holinesse That absolute obedience whereby he fulfilled in act every branch of the Law of God walking in all the Commandements and perfectly performing both in thought word and deed whatsoever the Law of God did command and failing in no duties either in the worship and service of God or duty towards men Matth. 3. 15. Rom. 5. 18. 4. 8. VVhat benefit have we hereby 1. All our actuall sins are covered while we are cloathed by faith with his actuall holinesse 2. We are enabled by him dayly to dye unto sinne and more and more to live unto righteousnesse of life But receive we no more by Christ then those blessings which we lost in Adam Yes we receive an high degree of felicity by the second Adam more then we lost by the first Rom. 5. 1. for being by faith incorporated into him and by communication of his Spirit unseparably knit unto him we become the children and heires of God and fellow-heires with Christ Jesus Gal. 4. 6 7. 1 Cor. 12. 12 13. Rom. 8. 9 10. who carrieth us as our head unto the highest degree of happinesse in the Kingdome of heaven where we shall lead not a naturall life as Adam did in Paradise with meat drink and sleep but a spirituall life in all unspeakeable manner and glory There remaineth yet the second part of Christs Priesthood namely his Intercession what is that It is that work whereby he alone doth continually appeare before his Father in heaven to make request for his elect in his own worthinesse making the faithfull and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them and taking away all the pollution that cleaveth to their good works by the merits of his passion Rom. 8. 34. Heb. 9. 24. 12. 24. 1 Joh. 2. 1 2. 1 Pet. 2. 5. Exod. 28. 36 37 38. In how many things doth his intercession consist In five 1. In making continuall request in our name unto God the Father by the vertue of his own merits Secondly in freeing us from the accusations of our adversaries Thirdly in teaching us by his Spirit to pray and send up supplications for our selves and others Fourthly in presenting our prayers unto God and making them acceptable in his sight Fifthly in covering our sins from the sight of God by applying unto us the vertue of his mediation What fruit then have we by his intercession 1. It doth reconcile us to the Father for those sins which we doe dayly commit 2. Being reconciled in him we may pray to God with boldnesse and call him Father 3. Through the intercession of our Saviour Christ our good works are of accompt before God How are we made Priests unto God by our communion with Christ Being sanctified by him and our persons received into favour Ephes. 1. 6. we have freedome and boldnesse to draw neare and offer our selves soules and bodies and all that we have as a reasonable sacrifice to God the Father and so we are admitted as a spirituall Priesthood 1 Pet. 2. 5. to offer up the sacrifices of our obedience prayers and thanksgiving which howsoever imperfect in themselves Esa. 64. 6. and deserving rather punishment then reward Psalm 143. 2. Tit. 3. 5. are yet as our persons made acceptable unto God and have promise of reward Matth. 10. 41 42. by the onely merit and intercession of the same our high Priest So much of our Saviours Priestly-office which is exercised in things concerning God how doth he exercise his office in things concerning man By communicating unto man that grace and redemption which he hath purchased from his Father Rom. 5. 15. 17. 19 Joh. 5. 21. 17. 2. 6. Luk. 4. 18 19. What parts of his office doth he exercise therein His Propheticall and Kingly office Acts 3. 22 23. Psal. 2. 6 7 8. What is this Propheticall office The office of instructing his Church by revealing unto it the way and meanes of salvation and declaring the whole will of his Father unto us in which respect he was he is and ever shall be our Prophet Doctor or Apostle Esa. 61. 3 4. Psal. 2. 6. 7. Luk. 4. 18. Mat. 17. 5. 23. 8 9 10. Heb. 3. 1 2. For what reasons must Christ be a Prophet First to reveale and deliver unto his people so much of the will of God as is needfull for their salvation Secondly to open and expound the same being delivered Thirdly to make them understand and beleeve the same Fourthly to purge his Church from errors Fifthly to place Ministers in his Church to teach his people In what respect doe you say that he is the onely teacher of his Church 1. In that he only knowing the Fathers as his Sonne hath the prerogative to reveale him of himselfe and others by him to us for no man knoweth the Father but the Sonne and he to whom the Sonne will reveale him Mat. 11. 27. 2. In that he is onely able to cause our hearts to beleeve and understand the matter he doth teach and reveale What were then the Prophets and Apostles They were his Disciples and servants and spake by his Spirit 1 Pet. 1. 10 11. 3. 19. Nehemiah 9. 30. Eph. 2. 17. What difference is there between the teaching of Christ and of the Prophets and Ministers sent from him 1. Christ taught with another authority then did ever any other Minister before or after him Mat. 5. 22. 28. 32. 34. 44. 7. 28 29. Mark 1. 22. 2. By vertue of his Propheticall office he did not only bring an outward sound unto the eare but wrought as he did before his comming and as he doth now by the ministery of his word an alteration of the mind so farre as
the Lords Prayer in particular with the Preamble thereof 38. Of the three first Petitions which concern Gods glory 39. Of the three latter which concern our necessities 40. Of the conclusion of the Lords Prayer wherewith is to be handled the point of praise and thanksgiving 41. Of fasting 42. Of mutuall edifying one another and liberality towards the poor 43. Of Ministers and ministery of the Gospel and therein of preaching and hearing the Word 44. Of the Appendants of the Word Sacraments which are the seals of the promises and Ecclesiasticall censures which are the seals of the threatnings of the Gospel 45. Of the ministery of the old Testament before the comming of Christ with the Word Types and Sacraments thereof 46. Of the ministery of the new Testament and comparing the Word and Sacraments thereof with the old 47. Of Baptisme 48. Of the Lords Supper 49 Of the divers estates of the Church in prosperity and under persecution in integrity and corruption and the rending thereof by schismes and heresies 50. Of death and the particular Judgement following 51. Of the generall Judgement and therein of the Judge Christ Jesus his comming in glory and the parties to be judged both quick and dead with the resurrection of the one and the change of the other 52. Of the last sentence and the execution thereof of the torments of the damned and joyes of the blessed A LARGE EXPLICATION OF THE BODY OF CHRISTIAN RELIGION 1 TIM 4. 15. Meditate upon these things give thy self wholly to them that thy profiting may appeare to all WHat is that which all men especially desire Eternall Life and Happinesse How doe men look to obtain Happinesse By Religion which is a thing so proper to man that it doth distinguish him more from beasts then very Reason that is made his form for very beasts have some sparkles or resemblance of Reason but none of Religion Is Religion generally to bee found in all men Yes for the very heathens condemned them to death that denyed all Religion and there is no people so barbarous but they will have some forme of Religion to acknowledge a God as all India East and West sheweth May a man bee saved by any Religion No but onely by the true as appeareth Joh. 17. 3. This is life eternall to know thee and whom thou hast sent Jesus Christ and He that knoweth not the Son knoweth not the Father Which bee the chiefe false Religions that are now in the world Heathenisme Turkisme Judaisme Papisme What doe you observe out of this diversity of Religions in the world The misery of man when God leaveth him without his Word an example whereof may bee seen in the Idolaters 1 King 18. 27. and Rom. 1. 22 23. and some making a stick or a straw othersome a red cloth for their God as the Lappians Seeing then there are so many Religions in the world and every one looketh to obtain happinesse by his own Religion of what Religion are you I am a Christian. What is Christian Religion It is the acknowledging of the onely true God and of Jesus Christ whom hee hath sent How prove you that By that saying of our Saviour Christ Joh. 17. 3. This is life everlasting which is the reward of Christian Religion that they may know thee to bee the onely true God and Jesus Christ whom thou hast sent where hee meaneth not a bare contemplative knowledge but a thankfull acknowledging which comprehendeth all Christian duties consisting in faith and obedience for hee that being void of the feare of God which is the beginning and chiefe point of knowledge Prov. 1. 7. abideth not in God but sinneth dwelleth in darknesse who hath neither seen God nor known him 1 Joh. 3. 6. What doe you call the Doctrine which sheweth the way unto everlasting life and happinesse It is commonly termed Theologie or Divinity and the familiar Declaration of the principles thereof for the use especially of the ignorant is called Catechising Heb. 5. 12 13 14. 1 Tim. 6. 1 2. What is Catechising A teaching by voyce and repetition of the grounds of Christian Religion Gal. 6. 6. Act. 18. 23. 26. 1 Cor. 14. 19. Where should it bee used and by whom Both at home by the Master of the House and in the Church likewise by the Minister Why at home Because houses are the Nurseries of the Church Shew some reasons and arguments to prove the necessity of Catechising and instructing in Religion First God accounteth of Abraham for his care in this duty Gen. 18. 19. Secondly Hee commandeth all parents to perform this duty to their children Deut. 6. 6 7. Ephes. 6. 4. Thirdly all children are made blinde in the knowledge of God and of Religion by Adams fall and consequently they must bee inlightened and informed by teaching if they will not dye which Solomon therefore commandeth Prov. 22. 6. and our Saviour Christ biddeth children bee respected Mark 10. 14 15 16. Fourthly the examples of the godly for this duty in bringing their children with themselves to holy exercises So Hannah brought up Samuel to the Tabernacle 1 Sam. 1. 24. and Mary Jesus to the Temple when hee was twelve yeeres old Luk. 2. 42. by which wee perform the effect of consecrating our children to God Exod. 13. 2. Fifthly common equity should move Parents to this duty for as their children receive from them originall sin by which they are made so blinde in Gods matters it is equity they should labour to remove that blindnesse by teaching them after Gods Word Sixthly God promiseth as the greatest blessing to men that their children should speak of him under the Gospel Joel 2. 28. Act. 2. 17. But is it not some disgrace and basenesse that men of yeers and place should bee Catechised If men will bee Christians which is their greatest honour they must hold it no disgrace to learn Christ Noble Theophilus held it none who was thus catechised as Luke sheweth Chap. 1. 4. likewise Apollos Act. 18. 28. To come then to the declaration of Christian Religion tell mee wherein doth the happinesse of man consist Not in himself nor in any other created thing but only in God his Creator who alone being infinite is able to fill the heart of man How may wee come to injoy God By being joyned unto him and so partaking of his goodnesse for happinesse is to bee found by acquaintance and fellowship vvith him vvho is the foundation of blessednesse man so knowing him or rather being known of him that hee may serve him and bee accepted of him honour him and bee honoured by him By what means come wee to the knowledge of God By such means as hee hath revealed in himself for God dwelleth in the light that no man can come unto vvhom no man hath seen nor can see 1 Tim. 6. 16.
pondered Isa. 28. 17. Gal. 6. 16. 3. Because they only are commended for a holy and righteous life who have framed it according to the Word Luc. 1. 6. and all others secluded Isa. 8. 19 20. Mat. 22. 29. 4. Because nothing can be counted holy and righteous which God doth not so accompt and that in his Word so as he only is righteous and maketh this or that to be holy and righteous So his Word only sheweth us what that is which he so accompteth and therefore it is called his holy Word holy Scriptures righteous Laws c. Deut. 4. 8. VVhat mean you here by the holy Word of God Both the Law and the Gospel the Old Testament the New How is the Gospel a rule of obedience being the rule of faith As the Law requireth obedience Jam. 12. 1. so the Gospel directeth the faithful how to perform it 1 Tim. 1. 9 10 11. only with difference 1. Of the manner the Law propounding God to be worshipped of us in himself as our Creator the Gospel in Christ as our Saviour 2. Of the end The Law requiring all duties as for the procurement of our own salvation The Gospel in way of thankfulnesse for salvation in Christ already bestowed 1 Thess. 5. 18. 3. Of the effect the Law like Pharaoh that required brick but allowed no straw demanding obedience but vouchsafing no assistance supposing man as in the state of Creation The Gospel both offering and conferring to the regenerate that which it requireth Rom. 10. 5 6. 8. for it both requireth and confirmeth faith unto the Elect and that not only as a hand to lay hold on Christ but also as a chief vertue working by love in all parts of obedience without which even the Gospel is a Law that is a killing letter 2 Cor. 3. 6. to the unregenerate and with which the Law becommeth as it were Gospel to the regenerate even a law of liberty Jam. 1. 25. 2. 12. For as the Law saveth us not without the Gospel so the Gospel saveth us not without the Law Doth not the Gospel add other Precepts or Counsels to those of the Law Not any other in substance of action but only reneweth and enforceth those of the Law 1 Joh. 2. 7 8. and specifieth some duties as of faith in the Messias of the Sacraments c. which have their generall ground from the Law As for those that are propounded in form of counsell and doe concern things indifferent they are not therefore arbitrary courses Rev. 3. 18. of higher perfection much lesse meritorious of greater glory but as they are applyed with due circumstances necessary precepts referred to some or other Commandement of the Law the neglecting whereof excludeth from the kingdome of God VVhat is that law which with the direction of the Gospel is the rule of Sanctification The Morall law or law of nature engraven by God himself first in the heart of man in his Creation after in Tables of stone in the days of Moses and so published and committed to the Church for all ages as the royall Law for obedience to God our King Jam. 2. 8. Why did God write that law in Tables of stone Partly to signifie the perpetuall use and continuance of them to the end of the world Partly to shew the stony hardnesse of our hearts in which this law was to be written and to declare how hard it is to bring us to obedience of them VVhy did none but God write this Law in Tables of stone Because none but God can write his Law in our hearts How was this Law delivered To shew the gloriousnesse of it God delivered it in fire for the Mountain burned the Trumpet sounded the people fled and Moses himself trembled What did this signifie to them and teach us 1. That without Christ the Law is but death 2. That we should be very careful to perform obedience to the same Did God give no other law but the Morall law onely Yes he added the Ceremoniall and Judiciall laws as speciall explications and applications of the law Morall unto that present Church and people the Israelites What was the Ceremoniall law That law which did set down orders for direction in rites of outward worship shadowing the grace of the Gospel Heb. 10. 1 c. Are we bound to keep and observe those laws No for the substance being now exhibited those shadows are utterly abolished by the death of Christ and therefore the use of them now would be a kind of denyall of his death What call you the Judiciall law That wherein God appointed a form of Politique and Civill government of the Common-wealth of the Jews which therefore is ceased with the dissolution of that State for which it was ordained saving only in the common equity Is this law utterly revoked and abolished by Christ No for he came not to overturn any good government of the Common-wealth much lesse that which was appointed by God himself May not Christian Magistrates then swerve any thing from those laws of government which were set down by Moses In some circumstances they may but in the generall equity and substance they may not What Judiciall laws are immutably to be observed now of Christian Magistrates Those which have reasons annexed unto thē specially those wherin God hath appointed death for the punishment of hainous offences VVhat is the Morall law That which commandeth the perfection of godlinesse righteousnesse and directeth us in our duties to God and man Deut. 5. 32. 12. 32. Are we not delivered from this law by the means of Christ From the burthen of the law exacting in our own persons perfect obedience from the curse of that law due unto disobedience we are delivered by Christ Gal. 3. 10 11 12 13. But from the Commandment as a rule of life we are not freed Jam. 2. 8. but contrariwise are inclined disposed by his free Spirit to the willing obedience therof Ps. 51. 12. 119. 32. 45. 1 Joh. 5. 3. To what end serveth the Law First it is a Glasse to discover our filthinesse and to shew us our sinnes and the punishment thereof that thereby we may be driven unto Christ to be purged by him Gal. 3. 24. Rom. 3. 20. 27. For it layeth open all the parts of our misery both sinfulnesse accursednesse and impotency or unablenesse to relieve our selves so whipping us and chasing us to Christ that in him we may finde deliverance Secondly when we are come to Christ and feele our selves saved by him it is a guide to direct us in the way we have to walke in all our life after Matth. 5. 17. Luke 1. 6. Deut. 6. 6. For after the Law hath brought us to Christ the feeling of the love of God within us maketh us to strive towards the obedience of it and then it is a rule to direct us how to behave our selves in
powers of our soules thereby to fasten our mindes and so to hold them during the exercise that no idle or vaine thoughts withdraw us from the same 2. Zeale in the Action with such Affections as are answerable to the matter in hand as in Prayer we must have a sure confidence in God that we shall obtaine the things we aske agreeable to his will In thanksgiving we must have a sweet feeling of the benefits that God hath given us in the Word and Sacraments we must come with affection to them What is required of us after the Action That we feele the fruit of it that is some increase either of knowledge of true feare or comfort for the strengthning of us in the duties we performe So also every one must examine themselves herein and all those that belong unto them else they are like unto them that having eaten a good meale by warme water doe give it up again What be the outward things that doe accompany Gods Worship 1. Ecclesiasticall Ceremonies making for Order and Decency 1 Cor. 14. 40. which are left to the appointment of the Church being of that nature that they are varied by Times Places Persons and other Circumstances 2. All comely and reverend gestures of the body as kneeling lifting up the hands and eyes to Heaven silence in the service of God and such like For the gestures of religious Adorations being here forbidden to be given unto Images are therein commanded to be given unto the God of Heaven Is there any use of our bodily behaviour sith he is a Spirit and looketh to the Heart Yes verily For 1. The whole Man and consequently the Body it selfe oweth duty unto God 2. It is a Glasse wherein the affections of the Mind are beheld 3. The Mind is the better holden in the thing affected and the better holpen and furthered in the inward Worship when both Body and Mind are joyned together notwithstanding the Mind must alwayes proceed in Affection else it is shamefull hypocrisie What gestures are most convenient for the Body Divers according to the divers Exercises of Religion as at the reading of the Word standing at prayer kneeling and therein to witnesse our humility by casting downe our eyes our confidence by lifting them up or with the Publicane to knock our breasts except our infirmities or the like Le ts hinder us herein So much of the right use of Gods Ordinances Wherein standeth the abuse of them 1. In rash negligent and carelesse dealing in any particular point of the worship of God 2. In using any thing that God hath commanded for his worship otherwise then he himselfe hath appointed 1 Chron. 15. 13. For the brasen Serpent abused was worthily broken in pieces 2 Kings 18. 4. and the Israelites for carting the Arke were worthily punished 2 Sam. 6. 3 7 8. What speciall abuses of the Word are here condemned To hang pieces of Saint Johns Gospell about Mens necks or to use any other Gospell to heale the diseases as for any man to charge a Devill to goe out of one as the Apostles did VVhat may be lawfully done in this cause We must and may pray onely unto God that he would command the Devill to depart for he is the Master that authorised him to goe thither VVhat speciall abuses of the Sacraments are condemned The receiving of them unworthily making them to bee Sacrifices 1 Cor 11. 27. 29. as is done in Popery VVhat of the Ministerie The turning of that which is given to edifie in Christ to other ends then those for which it was ordained and when Ministers exercise Tyrannicall Lordship over their flock or their fellow servants as the Bishops of the Church of Rome use to doe Luke 22. 25. 1 Pet. 5. 2 3. Or when in the execution of their function they seek themselves and not the edification of Gods people What of the Discipline and Censures When they are used in another manner and for other causes then God hath ordained Esa. 66. 5. VVhat of Prayer To aske evill things or to pray for such things as God hath made no promise of or for such persons as he hath made no promise unto as when men pray for soules departed or for those that sinne to death 1 Ioh. 5. 14 15 16. To pray in a strange tongue which we doe not understand to pray on Beads and use much babling as also to ayme more in our requests at the relieving of our necessity then at the advancement of Gods glory VVhat of thanksgiving To thanke God for things unlawfully gotten or come unto us VVhat of Fasting To make it a matter of merrit or to use superstitious choyce of meats as is done in Popery VVhat of Vowes To undertake rash Vowes to break or else to delay and deferre the paying of our lawfull Vowes as also to performe Vowes that are unlawfull Psal. 66. 13. 76. 11. Eccles. 5. 1. 5. Gen. 35. 1. VVhat defects are condemned that concerne the inward things required in the performance of all these parts of Gods worship 1. Want of understanding when we doe good duties ignorantly or thinke that we can please God by meaning well when that which wee doe is evill 2. Want of Zeale and Affection in performing God service 3. Hypocrisie when men make a greater shew of the service of God outwardly then they have a desire to serve him inwardly 4. Hearing Reading Meditating Conferring singing of Psalmes and receiving the Sacraments without Preparation Attention Reverence Delight and Profit 5. Praying without Faith Feeling Reverence Fervency not waiting for answer VVhat defects concerne the outward worship 1. All unreverent and unbeseeming Gestures 2. All Ecclesiasticall Ceremonies and Rites of Religion which are pugnant to Gods Word or not warrantable by the generall grounds thereof such as are not for Order and Comelinesse and Edification So much of the parts of Gods Worship prescribed together with the right use and abuse thereof What say you of such formes of Worship as are not prescribed by God in his Word We are commanded to serve God not according to the Traditions of men but according to his Will revealed in the Scripture Col. 2. 18. Mat. 15. 9. What followeth hereupon That no Power must be admitted in the Church to prescribe other formes of Worship not appointed by God himselfe in his Word What is then to be observed herein We must observe the Apostles rule and practise 1 Cor. 11. 28. where he saith That which I have received I have delivered unto you For if he might adde nothing to Gods Ordinances much lesse may we What is here forbidden In generall all VVill-worship whereby we make any thing a part of Gods service which he hath not commanded For how great a shew soever it have yet in that it leaneth to mans wisdome it is unlawfull Col. 2. 23. In particular to ordaine any other VVord or Sacraments then those which God hath appointed to devise any
the King of Jericho might not revile the Spies but should have failed in her duty if she had betrayed them at the Kings Commandement and therefore in this case shee did well in preferring the obedience she owed to God before the duty she owed to man Josh. 2. 3. In like case also Ionathan revealing his Fathers counsell unto David and preferring the greater duty before the lesser did well 1 Sam. 19. 3. So we owing a greater duty to our Countrie then to our naturall kindred must rather refuse to reliefe them if they be Trayters then suffer any hurt to come to our Countrie But what if two have need of that which I can give but to one onely I must then preferre those that bee of the houshold of faith before others Galat. 6. 10. and my kinsemen and those that I am tyed unto by a speciall bond before strangers Iohn Chap. 1. v. 14. Acts 10. 24. What are we specially forbidden to doe by the Commandements of the second Table To doe any thing that may hinder our neighbours dignity in the fift Life in the sixth Chastity in the seventh Wealth in the eighth or good Name in the ninth though it bee but in the least secret motions and thoughts of the heart unto which we give no liking nor consent for unto that also the last Commandement doth reach How are these six Commandements of the second Table divided Into such as forbid all practise or advised consent to any hurt of our neighbours and such as forbid all thoughts and motions of evill towards our neighbour though they never come to advised consent of the Will The first five Commandements doe concerne such things as come unto consent and further the last such as come not unto consent at all How are those five Commandements of the first sort divided Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all those duties which concerne speciall persons are commanded in the first those that generally concerne all men either in their life chastity goods or good name are enjoyned in the foure Commandements following What gather you hence That we are to distinguish between duties and duties between sinne and sinne done towards men and that to offend principall persons and such unto whom wee are in speciall manner obliged is greater sin because God hath singled out this one Commandement for these persons What are the words of this Commandement which is the fift in order Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee Exod. 20. 12. What is to be considered in these words 1. The Commandement 2. The Reason What is the meaning and scope of this Commandement That the equality of mens persons and places in whatsoever estate Naturall Civill or Ecclesiasticall and with whatsoever relation to us bee duely acknowledged and respected for it requireth the performance of all such duties as one man oweth unto another by some particular bond in regard of speciall callings and differences which God hath made between speciall persons What be these speciall persons Either in Equalls or Superiours and Inferiours for this Commandement enjoyneth all due carriage of Inferiours to their Superiours and by consequent also of Superiours to their Inferiours and likewise by analogy of equalls among themselves under the sweet relation betwixt Parents and Children or betwixt brethren of the same family and the generall duty of honour What are Equalls They be equall in gifts either of Nature or Industrie as brethren in a family Citizens in a Common-wealth Pastors in a Church c. What is required of Equalls That they live equally amongst themselves loving one another and affording due respect to each other Rom. 12. 10. that they live together sociably and comfortably preferring each other before themselves and striving to goe one before another in giving honour 1 Pet. 2. 17. 5. 5. Eph. 5. 21. Phil. 2. 3. that they be faithfull one to another What is here forbidden Want of Love Incivility Strife and Vaine-glory whereby they seek to advance themselves one above another and to exalt themselves above their fellowes Phil. 2. 3. Matth. 23. 6. What are Superiours They be such as by Gods ordinances have any preeminency preferment or excellencie above others and are here termed by the name of Parents 2 Kings 2. 12. 5. 13. 6. 21. 13. 14. 1 Cor. 4. 15. Col. 3. 22. to whom the first and principall duties required in this Commandement doe appertaine Eph. 6. 1 2. Why are all Superiours here called by the name of Parents 1. For that the name Parents being a most sweet and loving name men might thereby be allured the rather to the duties they owe whether they be duties that are to bee performed to them or which they should performe to their inferiors 2. For that at the first and in the beginning of the world Parents were also Magistrates Pastors Schoole-masters c. How doth this agree with the Commandement of Christ Mat. 23. 7 8 9. that we should call no man Father or Master upon earth Very well for there our Saviour meaneth onely to restraine the ambitious Titles of the Pharisees in those dayes who desired not onely so to be called but that men should rest in their authority alone for matters concerning the soule Who are Inferiours comprehended here under the name of Children Such as by the Ordinance of God are any way under Superiours who are principally and in the first place to performe the duties required in this Commandement Why is the Commandement conceived in the name of Inferiours Because their duties are hardest obeyed in all estates What is here contained under the name of Honour Not onely Cap and Knee but every particular duty according to their particular estates Mal. 1. 6. Why are these duties comprehended under the word Honour Because it adds an ornament and dignity unto them What is the Honour that Inferiours owe to all Superiours in generall 1. Reverence in heart word and behaviour Lev. 19. 3. Eph. 6. 1. 5. For the reverence of the mind is to be declared by some civill behaviour or outward submission as of rising before them and of giving them the honour of speaking first c. Lev. 19. 32. Iob 29. 8. 32. 6 7. 2. Obedience to their counsells 3. Prayer to God for them with giving thanks 1 Timothy 2. 1 2. 4. Imitation of their Vertues and Graces 2 Timothy 1. 5. 4. 9. 8. 9. What contrary sinnes are here forbidden 1. Want of Reverence inward or outward 2. Despising of Superiours Iude v. 8 9 10. Prov. 30. 11. 3. Neglect of Prayer and other duties What is the duty of all Superiours towards their Inferiours That they answerably afford unto them love blessing according to the power they receive from God Heb. 7. 7. 11. 20. Gen. 9. 25 26 27. good
to their Clients Who are under the Government of the Civill Magistrates All persons and Subjects in the Realme City or State where they are Governours Rom. 13. 1. What are the duties of Kings and inferiour Magistrates in the Common-wealth They are twofold First in respect of Gods matters Secondly in regard of civill affaires 1 Tim. 2. 12. The former whereof regardeth the good of the soules the latter of the bodies of their Subjects VVhat is the Civill Magistrate to doe in Gods matters and for the Soules of the Subjects 1 He should pray for them that God would make their hearts obedient unto him 2 He should see that God be honoured in his Dominions that abuses in Religion be reformed and the truth promoted and maintained after the example of David Solomon Hezekiah Iosias and other good Kings 2 Cro. 14. 3 4. 15. 12 15. 17. 6 9. 3. He should plant the sincere preaching of the Word among his subjects that so they may be more obedient unto him And take care that the good things already taught and established may be done as God hath appointed He is not to make new Lawes of his owne for Religion but to see those Ordinances of Religion which are grounded upon the Word of God duely established and preached that so God may be truly served and glorified and the Church within his Realmes and under his government may under him leade a quiet and peaceable life in all goodlinesse and honesty 1 Tim. 2. 2. For he who neglecteth this duty unto God shall never performe his duty to man how politick soever he seeme to be VVhat is the Magistrate especially to performe in respect of civill affairs 1. He must looke to the peace of the Common-wealth over which he is set 1 Tim. 2. 2. defending his subjects from their enemies and preserving their lives in war and peace and suppressing murderers robbers and all outragious persons 2. He must not only maintaine peace but also honesty that by him we may not only lead a peaceable life but also an honest 1 Tim. 2. 2. where specially he is to provide that all uncleannesse be removed 3. He must see that justice be duely executed Psal. 72. 2 4. and that the Ministers thereof give judgement speedily in matters belonging to their judgement 4. He must take order that every man may enjoy his owne Psal. 72. 4. 5. He must cherish the good and discountenance the bad and take order that Malefactors may be punished and well doers may be encouraged Psal. 72. 4 7. Rom. 13. 3 4. VVhat is the sin of Magistrates Carelesnesse in performing those former duties VVhat is the duty of Subjects to their Magistrates 1. To pray for them that God would rule their hearts by his holy Spirit that under them we may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2. 1 2. 2. To help them with our goods paying willingly customes taxe and tribute due to them Mat. 22. 17 21. Rom. 13. 6 7. which condemneth the popish Clergy that detract this Tribute 3. To adventure our lives for them in war and peace 2 Sam. 21. 16 17. and 23. 15 16. 4. When they doe us wrong not to rebell but endure it patiently for it is better to suffer for well doing then for evill 5. To be obedient and dutifull unto them and to obey their Lawes in the Lord. Doe their Lawes binde the Conscience As far as they are agreeable with the Lawes of God the doe but otherwise they doe not for there is but one Law-giver who is able to save and to destroy Jam 4. 12. VVhat learne you out of the former That Drunkards Theeves Murderers c. breake both this Commandement and that other under which those sins are principally contained VVhat out of the latter That the Papists are to be condemned who hold that the Popes Lawes doe binde the conscience What be the sinnes of Subjects 1. Disobedience and Rebellion Refusing and repining to pay dues Hitherto of the duties of Superiours Inferiours and Equalls Shew now what are the helpes of the obedience of this Commandement They are either common to all or proper to Inferiours and Superiours What is common to all There must be endeavour to nourish and increase a naturall Affection Rom. 12. 10. Humility Rom. 12. 16. and Wisedome to discerne what is good and fitting for our owne and others places Rom. 13. 7. What is proper to the Inferiours Hee must see God in the place and authority of his superiours Rom. 13. 1. setting before his eyes the dreadfull threatnings and example of Gods vengeance on the seditious and disobedient Eccles. 10. 8. What is proper to the Superiours He must be the same to his Inferiours that he would have Christ to be unto himselfe Eph. 6. 9. remembring the tragicall ends of Tyrants and Vsurpers What hindrances of these duties are to be avoyded 1. Selfe-love which maketh men unfit either to rule or to obey 1 Tim. 3. 2 3 4. 2. Partiall inquiry into the the duties of others towards us joyned for the most part with the neglect of our owne Eccles. 7. 23 24. 3. The furie of the Anabaptists 4. The company of seditious persons and despisers of government Prov. 24. 21 22. What is the reason annexed to this Commandement That thy dayes may be prolonged and that it may goe well with thee in the Land which the Lord thy God giveth thee Deut. 5. I6 What is taught in this reason That God moveth the hearts of Superiours to promote the good estate of Inferiours for so also doe the words sound Exodus 20. 12. that they may prolong thy dayes besides the providence of God to the obedient which is farre above all experience of mens provision What is the summe of this promise The blessing of long life and prosperity to such as by keeping this Commandement shall shew that they regard the Image and Ordinance of God Eph. 6. 1 2 3. Rom. 13. 1 2. Have not the other Commandements this promise No not expressely which sheweth that a more plentifull blessing in this kind followeth from the obedience of this Commandement then of the other that follow Hence it is called by the Apostle the first Commandement with promise Eph. 6. 2 3. it being the first in order of the second Table and the only Commandment of that Table that hath an expresse promise and the only Commandement of the Ten that hath a particular promise But how is this promise truly performed seeing some wicked men live long and the godly are taken away in the midst of their time 1. The Lord performeth all temporall promises so far forth as it is good for us and therefore the godly are sure to live so long as it shall serve for Gods glory and for their owne good but the wicked live to their further condemnation Isa. 56. 20. 2. It is enough that the promises of this life be performed
have a care to marry them when they have understanding and discretion 8. That due respect be had to the age of the parties 9. That there bee espousalls before marriage and that the parties espoused joyne not themselves together before the marriage be confirmed by the Prayers of the Congregation according to the example of Ioseph and Marie Mat. 1. What be the contrary abuses 1. When Meditation and Prayer are neglected 2. When neerenesse of bloud and kindred is not respected 3. When either of the parties is formerly marryed or contracted to some other Mal. 2. 15. 4. When they are of a diverse Religion Gen. 6. 2. 5. When there wanteth consent of Parents Exod. 22. 16 17. where stealing away of mens daughters commeth within the compasse of Adultery and is condemned in this Commandement 6. When there is not due consent between the parties themselves Gen. 29. 23. Where untimely marriages come to be condemned which are the causes of many discords and so great dissention between Husband and Wives when they are come to yeares of discretion and age 7. When there is great disparity of age in parties contracted 8. When espousalls are neglected or the parties espoused come together before the consummation of the marriage both which are breaches of Gods Ordinances What is required in the holy use of marriage 1. An holy and Christian conversation together during the whole terme of their life 2. The sober use of the marriage bed What is required in the former That there be mutuall delight Prov. 5. 19. fidelity Rom. 7. 2. and confidence each in other Prov. 31. 11. What in the latter That they render due benevolence one to the other 1 Cor. 7. 3 4. and abuse not the marriage bed either unseasonably or untemperately How unseasonably In not observing the time either of naturall separation Lev. 18. 19. or of solemne humiliation wherein with consent they are to give themselves unto Fasting and Prayer which though it be not strictly commanded is yet permitted 1 Cor. 7. 5 6 7. How intemperately When the honourable and chaste estate of Matrimony is used to wantonnesse and not with moderation and seemlinesse 1 Thes. 4. 4 5. For as a man may commit a fault in excesse of Wine although it be his owne so may he sin in abusing his body with his owne wife Hitherto of the unlawfull conjunction wherein doth unlawfull separation consist Either in the utter abjuration of marriage or in the breach of conjugall society How is the former sinne committed By the unlawfull vowes of continency where we must abhorre the doctrine of devills depraving and denying holy marriage 1 Timothy 4. 1. 3. How is the latter committed Either when the party is present or when he is absent How when the party is present When due benevolence is not yeelded although there be aptnesse thereunto nor any hinderance by consent in respect of extraordinary prayer 1 Cor. 7. 3 4. How when the party is absent Either privately or publickly How privately When the party withdraweth it selfe in mislike or loathsomnesse or else by long and unnecessary journeys of travelling of merchandizing c. or making a desertion for hatred of Religion 1 Cor. 7. 12 13. 15. How publickly When separation hath been made by the Magistrate without lawfull cause Is there any lawfull cause of divorce Yes Adultery is a lawfull cause of separation but not contention or discord or any thing beside Matth. 5. 32. So much of the Commandement What are the punishments of the breach of it 1. When many other sinnes are hid this is most commonly discovered Num. 5. 13. Iohn 4. 16. Prov. 5. 14. 2. The sin is a judgement of it selfe Prov. 22. 14. Eccl. 7. 27 28. Rom. 1. 24. 3. God judgeth them oftentimes in this world alwayes in the world to come Heb. 13. 4. 1 Cor. 6. 9 10. Num. 24. 8. Gen. 12. 17. 1 Cor. 10. 8. Gen. 34. 25. Iudges 19. 29. Prov. 7. 23 26 27. Iob 31. 9 10 11 12. 2 Sam. 13. 14. 28. 4. More particularly whipping for Fornication and death for Adultery and other unlawfull mixture Lev. 20. 10. 5. It spendeth the goods Prov. 5. 10. 6. 26. 6. It hurteth wasteth and consumeth the body Prov. 5. 11. 7. It bereaveth a man of his understanding and judgement Hos. 4. 11. 8. It not onely reacheth to the offenders themselves but also to their children who are the children of Adultery and by Moses Law the Bastard to the tenth generation might not enter into the Sanctuary Deut. 23. 2. 9. He sinneth against his wife and lawfull children whilst thereby he oftentimes maketh a Stewes of his house as David did by the adultery he committed with the wife of Vrias 2 Sam. 16. 21. 10. Barrennesse in his wife Lev. 20. 20. 11. Children begotten in horrible Incest were to be burnt or slaine in their mothers wombe What are the helpes to the obedience of this Commandement Vnto the fore-mentioned helpes there must be added 1. Care to keep a good conscience Eccles. 7. 28. 2. Labour in our Vocation 3. VVatchfulnesse over our owne fpirit Mal. 2. 16. 4. A Covenant with our eyes Iob 31. 1. 5. Love of God and of his wisedome Prov. 2. 10 c. 6. Prayer Psalme 119. 37. 7. Holy Meditation What are the hindrances to be avoyded Beside the unlawfull vowes of continency and other provocations unto this kinde of sin before noted we must beware of 1. Idlenesse in ceasing from doing any profitable thing Ezek. 16. 49. 2 Sam. 11. 12. 1 Tim. 5. 11 13. Gen. 34. 1 c. 2. The breach of peace with God Prov. 22. 14. 3. Running on in sin Eccl. 7. 28. especially Superstition and Idolatrie Rom. 1. 25 26. in which cases God giveth men over to vile lusts 4. Lewd company Prov. 5. 20. 7. 25. 5. Idle and unwarrantable exercises So much of the seventh Commandement where Chastity is commanded there followeth the generall duties which wee doe owe to man in other things appertaining unto him what be they They either regard the preservation of his goods as the eighth or his good name as the ninth Commandement What are the words of the eighth Commandement Thou shalt not steale Exod. 20. 15. What doth it containe A charge of our owne and our neighbours goods that we shew love and faithfulnesse therein and not onely not impeach or hinder but by all meanes preserve and further the same What speciall matter doe you learne from hence The grosse errour of the Anabaptists that hold community of goods which by the whole drift and scope of this Commandement is manifestly overthrowne What is forbidden in this Commandement VVhatsoever is prejudiciall to our owne or our neighbours wealth that we no way hinder diminish or abuse the same What is required VVhatsoever may further or prosper our owne or our neighbours wealth that we give to every one that which is his and doe our best as farre
means 1 Tim. 6. 9. 3. Too much haste in gathering riches joyned with impatience of any delay Prov. 28. 20. 22. 20. 21. 4. An unsatiable appetite which can never bee satisfied but when they have too much they still desire more and have never enough Eccles. 4. 8. like the Horse-leech Prov. 30. 15. the Dropsie and Hell it selfe Prov. 27. 20. 5. Miser-like tenacity whereby they refuse to communicate their goods either for the use of others or themselves 6. Cruelty Prov. 1. 18 19. exercised both in their unmercifulnesse and oppression of the poore VVhat doe you think of this vice That it is a most hainous sinne for it is Idolatry and the root of all evill Col. 3. 5. 1 Tim. 6. 10. A pernicious Thorne that stifleth all grace and choaketh the seed of the Word Mat. 13. 22. and pierceth men through with many sorrowes 1 Tim. 6. 10. and drowneth them in destruction and perdition verse 9. What is Ambition An immoderate love and desire of honours which is a vice compounded of Covetousnesse and Pride in which concurre all those vices in Covetousnesse before spoken of as an immoderate love of honours a resolution to aspire unto honours either by lawfull or unlawfull meanes too much haste in aspiring unto honours not waiting upon God for preferment in the use of lawfull meanes unsatiablenes in aspiring higher and higher and enlarging of the ambitious mans desire like unto hell Hab. 2. 5. Vnto which may be added Arrogancy whereby hee coveteth to be preferred before all others and Envy whereby he disdaineth that any should he preferred before him What is the fourth and last vice here forbidden Immoderate and carking care in the pursuing of these earthly things riches and honours and contrariwise moderate appetite and desires of having and moderate care of procuring them is approved and required that we may not be burthensome but rather helpfull unto others 2 Cor. 12. 13. Eph. 4. 28. What are the extreames opposed to the former vertue They are two the first is carelesnesse and neglect of our goods and state For as he is commended who gathereth in seasonable times so he is condemned who neglecteth those opportunities Prov. 10. 5. 6. 6. and is censured by the Apostle to be worse then an Infidell 1 Tim. 5. 8. What is the other extreame Anxious and solicitous care which distracteth the minde that it cannot be wholly intent to Gods service And this doth partly arise from Covetousnesse and partly from diffidence in Gods Promises and Providence What are the reasons that may disswade from this vice They are chiefely two First because it is Impious Secondly because it is Foolish Why is it impious Because it chargeth God either with ignorance that he knoweth not our wants contrary to that Matth. 6. 32. or of carelesnesse that hee neglecteth us or of impotency that he is notable to supply our wants whereas he is omniscient and knoweth our necessities omnipotent and able to relieve us Eph. 3. 20. and our most gracious Father and therefore willing and ready to helpe us in time of need Secondly because it divideth the heart between God and Mammon and we cannot at once serve these Masters Matth. 6. 24. 1 John 2. 15. Iames 4. 4. Thirdly because it is heathenish Mat. 6. 32. Why is it foolish Because it is both superfluous and vaine superfluous because God hath undertaken to provide for us and therefore in the use of lawfull meanes wee must cast all our care upon him 1 Peter 3. 7. Psalme 55. 22. How is it vaine Because it is Gods blessing onely that maketh rich Prov. 10. 22. Deut. 8. 18. and by our owne care wee can no more adde to that stint of state which he hath allotted unto us then we can thereby adde one Cubit to our stature Matth. 6. 27. You have spoken generally of the internall duties what duties are externally and more specially required They respect either the just acquisition and getting of our goods or the just retention and possessing of them unto which is opposed the unjust getting and keeping of them which are here forbidden under the name of Theft What is required to just getting That we get them by just and lawfull meanes For riches are Thorns which are not to be hastily catched but to be handled warily and with much caution that they doe not pierce the soule and wound the conscience What may move us hereunto First by considering that a little justly gotten is better then abundance gotten unjustly Prov. 16. 8. Psal. 37. 16. Secondly that what is justly gotten is the gift of God and a pledge of his love but that which is gotten unjustly is given in his wrath and is a snare of the devil to our destruction Thirdly that as goods justly gotten are Gods gifts which he blesseth unto us Prov. 10. 22. so that which is ill gotten is lyable to his curse Prov. 13. 11. Hab. 2. 9. Jer. 27. 11. How many wayes are goods lawfully gotten Two wayes First without Contract Secondly by Contract Out of Contract either such as are gotten by our selves or received from others How gotten by our selves Either ordinarily or extraordinarily Ordinary getting is by the sweat of our browes in our lawfull Callings So that here two things are required First a lawfull Calling and secondly that we labour in it Eph. 4. 28. What is a lawfull Calling It is the setting apart of singular men unto some lawfull labour and imployment according to the variety of their gifts and inclinations whether they be publick or private What is in the second place required of every man That they diligently labour in their lawfull calling 1 Thes. 3. 10. and that variously according to every mans condition and the variety of their severall callings For if Adam was not to be idle in the state of Innocency Gen. 2. 15. much lesse we after the fall Gen 3. 19. What doe you call extraordinary getting That which is acquired by the law of nature or the law of Nations as that which is gotten by the law of Armes or that which is casually found being lost of another unto which men have right when as by diligent enquiry the owner cannot be knowne How are goods justly gotten as they are retained from others When as by a civill right we retaine them from others who are the true and lawfull owners and that either by free gift or by succession and inheritance whether it be given unto us by the Testators will or by Law and right doe fall unto us What are the vices opposite to the former vertues All means and kinds of unjust getting opposite to just acquisition whether ordinary or extraordinary VVhat is opposite to ordinary just getting Inordinate walking 2 Thes. 3. 6. 7. 11. which is opposed either to a lawfull calling or to labour required in it What is opposed to a lawfull Calling Either no Calling at all or such a Calling as is
That by them Gods glory may be advanced 2. That by them we may shew our thankfulnesse to God for all his benefits 3. That by them we may be assured of our faith and election 4. That by our good workes we may edifie others How may we edifie others 1. By encouraging and strengthening those that are good 2. By winning those that are not come to God 3. By stopping the mouthes of the wicked and of those that are incorrigible Is it not lawfull to seek our owne praise and merit by our good works No for all our good works are imperfect and salvation is only merited by the death and obedience of Christ as hath been said But will not this Doctrine make men carelesse of well-doing No for they that are ingraffed into Christ must needs bring forth good works and good workes are necessary as hath been declared though not for merit yet for Gods glory the edification of others and our owne assured comfort Are good works so needfull that without them we cannot be assured of salvation Yes for though good workes doe not worke our salvation in any part yet because they that are justified are also sanctified they that doe no good workes doe declare that they neither are justified nor sanctified and therefore cannot be saved Then they must much more be condemned which commit sinne and lye in it Yea for such are not onely pronounced to be accursed by the Law but also the Gospell hath pronounced that they shall not inherit the kingdome of heaven What consideration may draw us to be zealous in good works That if we doe well we shall have well as the old saying is But that is a hard thing to be perswaded of So it is indeed because our hearts are naturally distrustfull in the promises of God As also our flesh the world and the devill doe suggest unto us that it is a vaine thing to doe good Mal. 3. 14. What remedy is there against this assault That it shall be well with them that doe well by the testimony of God himselfe commanding the Prophet Esaiah to say so to the righteous Esa. 3. 10. which ought to teach all men that laying aside all their owne opinions and whatsoever seemeth good in their owne eyes they should rely wholly upon the direction of God What may be gathered of this That it is better to endanger our selves with obedience to God then with disobedience to rid our selves out of appearance of trouble But why did the Lord thus charge the Prophet Because the wicked as saith Malachi wearied God with their blasphemies saying that he delighted in their wickednesse Mal. 2. 17. How secondly is that poynt confirmed By a continuall practice and experience from time to time as the friends of Job doe well reason thereupon What is the third proofe That sith the Lord must doe either good for good or evill for good and that it is absurd yea blasphemous to say that God doth evill for good it must needs follow that he will doe good for good for if a reasonable honest man would not requite kindnesse with unkindnesse it can much lesse fall into the nature of God so to doe especially seeing he did then shew kindnesse unto us when we were enemies unto him How fourthly is it confirmed In that God is said to write up the good deeds of his servants into his book of Records as the Kings of the earth are wont to doe Mal. 3. 16 17 18. But this seemeth not so sith the wicked doe so triumph over the godly as if there were no difference A difference shall specially appeare at the day of judgement when by the sentence of the great Iudge the wicked like stubble shall be consumed with fire and the Sun of righteousnesse shall shine upon the just Is there no difference at all in this life Yes inwardly For the godly in doing well have alwayes a good conscience howsoever earthly things goe with them so that the green Sallet of hearbs or dry bread is better to them then all the rich mans wealth because the grace of God goeth with them whither soever they goe whereas the wicked have a hell in their conscience how well soever they fare outwardly So much of good works in generall What speciall good works are commanded us in the Word of God The things which we give unto God prescribed in the first Table and the giving of almes to our needy Neighbour touching which among all the duties of the second Table our Saviour giveth speciall direction in the sixt of Matthew where he entreateth of prayer and fasting What are those things that we give unto God Prayers and Vowes Psal. 50. 13 14. 66. 13 14. which being speciall parts of Gods worship may not be communicated to any other Esa. 42. 8. 48. 11. What is prayer It is a familiar speech with God in the name of Christ 1 John 5. 14. opening the desires of our hearts unto him and so a lifting up of the mind and a powring out of the heart before God for the more ample and free fruition of the good things we have need of Psal. 50. 15. Jer. 33. 3. Lam. 2. 19. Phil. 4. 6. How further is the necessity of Prayer considered Prayer is a key to open the Store-houses of all Gods treasures unto us and as by knocking we enter into the place we goe to so by Prayer we obtaine those things we need Also as men provide gifts to make way for favour Pro. 17. 8. so Prayer is a gift to appease Gods anger towards us and as a hooke to reach those things that are above our reach and to put by those things that stand in our way and let us Adde hereunto that it is so necessary as without it the use and enjoying of the things we have is unlawfull 1 Tim. 4. 5. For as if we take any thing that is our Neighbours without asking him leave we are accounted Theeves so to take any thing of Gods whose all things are without asking them at his hand is Felony Finally Prayer is a principall meanes serving for the strengthening and encreasing of Faith and for the further advancing and more plentifull effecting of the outward meanes of salvation Jude 20. 1 Thess. 5. 17 18. Psal. 4. 6 7. And therefore the Apostles did not onely say unto Christ Increase our faith Luk. 17. 5. but also Lord teach us to pray as John taught his Disciples Luke 11. 1. What gather you hence That we can never honour God aright in calling upon his name unlesse wee bring faithfull and feeling hearts before him James 1. 6 7. 1 Sam. 1. 16. Describe Prayer yet more largely It is a religious calling upon God alone in the name of Christ by the titles wherewith in the Scripture he is set forth unto us as well thereby to doe service and homage unto the Lord as to obtaine those further things and Graces that are necessary for us
accident or fortune as naturall men say What doth not God oftentimes bestow his benefits without Prayer Yes both upon the wicked either to provoke them to repent or to make them inexcusable and upon his owne children even as a loving father in regard of his ignorant and sometimes negligent childe doth give things unasked even so doth God towards his Why will the Lord have us beg his blessings of him To exercise our faith in seeking Mat. 7. 7. and our patience in waiting Jam. 5. 10 11. as also to stir up a feeling of our wants Mat. 15. 22. and to quicken our affections unto good things Phil. 4. 6. What gather you hence That where the heart is faithlesse the Prayer must needs be fruitlesse for according to our faith it shall be unto us Luk. 18. 11 14. Iam. 1. 6 7. But why doth not he answer when we aske but delayes to help us when yet he sees and heares us Because we are sometimes too haughty and he will humble us sometimes too hasty and he will curbe us 2 Cor. 12. 7 8 9. sometimes we faile in the matter asking we know not what sometimes in the manner asking we know not how and sometimes in the end asking we know not wherefore Iam. 4 2 3. Doth he not sometimes delay us when yet he purposeth to answer us Yes he doth First because he loves to heare the voice of his owne spirit in us Rom. 8. 26 27. Secondly because the suite may be good and yet the season not so meet for us Rev. 6. 10 11. Acts 1. 7. Thirdly he takes pleasure in our constancy being a fruit of faith and fervency Luk. 18. 1. Mat. 15. 27 28. Fourthly because such blessings as are won by long and strong prayers are alwayes esteemed very highly received in humility enjoyed in sobriety and imployed faithfully for mans good and Gods glory 1 Sam. 1. 20 21. 1 Chron. 29. 14 15. What gather you hence That if we faint not in praying we shall in due season be sure of a blessing Luk. 18. 7 8. And that when our God denyes us or delayeth us in that which seemes good unto us even then he gives us that which he knowes is better for us 2 Cor. 12. 8 9. What good meanes may we use to obtaine the gift of prayer in some measure 1. To get some true feeling of our misery for sense of misery breeds suit for mercy Matth. 15. 22. 2. Bring hungring and thirsty soules after grace and good things Psal. 42. 1 2. when the soule panteth most the soule prayeth best 3. Gather principles of knowledge that the head may guide the heart 1 Cor. 14. 15. for what we know is worth the having we will not lose for the asking 4. Consider the examples of Gods servants in like sorrowes and make like suits Dan. 9. Nehem. 9. be thou as they were to him and he will be to thee what he was to them 5. Be well perswaded of Christs ordinance Master teach us to pray Luke 11. 1. and of Gods acceptance reckon of him as of our father Matth. 6. 5 9. for according to our faith it shall be unto us 6. Be resolute against sin neither living in grosser iniquities nor allowing lesser infirmities Rom. 7. 15. so he will never shut out our prayers not with-hold his mercies from us Psalme 66. 19 20. 7. In reading or hearing turne precepts into prayers Lord give what thou commandest and command what thou wilt Duties enjoyned graces commended blessings promised and cursings threatned do all quicken us to prayer and furnish us with matter for the same Matth. 5. 6 7. Rom. 12. Ephes. 6. But when for all this our prayers are few and faint cold and weak what speciall helps may we then have against our infirmities None better then to pray for the spirit of prayer which helpeth and healeth our infirmities and teacheth us both for manner measure and matter to lay open all our necessities Rom. 8. 26. Luke 11. 13. And secondly call others which are best acquainted with the practice and power of prayer to pray with us being present Iames 5. 14. and for us being absent from us Rom. 1. 9. What be the signes of a sound prayer 1. To use all other good meanes carefully Acts 27. 23 31. 2. To seek Gods glory principally Exod. 32. 11 12. 3. To desire the best things most earnestly Col. 1. 9 10 11. 4. To aske nothing but what Gods Word warranteth us 1 Iohn 5. 14. 5. To wait patiently till he heare and help us Psal. 40. 1. Iam. 5. 10 11. What motives may we have to stirre up our hearts to this duty Many and good Because prayer is the voice of Gods spirit in us Rom. 8. 26. a jewell of grace bequeathed by Christ unto us Luke 11. 2. It is the hand of faith the key of Gods treasury the soules Solicitor the hearts Armour-bearer and the mindes interpreter Matth. 7. 7. Ephes. 6. 18. It procureth all blessings preventeth curses 2 Chro. 7. 14. sanctifieth all creatures that they may doe us good 1 Tim. 4. 5. seasoneth all crosses that they can doe us no hurt 2 Cor. 12. 18. Lastly it keeps the heart in humility the life in sobriety strengtheneth all graces overcommeth all temptations subdueth all corruptions purgeth our affections makes our duties acceptable to God our lives profitable unto men and both life and death comfortable to our selves Acts 9. 11. Eph. 6. 18. Iude 20. Act. 4. 24. 7. 5 9. What are the lets and hinderances of Prayer There be some which hinder the power of it as our ordinary infirmities Mark 9. 23 24. other which hinder either the practise or the fruit of it as our customary and grosser iniquities Psalme 66. 18. What are the infirmities that weaken the power of Prayer Roving imaginations inordinate affections dulnesse of spirit weaknesse of faith coldnesse in feeling faintnesse in asking wearinesse in waiting too much passion in our owne matters and too little compassion in other mens miseries Psalme 32. 3 4. Marke 9. 24. Isa. 38. 13 14. Ionah 4. 2 3. What be the customary iniquities which hinder the practise of Prayer 1. The prophanenesse of the Atheists in not calling upon God Psal. 14. 4. 2. The sottishnesse of the Papists lifting up their hearts and hands to base Idols Psal. 44 20. 3. The sensuality of the voluptuous drowning all his desires in delights and his prayers in pleasures 2 Tim. 2. 3 4. 4. The stupidity of worldlings that thinke they have no need of praying but of carking and caring toyling and moyling in the world Luke 12. 17 18. Phil. 3. 19. 5. The foolishnesse of the malitious which because they will not forgive their brother a 100 pence cannot pray to God to forgive them the 1000 Talents Mat. 18. 32. What be the grosse sins that shut the eares of the Lord and hinder the fruit of our Prayers 1. Gracelesse hypocrisie drawing neare with our lips but having
religious abstinence commanded of God whereby we forbeare not onely the use of meat and drinke but also of all other earthly comforts and commodities of this life so far as necessity and comelinesse will require to the end that we being humbled and afflicted in our soules by the due consideration of our sins and punishment may grounded upon the promise of God more earnestly and fervently call upon God either for the obtaining of some singular benefit or speciall favour we have need of or for the avoiding of some speciall punishment or notable judgement hanging over our heads or already pressed upon us Acts 16. 30 31 32. 14. 23. 2 Chron. 20. Joel 1. 2. 12. 16. Is there any necessity of this exercise of Fasting Yes verily in that it is necessary to humble our selves under the mighty and fearefull hand of God and to afflict our soules with the consideration and conscience of our sins and the punishment due unto them unto which this outward exercise of Fasting is a good aid for howsoever the kingdome of God consisteth not properly in the matter of meat and drink whether used or forborne Rom. 14. 17. yet fasting as an extraordinary helpe unto the chiefe exercises of Piety hath the warrant and weight of a duty as well from precepts as examples both out of the old Testament Lev. 23. 27. c. Joel 2. 22. Esa. 22. 12. and the new Mat. 9. 14 15. Acts 13. 3. And our Saviour Christ Luke 5. 35. doth expressely say that the time shall come when his Disciples shall fast where both by the circumstances of the persons and of the time the necessity of fasting is enforced How so By the persons for that the Apostles themselves had need of this helpe of Fasting for their further humiliation and by the time for that even after the Ascension of our Saviour Christ when the graces of God were most abundant on them they should have neede of this exercise What is gathered hereof That it is a shamefull thing for men to say that Fasting is Iewish or Ceremoniall What do you gather in that our Saviour would not have his Disciples to fast till after his Ascension His singular kindnesse in that hee would not suffer any great trouble or cause of Fast to come unto them before they had strength to beare them or were prepared for them When is the time of Fasting As oft as there are urgent and extraordinary causes of Prayer either for the avoiding of some great evill or notable calamity 1 Sam. 7. 6. Est. 4. 16. or for the obtaining of some great mercy or speciall benefit at the hand of God Neh. 1. 4. Acts 10. 30. For in that our Saviour Christ teacheth Luke 5. 34. that it must not be when he who is as it were the Bridegroome is with his Disciples to furnish them with all manner of benefits they had need of we are taught that the time is when any great calamity is hanging over us or falne upon us whereby the gracious presence of Christ is taken from us or when there is any weighty matter to be taken in hand What gather you hereof That the fast of Popery is foolish which is holden at set times whether the time be prosperous or not prosperous whether the affaires bee common or ordinary or whether they be speciall or extraordinary When then is this religious exercise of Fasting to be performed of Christians When God calleth upon us for this duty by the occasions arising from his providence and our owne necessities Matth. 9. 15. What are those occasions whereby the Lord calleth us to fasting They are generally two as hath been noted viz. 1. Evills which being felt or feared we desire to remove or prevent as sins 1 Sam. 7. 6. 1 Cor. 5. 2. and the judgement of God for sin Est. 4. 16. Jonah 3. 7. Mat. 17. 21. 2. Good things spirituall Acts 10. 30. or outward Neh. 1. 4. which we desire to enjoy and therefore doe thus seek them and prepare our selves for the receiving of them When is this Fast to begin and end As in all holy rests after preparation Luke 23. 54. it is to begin in the morning of the day of the Fast and to continue to the morning of the day following Marke 16. 2. Luke 24. 1. It seemeth by this that the Law of Fasting will not suffer a man to sup the night of that day when the Fast is holden The Fast is so long continued as hath been said but so as there bee that refreshing whereby health may be preserved for such as bee sick or weake are to take somewhat for their sustenance thereby to bee better able to serve God in the Fast provided that they doe not abuse this to licence of the flesh Is it of necessity that the Fast should alway begin in the morning and continue untill morning No It may be from morning to evening Judges 20. 26. 2 Sam. 3. 35. or from evening till evening againe Lev. 23. 32. and according to the greatnesse of the affliction the Fast is to bee prolonged even to the space of three dayes as appeareth by the examples of the Iewes Est. 4. 16. Paul Acts 9. 9. What are the kinds of Fasting It is either publick or private What is the publick Fast It is when for a generall cause the Churches doe fast viz. when the Governours and Magistrates Joel 2. 15. stirred up by consideration of common sinnes Neh. 9. 1 c. Calamity Jonah 3 7 8. necessities or businesse of great importance doe in the name of God blow the trumpet and call a solemne assembly or assemblies in which case he that obeyeth not is culpable before God and man Lev. 23. 29. And it is either more publick when all Churches fast generally or else lesse publick when some particular Churches are humbled in fasting What is the private Fast When upon the view either of publick causes considered of by such as are in Authority Ezek. 9. 4. Ezek. 13. 17. or of the like but more private occasions as domesticall or personall c. a Christian is moved either with his family or speciall friends Zach. 12. 12. 1 Cor. 5. or by himselfe solatary Matth. 6. 17. to humble himselfe before the Lord for it is more or lesse private lesse private as when a particular house more private when a particular person is humbled in fasting Is there any difference in the manner of holding of a publike and private Fast Yes in a publike Fast the sorrow and griefe ought to be declared openly to the view of all which ought to be covered as much as may be in the private Fast wherein the more secrecy is used the greater proofe is there of sincerity and hope of blessing wherefore our Saviour Christ reproveth the private Fast of Hypocrites that would outwardly appeare to men to fast and commandeth the contrary Matth. 6. 16 17. Whom doth God call to this exercise of Fasting All
hath both made and sanctified were not as fit as the skin of a Beast which the Artificer hath tanned and sewed 3. They must moreover according to the Commandement of Christ eat and drink the Bread and Wine not laying or hanging it up or worshipping it as the papists doe 4. Lastly they must use thanksgiving offering up themselves both souls and bodies as a sacrifice of thanks Rom. 12. 1. in which regard this Sacrament is called the Eucharist What is to be done after the action 1. We must by and by use joyfull thanksgiving with prayer and meditation being so comforted in heart in the favour of God towards us that we be ready with a feeling joy to sing a Psalme unto the Lord Matth. 26. 30. 2. We must continually endeavour to finde an increase of our faith in Christ love to God and all his Saints power to subdue sin and practice obedience with all other sanctifying and saving graces 1 Cor. 10. 16 17. 11 21. Col. 2 6 7. 2 Pet. 3. 18. For a true believer shall feele in himself after the receiving of the Sacrament an encrease of faith and sanctification a further deading of the old man and so a greater measure of dying unto sin a further strength of the new man and so a greater care to live in newnesse of life and to walk the more strongly and steadily in the wayes of God all the dayes of his life this being a Sacrament not of our incorporation as Baptisme but of our growth which albeit one cannot alwayes discerne immediately after the action yet between that and the next Communion it may be easily espied in our service towards God and men What if a man after the receiving of the Sacrament never find any such thing in himself He may well suspect himself whether he did ever repent or not and therefore is to use means to come to sound faith repentance For the Lord is not usually wanting to his ordinances if men prepare their hearts to meet him in them If we receive no good no refreshment at this spirituall feast if God send us away empty either it is because we have no right unto his mercies being not in Christ and so not accepted or because some secret unmortified lust remaineth in us like Achans wedge of gold so some beloved sin either not seen or not sufficiently sorrowed for and resolved against lyeth glowing in the heart which causeth God to frown upon our services like a dead flye causeth the ointment to stink therfore in this case a man should descend into himself make a more strict search into his conscience that he may againe come before the Lord with more humilty and better preparednesse and God will reveale himself in due time to every one who unfainedly seeketh after him in his ordinances So much of the Sacraments What are the Censures They are the judgements of the Church for ratification of the threates of the Gospell against the abusers of the Word and Sacraments What doe these Censures profit the Church of God Very much for by them the godly having strayed from the course of sincerity are through obedience brought home againe But the wicked are hardened by them through disobedience whereof it is that the wicked are properly said to be punished the godly only chastened and corrected But it seemeth that corrections rather belong to Magistrates then to Ministers The Magistrates by the Lawes of the Common-wealth punish some by death others by other torments and some by purse which belongeth not to the Minister who hath to doe only with the soule And these spiritual censures are of as necessary use in the Church both to help the godly and to restrain and root out the wicked out of the Church as those penall Lawes of the Magistrate in the Common-wealth They therefore who upon this pretence that God forceth no man to come unto him suppose the censures to be unprofitable are like unto children that will have no rod in the house Whereby doth the necessity of Censures appeare Easily for sith in the Church of God there be of all sorts as in a net cast into the sea which catcheth good and bad It is impossible without correction to keep good order in the Church especially to restraine the wicked hypocrites from offending and thereby slandering their profession If then there were no hypocrites there were no use of Censures Not so but the serve most of all for them that make no conscience of their calling For the best man that is having some sparkes of his naturall corruption remaining unregenerate may fall and offend and therefore must be chastened by the Church But this is the difference the godly falling by infirmity by correction doe amend but the wicked offending purposely by punishment are hardened What is to be gathered of this That sith censures are as needfull in the Church as the rod in the house or the Magistrates sword in the Common-wealth for offendors yea and of so much more use as these are for the body and this life and the other for the soule and life to come they that set themselves against them care not what disorder there be in the Church but seek to exempt themselves from punishment that they might doe what they list and make the Gospel a covert for all their wickednesse who are like to them in the second Psalme that would not beare the yoake of Government So much for the use and necessity of Censures What is the doctrine of them especially delivered In the 18 chapter of Saint Matthew from the 15 verse to the 20. where both their institution and ratification is laid downe For first our Saviour declareth the degrees of the censures ordained for such as are called brethren which are generally corrections according to the greatnesse of the offences and then treateth of their power and authority What is to be observed in the degrees of the censures That the censures be according to the offences as if the offence be private the censure thereof must be private wherein the censurer is to deale circumspectly 1. That he know the offence 2. That he admonish the offender secretly 3. That he do it in love convincing his offence so to be by the Word of God What further duty is required of us in this case 1. That we runne not to others to slander the offenders which Moses forbiddeth Levit. 19. 16. 2. Not to keep the injury in minde of purpose afterwards to revenge it 3. Not to deale roughly with one under pretence of seeking the glory of God 4. Not to despise the offender but by all means to seek his amendment Who are to be admonished openly in the Church Those that sin openly What if they will not amend by admonitionâ— Then they are by suspension to be barred for a time from some exercises of Religion and if by that they will not amend then they are by excommunication to be cut
discharge in the least measure His surety therefore being to satisfie in his stead none will bee found fit to undertake such a payment but he who is both God and Man Man it is fit he should bee because Man was the party that by the articles of the first Covenant was tyed to this obedience and it was requisite that as by one mans disobedience many were made sinners so by the obedience of one man likewise many should be made righteous Again if our Mediatour were onely God he could have performed no obedience the Godhead being free from all manner of subjection and if he were a bare man although he had been as perfect as Adam in his integrity or the Angels themselves yet being left unto himselfe amidst all the temptations of Satan and this wicked world he should be subject to fall as they were or if he should hold out as the elect Angels did that must have been ascribed to the grace and favour of an other whereas the giving of strict satisfaction to Gods justice was the thing required in this behalf But now being God as well as Man he by his own eternall Spirit preserved himself without spot presenting a far more satisfactory obedience unto God then could have possibly been performed by Adam in his integrity For beside the infinite difference that was betwixt both their Persons which maketh the actions of the one beyond all comparison to exceed the worth and value of the other we know that Adam was not able to make himselfe holy but what holinesse he had he received from him who created him according to his owne image so that whatsoever obedience Adam had performed God should have eaten but of the fruit of the vineyard which himselfe had planted and of his own would all that have been which could be given unto him But Christ did himself sanctifie that humane nature which he assumed according to his own saying Joh. 17. 19. For their sakes I sanctifie my self and so out of his own peculiar store did he bring forth those precious treasures of holy obedience which for the satisfaction of our debt he was pleased to tender unto his Father Againe if Adam had done all things which were commanded him hee must for all that have said I am an unprofitable servant I have done that which was my duty to doe whereas in the voluntary obedience which Christ subjected himself unto the case stood far otherwise True it is that if we respect him in his humane nature his Father is greater then he and he is his Fathers servant yet in that he said and most truly said that God was his Father the Jews did rightly infer from thence that he thereby made himself equall with God and the Lord of Hosts himselfe hath proclaimed him to bee the man that is his fellow Being such a man therefore and so highly born by the priviledge of his birth-right hee might have claimed an exemption from the ordinary service whereunto all other men are tyed and by being the Kings Son have freed himself from the payment of that tribute which was to be exacted at the hands of Strangers When the Father brought this his first-begotten into the world he said Let all the Angels of God worship him and at the very instant wherein the Son advanced our nature into the highest pitch of dignitie by admitting it into the unity of his sacred Person that nature so assumed was worthy to be crowned with all glory and honour and he in that nature might then have set himself down at the right hand of the throne of God tyed to no other subjection then now he is or hereafter shall be when after the end of this world he shall have delivered up the kingdome to God the Father For then also in regard of his assumed nature he shall be subject unto him that put all other things under him Thus the Son of God if he had minded onely his own things might at the very first have attained unto the joy that was set before him but looking on the things of others he chose rather to come by a tedious way and wearisome journey unto it not challenging the priviledge of a Son but taking upon him the form of a mean servant Whereupon in the dayes of his flesh hee did not serve as an honourable Commander in the Lords host but as an ordinary soldier he made himself of no reputation for the time as it were emptying himself of his high state and dignity hee humbled himself and became obedient untill his death being content all his life long to be made under the Law yea so farre that as he was sent in the likenesse of sinfull flesh so he disdained not to subject himself unto that Law which properly did concern sinfull flesh And therefore howsoever Circumcision was by right appliable onely unto such as were dead in their sins and the uncircumcision of their flesh yet he in whom there was no body of the sins of the flesh to be put off submitted himself notwithstanding thereunto not onely to testifie his communion with the Fathers of the old Testament but also by this means to tender unto his Father a bond signed with his own bloud whereby he made himself in our behalf a debtor unto the whole Law For I testifie saith the Apostle to every man that is circumcised that he is a debtor to the whole Law In like manner Baptisme appertained properly unto such as were defiled and had need to have their sins washed away and therefore when all the land of Judea and they of Jerusalem went out unto John they were all baptized of him in the river Jordan confessing their sinnes Among the rest came our Saviour also but the Baptist considering that he had need to be baptized by Christ and Christ no need at all to be baptized by him refused to give way unto that action as altogether unbefitting the state of that immaculate Lambe of God who was to take away the sinne of the World Yet did our Mediatour submit himself to that ordinance of God also not onely to testifie his communion with the Christians of the new Testaments but especially which is the reason yeelded by himselfe because it became him thus to fulfill all righteousnesse And so having fulfilled all righteousnesse whereunto the meanest man was tyed in the days of his pilgrimage which was more then he needed to have undergone if he had respected only himself the works which he performed were truly workes of supererogation which might be put upon the account of them whose debt hee undertook to discharge and being performed by the Person of the Son of God must in that respect not onely be equivalent but infinitely over-value the obedience of Adam and all his posterity although they had remained in their integrity and continued untill this houre instantly serving God day
example for their imitation Titus 2. 7. and that they so carry themselves as that they may be worthy of the honour that is given them Eph. 6. 4. 9. What are the contrary vices Want of love failing in Prayer and in giving good example dishonouring their places by unseemly and indiscreet carriage Tit. 2. 15. 1 Sam. 2. 23. How many sorts of Superiours are there Two Without Authority and with Authority Who are Superiours without Authority Such as God hath by age onely or by some supereminent gifts lifted above others whether they be of the body as strength and beauty or of the minde as wit and learning which are most to bee honoured or of outward state and wealth 1 Sam. 25. 8. and Nobility in which respect although brethren be equall yet by age the elder is superiour to the younger and the man in regard of Sex is above the woman and he that is skilfull before him that hath no skill Who are inferiour to such They who are younger and of meaner gifts whether of nature or of grace or of such as are gotten by exercise What is our duty towards such Superiours To acknowledge the things wherein God hath preferred them before us and to respect and regard them according to their graces and gifts What is the duty of them that are Superiours in years They are by grave wise and godly carriage of themselves to procure reverence unto themselves on the one side avoiding lightnesse and variablenesse on the other too much severenesse and austerity What are the duties to be performed towards Aged persons To rise up before the hoary head and honour the person of the aged Lev. 19. 32. to give them the way c. in regard their age is honourable yet men that have a place of pre-eminency given them of the Lord may keep their places What is the contrary sin forbidden Despising or disregarding of the Aged What is the duty of such as are Superiours in knowledge and other graces To use their skill and other graces so as others may be benefited by them 1 Pet. 4. 10. What is our duty towards them To give them the due approbation to wait for their words and give eare unto their speeches Job 32. 11. 16. as being wiser then our selves to profit by their gifts and to make our benefit of their good graces so far as our calling will suffer What is the contrary sin Not acknowledging nor reverencing nor imitating the graces of their Superiors Who are the Superiors with Authority Such as by speciall Office and Calling have charge over others What are the Inferiors Such as be committed unto their charge What generall duty is there between the Superiors and Inferiors of this sort To pray more especially one for another 1 Tim. 2. 1. Psal. 20. Psal. 21. Gen. 24. 12. Psal. 3. 8. and 25. 22. 28. 0. What is required of the Inferiors Besides thankfulnesse fidelity Tit. 2. 10. there is specially required subjection and obedience Rom. 13. 1. What is Subjection An humble and a ready mind to submit our selves to their Government who are set over them in acknowledging the necessity of their power in governing them Rom. 13. 1. Tit. 3. 1. 1 Tim. 6. 1. What is Obedience A voluntary and hearty doing of that which the Superiors command Eph. 6. 1. 5 6 7. Col. 3. 20. Heb. 13. 7. or patient suffering that they shall inflict upon them albeit it should be either without just cause or somewhat more excessively then the cause requireth Heb. 12. 9 10. 1 Pet. 2. 19 20. Is there no restraint of this obedience None saving that which we owe unto God in regard whereof our obedience to them must be in the Lord that is only in lawfull things otherwise we are in reverence to refuse and alleadge our duty unto God for a warrant Rom. 1. 30. Eph. 5. 24. 6. 1. 1 Sam 22. 17. Judg. 8. 6. 8 9. What contrary sinnes are here condemned Disobedience and neglect of humble submission to our Superiours commandements and corrections Rom. 1. 30. Iudg. 8. 6. 8 9. What is the duty of Superiours in Authority towards their Inferiours To protect and support such as are committed unto them Epes 5. 23. Rom. 13. 4. To provide good things for the body and the soule Matth. 7. 9 10. To command things that are good and profitable for the Inferiours governing them prudently and after an holy manner not as Tyrants but as those that have a Governour above them to whom they shall give an account Ephes. 6. 9. and as those who rule over such as have a title unto and shall be partakers of the same glory which themselves look for 1 Pet. 3. 7. In what things doth this government consist In two Direction and recompence of Reward Wherein consisteth Direction In Word and in Deed. VVhat must be done by word They must instruct and command them in the things which pertain to God and to their speciall callings Eph. 6. 4. Gen. 18 19. Must every Superiour in authority bee carefull for the instruction of those that be under him in the things of God Yes verily and herein God hath declared his singular care of the everlasting good of men who hath therefore commended the care of Religion to so many to the end they might be so much the more assuredly kept in the feare of God VVhat is direction by Deed Good example whereby in their life conversation and experience they are to goe before their Inferiours that thereby they may be provoked to follow them VVhat is Recompence It is either a cheerefull reward for well-doing or a just chastisement for evill both which should bee answerable in proportion to the deed done VVhat is the sinne contrary hereunto Abuse of this Authority through too much lenity 1 Sam. 2. 23. or severity Eph. 6. 4. 9. How many kinds of Superiours are there with Authority Two private and publick and consequently so many inferiors Who are private Superiors and Inferiors They are either in the Family or in the Schooles What is the duty of Superiors in the Family 1. To provide for the Houshold the things belonging to their soule by a familiar chatechising and examination and to goe before them in prayer accordingly the Housholder being therein to be the mouth of his Family 2. To provide the necessaries belonging to this present life as food and raiment both sufficient and agreeable to every ones place and estate Gen. 18. 6 7 8. Prov. 27. 23 24 25. 31. 15. 1 Tim. 5. 8. with convenient government What is the duty of Inferiors in a Family To submit themselves to the order of the House and according to their places and gifts to performe that which is commanded by the Governors thereof for the good of the Houshold Gen. 39. 2 3 4. What are the differences of Superiors and Inferiors in a Family They are either naturall as Husband and Wife
Parents and children or otherwise as Masters and servants What are the common duties of the Husband and Wife one towards another Mutuall and conjugall love one towards another yet so as the Word presseth love at the Husbands hands more then at the Wives because men are commonly more short of that duty Eph. 5. 25. Wherein must this Conjugall Love be declared 1. By mutuall help Gen. 2. 18. 2. By due benevolence 1 Cor. 7. 3. except by consent for a time that they may give themselves to Fasting and Prayer 1 Cor. 7. 5. 2 Sam. 11. 11. What are the sins common to the Husband and the Wife 1. Want of Love 2. Bewraying one anothers infirmities 3. Discovering each others secrets 4. Iealousie 5. Contention What is the duty of the Husband towards his VVife 1. In an entire love unto her to cherish her as he would cherish his owne flesh and as Christ doth his Church Eph. 5. 2. To provide for her that which is meet and comely during his life and then also that she may be provided for after his death if it so fall out 3. To protect her and defend her from all evill 4. To dwell with her as one of knowledge 1 Pet. 3. 7. 5. To give honour to her as the weaker vessell ibid. that is to beare with her infirmities 6. To governe and direct her What be the speciall sins of the Husband 1. Not to dwell with his Wife 2 Neglect of edifying her by instruction and example 3 Denying her comfortable maintenance and imployment What is the duty of the VVife to the Husband 1 Subjection in a gentle and moderate kinde and manner Eph. 5. 22. For albeit it bee made heavier then it was from the beginning through their transgressions yet that yoake is easier then any other domesticall subjection 2 Obedience wherein Wives are oft short as Husbands in love Eph. 5. 33. 1 Pet. 3. 1. 6. 3 She must represent in all godly and commendable matters his Image in her behaviour that in her a man may see the wisedome and uprightnesse of her husband 1 Cor. 11. 7. 4 She must bee an helper unto him Gen. 2. 18. as otherwise so by saving that which he bringeth in Prov. 31. 11 12. 1 Tim. 3. 11. Finally she must recompence her husbands care over her in providing things necessary for his houshold and doe good for her husband all the dayes of her life Prov. 31. 12. that so he may bee unto her as it were a vaile and covering before her eyes Gen. 20. 16. VVhat be the sinnes of the VVife in respect of her Husband 1 Failing in reverence which appeareth in froward lookes speeches or behaviour 2 Disobedience in the smallest matters 3 Disregard of her husbands profit VVhat duties come in the next place to be considered Those of naturall Parents who are specially mentioned in this Commandement whereunto also are to bee reduced all in the right line ascended and their Collateralls as also Fathers in law and Mothers in law VVhat are the duties of naturall Parents towards their Children They are either common to both Parents or particular to either of them VVhat are the common duties of both Parents They doe either respect the things of this life or of that which is to come VVhat care are they to have of the Soules of their Children to fit them for the life to come 1 To make them Members of the visible Church by Baptisme 2 They are to Catechise and instruct them in religion as they are able to receive it and to bring them up in Nurture and the feare of God Ephes. 6. 4. 3 They are to pray to God for to blesse them and guide them in his feare What is required of them for the things of this life 1 To marke the wits and inclinations of their Children and as farre as their owne ability will reach to apply them accordingly in due time to some good honest and godly calling that so being trained up in such a trade as they are fittest for they may not afterwards live idly without any calling Gen. 4. 2. Prov. 20. 11. 22. 6. 2 To provide for them a godly marriage if it please God in time convenient 1 Corinthians 7. 36. 3. Not onely to maintaine them during their abiding in their house but also to lay up and provide somewhat for them that they may live honestly afterwards and therefore are they to distribute their goods among their children and what they have received from their Ancestors to leave the same where it may be done lawfully to their posterity 2 Cor. 12. 14. 2 Chro. 12. 3. Prov. 19. 14. What speciall regard is here to be had by Parents to the eldest Son That sith God hath honoured him with that dignity as to be their strength Gen. 49. 3 4. he should also bee honoured by them at the least with a double portion Deut. 21. 17. as by the rest of the brethren with honour yet so as hee fall not from his honour by some horrible sinne Gen. 49. 4. What be the common sinnes of Parents 1. Negligence in not instructing their children betimes 2. Not correcting them till it be too late or doing it with bitternesse without compassion instruction and prayer 3. Giving them ill example 4. Neglect in bringing them up in some lawfull calling 5. Not bestowing them timely and religiously in marriage 6. Light behaviour towards them and too much familiarity with them whereby they become vile in their eyes 7. Loving beauty or any outward parts more then Gods Image in them What is required of the Father in particular To give the name unto the childe Gen. 35. 18. Luke 1. 62 63. For notwithstanding the mothers have sometimes given the names yet that hath been by the Fathers permission What speciall duty is laid upon the Mother To nurse the childe if she be able Gen. 21. 7. 1 Sam. 1. 23. Lam. 4. 3 4. 1 Thes. 2. 7 8. 1 Tim. 2. 15. 5. 10. So much of the duty of Parents to their children VVhat is the duty of Children towards their Parents It is either generall or speciall viz. in the case of marriage What are the generall duties 1. To reverence them and to performe carefull obedience to them in all things that they command by the example of our Saviour who was subject to his Parents Luke 2. 51. 2. To pray for them 3. To carry themselves while they are under their Parents tuition and after they are parted from them as they may cause their Parents in their good bringing up to bee commended Prov. 10. 1. 17. 25. 31. 28. 4. To be an ayde unto them as well as they be able and to helpe them with their bodies when they are in distresse Ruth Chap. 1. ver 16. 17 18. 5. To repay their Parents care over them by being ready to relieve them if they stand in need of reliefe and want any thing wherewith God hath blessed them
Christians enabled by understanding and grace to judg and aright to performe this weighty duty Zach. 12. 12 c. unlesse any be exempted by present debility Matth. 12. 7. 1 Sam. 14 29 30. but differently according to the divers occasions of fasting and the kindes thereon depending whereof before hath been spoken May those that are under the government of their Parents or Masters fast without leave of them No but in the publike all may fast Are all persons meet for this exercise of fasting By the unfitnesse of his owne Disciples for it our Saviour Christ teacheth that they that are meet for this exercise must not be Novices in the profession of the truth no more then hee that is accustomed with the drinking of old wine can suddenly fall in liking of new wine Luke 5. 33. Is it so hard a matter to abstaine from a Meales meat and such bodily comforts for a small time which the youag sucking babes and the beasts of Nineveh did and divers beasts are better able to performe then any man No verily but hereby appeareth that there is an inward strength of the mind required not onely in knowing of our behaviour in this service of God but also of power and ability to goe under the weight of the things we humble our selves for which strength if it be wanting the fast will be to those that are exercised in it as a peece of new cloath sewed into an old garment which because it is not able to beare the stresse and strength of hath a greater rent made into it then if there were no peece at all What gather you hereof That it is no marvell that where there is any abstinence and corporall exercise in Popery yet that the same makes them nothing better but rather worse having not so much as the knowledge of this service of God much lesse any spirituall strength and ability to performe it with What then are the parts of a true Christian Fast They are partly outward partly inward 1. Bodily exercises serving to the inward substances 1 Tim. 4. 8. 2. An inward substance sanctifying the bodily exercise and making it profitable to the users What is the bodily exercise in fasting It is the forbearing of things otherwise lawfull and convenient in whole or in part for the time of humiliation so as nature be chastised but not disabled for service and the delights of the sense laid aside but yet without annoyance and uncomelinesse What are those outward things that are to be forborne during the time of fasting First food Esther 4. 16. Ionah 3. 7. from whence the whole action hath the name of Fasting and the word doth signifie an utter abstinence from all meats and drinkes and not a sober use of them which ought to be all the time of our lives Wherefore this outward exercise is thus described Luke 5. 33. The Disciples of John and the Pharisees fast but thine eat and drinke What is here to be considered A charge upon Popery For the greater sort of people amongst them in the day of their Fast fill their bellies with bread and drinke and the richer sort with all kinde of delicates flesh and that which commeth of flesh onely excepted So that the fasting of the one and the other is but a fulnesse and the latter may be more truely said to feast then a fast It seemeth you make it unlawfull for those that fast to eat any thing during their fasting Not so if for help of weaknesse the taking of meat be moderately and sparingly used as before hath been observed What other things are outward The ceasing from labour in our vocations on the day of the Fast Num. 29. 7. to the end wee may the better attend to the holy exercises used in fasting in which respect such times are called Sabbaths Levit. 23. 32. The laying aside of costly apparell or whatsoever ornaments of the body and wearing of homely and courser garments Exodus 33. 4 5. Jonah 3. 5 6. The forbearing of Sleep Musicke Mirth Perfumes c. Dan. 6. 18. 10. 2 3. And this abstinence is required of all that celebrate the Fast But of married persons there is further required a forbearance of the use of the marriage bed and of the company each of other 1 Cor. 7. 5. Joel 2. 16. What is the meaning of the abstinence from these outward things By abstinence from meat and drinke by wearing of courser apparell by ceasing from labour in our Callings and by separation in married persons for the time wee thereby professe our selves unworthy of all the benefits of this present life and that we are worthy to bee as farre underneath the earth as wee are above it yea that we are worthy to be cast into the bottome of hell which the holy Fathers in times past did signifie by putting ashes upon their heads the truth whereof remaineth still although the ceremony be not used What is the spirituall substance of duty whereto the bodily exercise serveth It is an extraordinary endevour of humbling our souls before the Lord and of seeking his face and favour Ezra 8. 21. wherein that inward power and strength whereof we speak is seen Wherein doth it consist 1. In the abasing of our selves Joel 2. 13. by examination confession and hearty bewailing of our own and the common sins Ezra 9. 3 4. Neh. 9. 1 2 c. Dan. 9. 3 4 5 c. 2. In drawing near unto the Lord by faith Luk. 15. 18 21. and earnest invocation of his name Iona. 3. 8. Esa. 58. 4. The former is grounded upon the meditation of the Law and threats of God the later upon the Gospel and promises of God touching the removing of our sins and Gods judgments upon us for them How agreeth this with the Popish Fast It faileth in both parts for in stead of humbling themselves and afflicting their soules they pride themselves and lift up their mindes in thinking they deserve something at Gods hands for their fasting which is great abomination Neither have they upon the dayes of their Fast any extraordinary exercise of prayer more then upon other dayes of all which it may appeare how small cause they have to boast of their fasting which in all the warp thereof hath not a thread which is not full of leprosie What is required in our humiliation Anguish and grief of our hearts conceived for our sins and the punishment of God upon us for which we ought to be humbled in fasting For the effecting whereof we are to set before our eyes 1. The glasse of Gods holy Law with the bitter curses threatned to the breakers thereof 2. The examples of vengeance on the wicked 3. The judgments now felt or feared of us 4. The spirituall contemplation of our blessed Saviour bleeding on the Crosse with the wounds which our sinnes have forced upon him Zach. 12. 10 c. What is required in our drawing neare unto the Lord by Faith Not onely