there bee three persons and euery one be very God how say you then that there is but one God Answ Although there be three persons yet is there but one onley God in substance one infinite power and one eternity Explan This point is very mysticall and therefore hath bred many heresies in some denying the Sonne to bee God and some the holy Ghost because they would not subiect humane reason to diuine misteries But the Scriptures are most plaine for it First because they teach but one God only Secondly because they teach this very point in so many words These three are one Thirdly Job 5.7 because that euer when they expresse the Lord God it is by these words Iehouah Elohim properly englished The Lord Gods that is God in more persons which is but one Lord. Augustine sheweth by a comparison that this may be in naturall reason The light of the Sun the light of the moone and the light enlightening the ayre are three lights and yet but one Sunne But what should we enter comparison betwixt things finite and made and the infinite Creator of all betwixt terrestriall generations and supercelestiall Why should we seeke to tye him to the law of nature who is aboue nature It is no argument man cannot beget a sonne sibi Contemporaneum which begins to bee so soone as himselfe and of whom it can bee said he makes but one man together with him therefore neither can the Lord for so the Lord should bee like man when as in respect of him not men onely but euen all the world is as a droppe of water It is farre more absurd Esay 40.15 Mark 12.18 then that of the Saduces comparing our present fraile estate with the spirituall and eternall to come Serm. 15. ad frat in eremo Aristodemus a Philosopher saith Augustine laboured many yeares in finding out the nature of a Bee neither finally could hee and how then should wee comprehend the Trinity See more in my Tractate vpon the sixth to the Romanes lib. 2. cap. 5. Sect. 3. cap. 6. Sect. 1. Quest 10. What doe you learne heere to beleeue concerning God the Father and in which words Answ I learne to beleeue that God is my Father able to doe all things the Creator of the whole world and the Lord and gouernour of the same In these words I beleeue in God the Father Almighty maker of heauen and earth Explan In the handling of these Articles of our Faith particularly my purpose is to followe one and the same method throughout viz. First to shewe the meaning of the words then the ground of holy Scriptures out of which they are taken and lastly how wee are to expresse in our liues our faith in euery Article First therefore touching the sense of this Article I beleeue that is I my selfe doe particularly know and beleeue whatsoeuer is here set down and acknowledge it my duty so to doe and not to rest contented with a generall faith beleeuing as the Church beleeueth without knowing the things beleeued or with a generall faith beleeuing these things generally to be true without applying them to my selfe Jam. 2.19 For there is one kinde of faith which doth onely beleeue these things to bee true such as is the faith of the Diuell who is said to beleeue and tremble and this faith is naturall and historicall reprobates doe attaine vnto it there is another which beleeueth these things to be true but yet in the application is altogether doubtfull and onely hoping well in regard of Gods mercy which is the vncomfortable faith of the Church of Rome and this can neuer speed at the hands of God if that common speech of Christ be true According to thy faith be vnto thee that of Iames If any man want wisedome let him aske it of God Jam. 1.5.6 The right Christian faith and let him aske in faith without wauering The true sauing faith exceeds all this and certainely resolues the beleeuer though in regard of sinne there doe oftentimes arise doubtings but these are only weakenesses in beleeuers not of the essence or nature of faith To proceed I beleeue that God is my Father that is I doe not onely beleeue that God is the Father of the Lord Iesus Christ nor that he is onely the Father of all things by creation but that he is my Father by adoption and grace and that I am his childe though by nature I be the child of wrath so that he is a Father by generation by creation and by regeneration or adoption My Father able to doe all things that is all things which it pleaseth him all things that are arguments of infinite power without exclusion of the Sonne or holy Ghost for the Sonne also is able to doe all things and so is the holy Ghost and thus I beleeue him to bee the creator of the world also and the gouernour for that this is ascribed vnto the Father as his proper worke as the proper worke of the Sonne is the redemption of his people and the proper worke of the holy Ghost their sanctification neither of them being excluded from hauing to doe in the worke of creation redemption and sanctification According to that maxim in diuinitie Opera trinitatis quoad extra sunt indiuisa The workes of the Trinitie without are all indiuisible And onely within haue the seuerall persons their peculiar workes heere the Father onely begets the Sonne onely is begotten and the holy Ghost onely proceedes and thus much for the meaning Proofe God is Father Psal 2.7 Heb. 1.6 Math. 3.16 Secondly for the grounds of this Article and first that God is a Father and first by generation Hence it is that he calleth Iesus Christ his Sonne Thou art my sonne this day haue I begotten thee and his first borne When hee bringeth in his first begotten hee saith Let all the Angels worship him and This is my beloued Sonne And in this generation doe three wonders concurre First he that is begotten is equall in time with him that begat him for hee is the Eternall God without beginning The generation of God Secondly hee that begat communicates to him that is begotten his whole essence for the essence of the God-head cannot bee diuided part being communicated to the Sonne and part retained still to the Father Thirdly the Father begets the Sonne within himselfe not without for there is no place without him he containes all places within himselfe Secondly that he is a Father by creation is plaine For Hee created the heauens Gen. 1. Psal 104. and the earth Hee laide the beames of his chambers in the waters hee set the earth vpon her foundations c. And this his worke of creation was wonderfull and far surpassing all other workes of the greatest in the world besides First in regard of the matter out of which the world was made viz. Nothing for all was made of nothing Secondly in regard of litle or
discourse is had hereof in the Epistle to the Hebrewes Thirdly to the office of a Prophet that he might reueale the will of his Father vnto vs enlighten our vnderstandings therein and continually pray to the Father for vs. Of Christ vnder this name did Moses foretell Deut. 18.15 The Lord shall raise you vp a Prophet from amongst your brethren like vnto me him shall ye heare chiefely meaning the head of all Prophets Jesus Christ And according to this office it is said Ioh. 1.18 The onely begotten Sonne who is in the bosome of the Father he hath declared him and again In these last dayes he hath spoken to vs by his Sonne Heb. 1.1 whereas he was wont to speake sundry waies by his Prophets as if hee should haue said now he hath spoken once for all by his greatest Prophet of all Ioh. 6.20 The Sonne of Mary the Virgin is this Iesus and Sauiour of the world annointed and none other in the world besides for vnto him agreeth the time of the Messias birth and suffering the manner of his comming of a pure Virgin poore and in the forme of a seruant of the tribe of Iudah of the seede of Dauid the wonders he should worke the vniuersall Peace ouer all the world the departure of the Scepter then from Iudah the testimony of diuels the heathen Gods and prophets the witnesses from Heauen at his baptisme his miracles in healing maladies raysing the dead darkening the Sunne his glorious resurrection and ascension the miserie of his enemies the Iewes and the wonderfull acts done in his name by his seruants the passage and power of his Gospell through the world the subiection of kings Scepters thereto the continuance of it to this day manger the rage of tyrants and persecutors Seuenthly that I am to beleeue in his name it is the summe of his preaching Repent and beleeue in the Gospell And this is the worke of God saith he that ye beleeue in him Ioh. 1.12 whom he hath sent And they only are iudged to bee such as vpon whom he will bestow eternall life which receiue him and they onely receiue him which beleeue in his name 1. Duty Now follow the duties by which we are to expresse this faith in Iesus Christ which are sundry First a thankefull admiration of this vnspeakeable fauour of the Lord towards vs we were miserable vnder the curse and through feare in bondage to the diuell all our life long 1. To prayse God for Christ there was no way to be deliuered but the glorious Sonne of God must become vile and wretched man the King of Heauen must put off his glorious robes lay aside his princely Scepter and come out of his royall throne of heauen from riding betweene the wings of the winde and bee basely cloathed as a seruant bee ruled like a babe and lodged in a stable with bruit beasts If mans heart be not lifted vp to more then ordinary thankfulnesse for this the very heauens will wonder the earth will bee amazed and the stones will vtter his praises and cry out vpon mans ingratitude Mary that blessed virgin that bare him breakes out into Magnificat anima mea c. My soule doth magnifie the Lord Luc 1.40 and my Spirit reioyceth iâ— God my Sauiour Iohn that was to be his cryer did but heare the sound of his mothers feet whilst hee was yet in the wombe and skipt for ioy vers 41. and Simeon no sooner saw him but as though ouercome with ioy falls into Nunc demittis Luc. 2.29 Lord now lettest thou thy seruant depart in peace according to thy word to omit Zachary and Anne The Angels and shepheards singing wondring and setting forth the Lords praise for these things But wee vnworthy wretches looke for as much good at his hands yet do no way ioyne in thankfulnesse with this holy company When Moses with the Israelites had beene deliuered from the Egyptians by the red Sea they sung praises Iude. 3. When Deborah and Barack were freed from the Midianites they sang praises and so did Mordecay and Ester when they had the vpper hand of their enemies euer still we heare the sound of praises and greater deliuerance is wrought for vs but where bee our praises what testimony doe we giue of our thankfull hearts therefore 2. Duty In humility to serue one another Phil. 2. The second duty is humbling our selues to seeke the good one of another for the Apostle propounds this as a sound argument This minde was in Christ that being equall in glory with God he became vile for our good therefore wee ought to humble our selues for the good of our brethren and Christ himselfe vseth the same He takes water and washeth the feet of his Disciples and wipes them with a towell Math. 23. saying What I haue done see that yee doe likewise Wee must thinke that wee are best and greatest Christians when wee are most seruiceable through loue one towards another according to that Hee which is chiefe amongst you Ioh. 13.15 let him bee seruant to all This is the honor and Lordship ouer one another that we must affect and the higher our places bee the more must wee exceed this way Not as some foolish Monks haue done to shew the lowlinesse of their minde embrace lazarous persons kisse their vlcerons bodies and drinke the very water wherein they haue been bathed nor yet wilfully to impouerish our selues of all worldly goods with the Mendicant Fryers Gal. 6.1 for it may rightly be said Who required these things at your hands But first wee are in meekeesse to restore such as are fallen through infirmity and not proudly insult ouer them Secondly we are to lay aside our greatnesse and superiority ouer our brethren in the case of offence and to goe vnto them and be reconciled according to that of our Sauiour Christ Math. 5.23 If thou bringest thy guift vnto the Altar and there remembrest that thy brother hath ought against thee goe first and bee reconciled to thy brother and then come and offer thy guift and not to stand vpon this I am a better man then hee let him come to me if he will Thirdly we are euen to forget our estates and to visit poore mens houses in the case of sicknesse and to put to our helping hands for the reliefe of our brethren in the case of danger by any sudden casualty according to that allegation to the comfort of Christ his sheep at the last day Math. 25. Exod. 23.5 J was sicke and in prison and yee did visit me and to that precept of old If the Asse of thy very enemy falls vnder his burthen in the way thou shalt helpe him vp againe Fourthly we are to abate of our dainty fare and of our costly apparell yea we must spare out of our owne bellies for the comfort of others in the time of extreame want according the commendable practice
Sanctification Secondly sanctification is the vertuall diffusing of his bloud in our hearts and in euery corner thereof by the working of his holy Spirit to the cleansing of them from sinne so as that it hath no more dominion ouer vs Rom. 6.3.4 For all wee that are baptized into Christ are baptized into his death Wee are buried then with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should walke in newnes of life Rom. 8. â— 2. Cor. 5.77 And such as are in Christ are described thus Which walke not after the flesh but after the Spirit Jf any bee in Christ hee is a new creature old things are passed away all things are become new It is a vaine thing therefore for any man to perswade himselfe of deliuerance from sinne and death by Christ his bloud vnlesse his conscience bee heereby purged from dead workes of sin in newnesse of life to serue God No price paid for the ransome of a flaue can set him at liberty if he stil beareth a slauish mind that he will serue his old master alwaies neither can any friend though he will die for him that deserueth death saue him if he will still desperately cast himselfe vpon mortall danger nor yet can any water of Iordan clense from the foule leprosie if the precepts of the Prophet bee not obeyed No more can that man be any better then a slaue of the Deuill though Christs precious bloud hath been paid for ransome if hee will still liue the seruant of sinne and of the Deuill neither can he be saued from death though our dearest friend Christ hath once died for man that stil by sinning runneth vpon the danger of death Nor lastly can any be cleansed from the leprosie of sin vnlesse his precepts bee obeyed who onely can and doth direct rightly to vse the streames of his bloud for this end and purpose Oh mad men then that hope for deliuerance from sin but haue sinne ruling and raigning in them How happeneth it that being so wise for things worldly and temporall yee haue no more vnderstanding for things spirituall and eternall How is it that yee looke for deliuerance from death by Christs bloud when no power of this death is seene to mortifie and kill sinne in you What word haue yee What promise of God to build this confidence vpon As verily as God is truth yee haue none at all from God Whence then is the ground of your hope What doe you build your comfort vpon vpon a shadow vpon nothing Bee ashamed in time of this your folly flatter not your selues in vaine yee sinners but lay hold vpon saluation whilest it is offered being sanctified and washed by vertue of Christ his bloud in your hearts so that all iniquity being expelled thence it may by power of the same bloud be expiated and neuer appeare to your condemnation at the day of account Now as Christ his bloud alone purgeth from sinne so it of 〈…〉 must be applied by the sinner vnto his own soule by the hand of faith All the water of all riuers will not make a man cleane vnlesse with hands he bee washed with the water no more will Christ his bloud make cleane the soule vnles with the hand of faith it be applied vnto it For this cause as the bloud of Christ is said to clense from all sinne so faith is said to purge the heart from sinne and to iustifie a sinner That precious bloud purgeth 1. Iohn 3.3 Rom. 3.28 and iustifieth as the cause materiall faith as the cause instrumentall Q. 111. How is faith first begun wrought in the hart Meanes of working Faith Answ Ordinarily by the preaching of the Gospell of Christ the holy spirit inwardly opening the heart to belieue those things that are outwardly preached to the eare Rom. 10.17 Explan Finding that Faith is the instrument of our iustification and saluation it is necessary to consider how or by what meanes this instrument is purchased that if it be wanting it may bee sought here if it bee already attained the meanes and giuer hereof may bee magnified and honoured The meanes therfore I say is the Gospell published and made knowne vnto vs which the spirit opening the heart it beleeueth For Faith commeth by hearing and hearing by the word of God and this word thus working faith is the Gospell the Law driueth to despaire the Gospell erecteth by hope the Law threatneth and filleth with feare the Gospell promiseth and filleth with comfort the Law sheweth our miserable estate and what need we haue of a Sauiour the Gospell sheweth a remedy against this misery and pointeth out vnto vs our Sauiour Then must be a kind of faith or assent to belieue the Law also but this is not the Faith by which wee are saued from the Law but when this is and the Gospell is preached euen as a man at deaths dore through extreame sicknesse at the newes of some soueraigne remedy lifteth vp himselfe taketh it and is recouered So the sinner euen dead by the Law at the newes brought in the Gospell of a remedy lifteth vp himselfe with hope and by faith taketh it and is recouered out of his danger And being so sicke of sinne and weake as that he cannot of himselfe doe it the holy spirit is ready holding vp the hand and opening the mouth of the soule to enable it to receiue this wholsom medicine as in the case of Lydia of whoÌ„ it is said that A certaine woman named Lydia Acts 16.14 a seller of purple of the City of the Tbyatirians which worshipped God heard whose hart the Lord opened that she atteÌ„ded to such things as Paul spake Qâ—â—st 112. How is faith encreased Ans Chiefly by prayer reading preaching and hearing of the word and receiuing the Sacraments for if these be well attended we will not be wanting in workes of mercy and righteousnesse Exercises of Faith Rom. 10.14 Explan Of Prayer the Apostle speaketh as of a chiefe fruit and exercise of Faith for How shall they call vpon him saith he in whom they haue not belieued So that if there be faith that setteth a worke presently to pray When the disciples belieued a chiefe care which they had was to be taught to pray wherfore they come to Christ saying Lord teach vs to pray as Iohn also taught his disciples And great reason is there Luke 11.1 that faithfull people should pray often prayer being a proper worke of faith euen as to speake is proper vnto man whence it is that the Kingly Prophet saith I belieued and therefore I spake or prayed as if he should say I had vtterance and therefore I vttered for what difference betwixt the tongue of man and beast but in the speech and what difference betwixt the beleeuer and the atheist if he prayeth not 1. Tim. 4.5 Againe as faith purgeth man so
must be a generall turning from sinne in these that come to be baptized so after baptisme there is a daily practise of repentance by confession contrition and reformation For euen after Baptisme we are still subiect to sinne though we striue and fight against sinne daily the flesh leading vs captiue to the law of sin to be deliuered from which we must make a daily practise of Repentance but the seale of Baptisme is no more to be iterated Euen as a seruant being once bored through the eare by his Master without iterating this remained his seruant for euer but if he offended was chastised and reformed often so he that is once truely baptized remayneth Gods seruant for euer but because he doth often offend he must be chastized and reformed by Repentance Quest 135. What is Faith Ans It is a certaine perswasion of the heart wrought by the spirit of God grounded vpon his promises that all my sinnes are forgiuen me in Christ Iesus Heb. 11.1 Explan Hauing spoken of Repentance one thing necessarily required that Baptisme may be compleate it remaineth that we speake now of Faith which is alike required This I say is a certaine perswasion for the assurance that they haue which are faithfull vnto whom Faith is an euidence in their hands as Saint Paul calleth it Faith is the ground of things hoped for and the euidence of things not seene It is a certaine knowledge whereby a man knoweth that hee hath any thing which is made most sure vnto him for which cause it is also commonly called knowledge Esa 53.11 Ioh. 17. 1 Iohn 23. By his knowledge shall my righteous seruant iustifie many And this is life eternall to know thee and whom thou hast sent Iesus Christ And againe Hereby wee are sure that wee know him if we keepe his Commandements It is such a certainty as that it maketh things to come present according to that Rom. 8 30. Iohn 6.47 Those whom he hath iustified he hath glorified And he that beleeueth in mee hath euerlasting life Wherefore Faith expelleth doubting and vncertainty in whomsoeuer it is for which cause when Peter doubted hee is checked as hauing little or no Faith Why didst thou doubt O thou of little Faith Rom. 10.14 Eph. 3.17 The heart is the proper seate of Faith for with the heart man beleeueth vnto iustification and Christ is said to dwell in the heart by faith If it bee therefore but an imagination of the braine or an outward profession of faith in word it is but a shadow and no true grace of faith wrought by the spirit of God for it is supernaturall and diuine not flesh and bloud but the spirit of God is the author of it according to that of Christ vnto Peter Flesh and bloud hath not reuealed it vnto thee Math. 1◠6 but my Father which is in heauen viz by his spirit Of Lydia conuerted to the faith it is said Her heart the Lord opened Act. 16.14 that she attended vnto the things that Paul spake To the same tendeth that speech of our Sauiour Christ Iohn 6. Ioh. 3. No man commeth vnto me vnlesse the Father draw him and the winde bloweth where it listeth so is euery man that is borne of the spirit c. ground on vpon his promises For as without a word of institution there is no Sacrament so without a word of promise there is no faith Iohn 6.40 And as faith is not without a promise so it is not without a promise made vnto mee viz. fulfilling the condition with which euery promise of God is made For it is not sufficient because the Lord hath promised He that beleeueth in the Sonne shall haue euerlasting life and I will raise him vp at the last day that a man hold this and through Christ beleeue the acomplishment of this vnto himselfe but he must by faith apply it lawfully fulfilling the condition which the Lord requireth and the condition is to be baptized to true repentance Rom. 6. dying vnto sinne as Christ died and rising vp to newnesse of life as Christ was raised vp vnto the glory of the Father for the words of the promise are He that is baptized beleeueth shall be saued which baptisme is only expounded then to be when sinne is dead and buried and grace which is newnesse Prou 28.13 liueth The condition is to confesse and forsake all my sinnes to deny my selfe to walke after the spirit and not after the flesh Rom. 8.1 If then I doe thus and lay hold vpon the promise I beleeue it law-fully and the mercy promised is sure vnto me otherwise my faith is vaine and the promise is to me of none effect Obiect If it be so then Faith can neuer make a man sure of his saluaition because it may bee that although hee doth now walke after the spirit in newnesse of life yet hee may fall from this againe Sol. A man cannot be so sure as that he may now grow secure and remisse in going forward in that new life which he hath begunne for he must alwayes worke out his saluation with feare and trembling not be high minded but feare serue the Lord with feare Rom. 12. Psal 2. Math. 16. Iohn 17. and reioyce before him with trembling but hee that beleeueth so as hath beene said is so sure as that the gates of hell shall not preuaile against him Christs prayer shall be stronger to keepe him at one with God than all contrary powers to set enmity againe betweene God and him Rom. 11.29 Iohn 13.1 for the guifts and calling of God are without repentance and his owne he loued vnto the end he loued them And this is a reason rendred by S. Iohn 1 Iohn 2.19 Iohn 17.20 why some that were before counted faithfull turned Heretiques They were not of vs for if they had beene of vs they had continued with vs. Whatsoeuer is or can be said to weaken the force of these grounds presumptuously fighteth against that most cofortable euideēt Prayer of Christ Psal 32.1 I pray not for these alone but for them also which shall belieue in my name through their word So that who-soeuer doth rightly belieue in Christ hee hath Christ on his side by the merit of his prayer vniting him vnto himselfe so that he is made a member of his body no more to bee rent or pulled from him Rom. 3.28 That all my sinnes are forgiuen me in Christ Iesus for this is the maine thing assured vnto mee by faith and wherein the happinesse of man consisteth according to that Blessed is the man whose iniquity is forgiuen and whose sinne is couered Wherefore it is said that by faith wee are iustified that is of sinners are made iust and righteous not onely by that purifying quality that is in faith but in regard of Gods acceptance when we by faith cloath our selues with the garments of our elder brother
Christ being accounted such as he is all our sinnes being passed ouer And this is that which maketh true faith so excellent as that being indued heerewith the Lord vouchsafeth to seale couenants by his Sacrament vnto vs. Whatsoeuer faith wee haue else it is generall historicall and imperfect if wee beleeue that there is a God that the Scriptures are his word that the promises and threanings are true yea though wee had faith to remoue mountaines onely then is faith perfect and full when it doth lawfully apply the merits of Christs sufferings vnto the soule for the forgiuenesse of all the sinnes Quest Why then are infants baptised when as by reason of their tender age they cannot performe them Answ Yes they doe performe them by their sureties who promise and vow them both in their names which when they come to age themselues are bound to performe Acts 8.37 Explan Hauing shewed what repentance and faith is and how necessary vnto baptisme repentance is faith being also of the like necessity according to the institution He that beleeueth and is baptized shall be saued and according to the practise of the Church vnto the Eunuch If thou beleeuest saith Philip thou maist and when any came to be baptized it was wont to be asked What beleeuest thou and the person answered I beleeue in God the Father Almighty c. It remaineth now to giue resolution touching the baptisme of infants in whom there cannot bee faith and repentance actually Because faith and repentance are necessary to saluation it becommeth questionable whether infants ought to bee baptized and some haue altogether denied it affirming that if any haue beene baptized in their infancie they ought to bee rebaptized when they came to vnderstanding as the Anabaptists in Germany and some giddy-headed seperatists in England Elâ—is and his faction But that the children of beleeuing parents may and ought to bee baptized it is plaine Reas 1 1. From the vse of Circumcision which was the forerunner heereof which was appointed to be done vpon the eight day after the birth Now the seale of Gods couenant is to be applyed vnto the children of Christians as soone as vnto the children of the Iewes but vnto the children of the Iewes the seale was applyed in their infancie therefore to the children of Christians likewise as Circumcision their seale to them so baptisme our seale to these If doubt bee made of the first part of this reason it is proued thus Where there is the like reason and none but the same hinderances it may bee sealed alike but in these children there is the same reason and onely the same hinderances the same reason because they are the children of Gods people likewise onely the same hinderances because they want vnderstanding alike therefore the seale is as well to bee applyed vnto the children of Christians as vnto theirs Reas 2 Acts. 2 39. Secondly from the estate of infants the promises belong to them as well as vnto their Parents saith Peter is made to you and your children Theirs is the kingdome of heauen saith our Sauiour Christ As the Parents are holy so they are holy 1. Cor. 7.14 so Now they are holy saith Paul to the Corinthians Now vnto those that are wholly partakers of the promises of God and of the Kingdome of Heauen the signe and seale of God is not to bee denied but children of beleeuing parents are such euen in their infancie therefore the seale or signe of baptisme may not be denied Reas 3 2 Cor. 1.16 Acts 16.5 Verse 33. Thirdly from the practice of the Apostles and first teachers of the Gospell S. Paul the Apostle baptized the houshold of Stephanas and Lydia and her houshold and the Iaylor was baptized with all that belonged vnto him And when little children were brought vnto Christ some disliking it were reproued and the bringers of them incouraged neither hath there beene any time since wherein they haue beene refused but since the springing vp of the many headed Hydra of Anabaptisme Indeed none but men of yeares haue been admitted to this Sacrament when their Parents had not before been baptized that commonly at one time of the yeare being able to giue account of their faith But for those whose parents had receiued the faith before they were counted worthy of this holy signe in their Infancie Whereas the Institution of Baptisme may be obiected and that no mention is made of any particulars that were baptized by the Apostles in their Infancie I answere that Christ in giuing order to his Disciples to goe teach and baptize doth onely prescribe for men of yeares and discretion who were not to be baptized without teaching going before and it is a good reason onely against the baptizing of their children who were not instructed and baptized before themselues Againe it is no maruell though Baptisme was vsed vnto children also that no particular mention is made heereof seeing it sufficeth vpon the conuersion of any to set downe he was baptized and his houshold For who can bee so ignorant and not out of this generall to conclude in particular that their children being part of their houshold were baptized also 1. Cor 7 14. For further resolution of the doubt why Infants are baptized seeing they cannot beleeue and repent that which is set downe in the Catechisme is that they performe them by their Sureties c. that is their Sureties standing in their Parents stead doe publikely professe both these so as they are supposed in them to bee performed and through them in their Children For there is so neere a Relation of the Child vnto the Parents that what the state of the Parents is such is the estate of the child reputed to bee vntill that it commeth to reason and discretion nay the young childe is taken for a very partie or limbe of the Parent whereunto giueth testimony that which hath been already said otherwise your children were vncleane but now are they holy that is the Parents or one of them being made holy by beleeuing Luke 19.9 For this cause when Abraham was appointed the circumcision it was for him and all the males belonging vnto him and when Zacheus entertained Gods grace and was made partaker of saluation it is said This day is saluation come not to this man but to this houshold And the state of this man is not to be measured by the fruites which he doth outwardly bring forth but by his incorporation through Baptisme into the visible Church whereby hee becommeth a member of it and the Children which hee begetteth are likewise members of the same So that howsoeuer children doe want actuall faith and repentance yet such as present them to the Church sustaining their Parents persons are supposed not to want them and in their Parents they are to be reckoned such as haue them because of their neere coniunction vnto their Parents whose bowels as it were they be and by Baptisme remission
THE ENGLISH CATECHISME EXPLAINED OR A COMENTARIE ON THE SHORT CATECHISME set forth in the Booke of Common Prayer WHEREIN DIVERS NECESSARIE Questions touching the Christian Faith are inserted moderne Controuersies handled doubts resolued and many Cases of Conscience cleared Profitable for Ministers in their Churches for Schoole-Masters in their Schooles and for Housholders in their Families By IOHN MAYER Bachelour of Diuinitie The second Edition reviewed LONDON Printed by Augustine Mathewes for Iohn Marriot and are to be sold at his Shop in Saint Dunstans Church-yard in Fleetstreet 1622. TO MY REVEREND BRETHREN THE PASTOVRS OF Parochiall Congregations in the Church of England REuerend Brethren euer since my first entring into a Pastorall charge I haue applied mine endeauours by Catechising to instruct the ignorant And because I would not be irregular my Theame hath alwaies been the short Catechisme set forth in the Booke of Common Prayer a Catechisme indeede solely appointed to bee first taught but to the great detriment of our Church either wholly neglected any other being preferred or barely taught without any further explanation or else for outward formality onely in Lent set vpon the Table as a dish appropriated to that Fast My study hath been first to mend this fault for my owne particular and therefore I haue diuers yeares labored constantly throughout the yeare by this kind of teaching to forme in my hearers some distinct knowledge of our Christian Principles and hauing at length come to my intended period I digested the pith of all my Collections and Meditations into this Booke herein imitating Vrsinus vpon Melanctons short Catechisme so vsefull to young Students in Theologie and to other studious persons The labour thus ended being conscious to my self of mine own weaknes I suppressed it three or foure yeares till that being animated by some of you my Brethren who had either seene or heard hereof I haue aduentured to bring it into publike view The worke I confesse is ordinary and worthles but for forme it is alone and so may craue entertainement Heere are collected into one all fundamentall points of the true Christian Religion sparsedlie handled in diuers learned Bookes and applied to the short English Catechisme It is a Catechisme and a Comentarie the one for Children short and fitted to their capacity the other for men leading to a larger mappe of Christian Principles and fitted for the edification of all To haue written a large new Catechisme without an old text had bin superfluous amongst so many already abroad but to write for the illustrating of the Text to which we English must all hold vs is very necessary In publishing this I take not vpon me to prescribe a forme vnto any my selfe being the least amongst thousands but I whet on all what I can to an vniforme proceeding by our common grounds We haue all one God one Christ one Baptisme one Gospell and one forme of Articles of Religion to which wee subscribe why then should we not all consent in one Catechisme Our Mother the Church of England hath first commaunded this one Catechisme vpon which is my Commentary If therefore my inward wishes may breake foorth into open request I would craue that it might please the right Reuerend Fathers of our Church more strictly to presse the teaching of our common Catechisme in their seuerall Iurisdictions and you my Brethren who doe already teach it in your seuerall Parishes to labour in it with all diligence and to bring it in and commend it to the priuate exercise of your people in their families amongst whom it hath hitherto been much neglected And I beseech you all fauourably to accept this my present act and where I haue faulted correct me where I haue failed supply me where I haue done rightly ioyne with me If this may be any thing though but goats hayre towards the Lords Sanctuary I shall be glad and giue God the glory Our great Shepheard the Lord Iesus who hath laid downe his life for his sheepe make this and all the endeauours of his Seruants fruitfull pastures for the comfort of his flocke and for the praise of his holy and glorious name Amen Your fellow-Seruant in the worke of the Ministery IOHN MAYER A TABLE OF THE QVESTIONS AND Answers added vnto those of the Catechisme handled in this Commentarie Question WHom doe the Articles of your faith concerne Answ The first part of them concernes God the second the Church of God 21 Quest In the first part concerning God what learne you to beleeue Answ First I learne to beleeue in God the Father secondly in God the Sonne thirdly in God the holy Ghost 21 Quest How knowest thou that there is a God Answ Many wayes but chiefly by mine owne conscience accusing me for secret sins which cannot be but vnto an infinite wisedome that knowes the most secret thoughts of the heart such as is neither man deuill nor Angel but God alone 22 Quest How many Gods be there Answ But one onely true God the rest are Idols set vp by man Quest VVhat is God Answ He is a spirituall Essence most simple infinitly present holy wise iust mercifull and mightie the creator preseruer and onely gouernour of the whole world 23 Quest Into how many Persons is the God-head distinguished Answ Into three the Father Sonne and holy Ghost 24 Quest If in the God-head there be three persons and euery one be God how say you then that there is but one God Answ Although there bee three persons yet is there but one onely God in substance one infinite power and one eternitie 25 Quest What learne you to beleeue concerning God the father and in which words Answ I learne to beleeue that God is my Father able to doe all things the creator of the whole world and the Lord and gouernor of the same in these words I beleeue in God the Father almighty maker of heauen and earth 26 Quest In which words learne you to beleeue in God the Sonne Answ In these And in Iesus Christ his only Sonne our Lord c. From thence he shall come to iudge both the quicke and the dead 32 Quest What learne you to beleeue heere concerning God the Sonne Answ Two things First his humiliation secondly his exaltation Quest What is the Son of God who is also called Iesus Christ Answ Hee is perfect God by nature and one substance with the Father and perfect man made so of his owne good wil that he might become our Redeemer and thus is he subiect to the Father 33 Quest How can this be that God should be made man Answ Not by turning the God-head into the nature of man but by taking mans nature vnto the God-head that so one person might be both God and man 33 Quest What need was there that the Sonne of God should thus abase himselfe to become man Answ Great need on our behalfe who could not be deliuered by Angels or by earthly treasures but onely by his precious blood
then petition for the grace of perseuerance Thankes to God is here first in order of nature for who considering himselfe to bee made the childe of God doth not at the first apprehension breake forth into the acknowledgement of Gods goodnesse and glorifying his blessed name for such vnspeakable mercy before he dare presume to begge a further guift from the same hand Saint Paul in most of his Epistles beginneth with commemoration of Gods fundamentall mercies in Christ and thanks for them before hee proceed to new Petitions for continuance of sauing graces Thanksgiuing to God for grace is the fruit of the first grace and the seed of the latter Lastly petition for Gods grace for continuance in grace sheweth First that it is not in our power to establish our selues but that wee must craue this blessing of him who is the first Author and last finisher of our faith by whose power wee are kept and confirmed vnto Saluation namely the same power and mercy by which wee are first taken out of the iawes of hell as I haue shewed before in handling the ability of forsaking the Diuell Secondly the difference heerein appeareth betweene the two estates of grace and glory the imperfection of this life and the absolute Perfectnesse of a better Heere we are still to intreat Lord increase our faith Lord strengthen our hope Lord assist our patience But there wee shall not need to make request for establishment our faith shall then bee euacuated by accomplishment our hope fulfilled by fruition our patience needlesse where there shall bee no tribulation There the exercise of the soule shall be in admiring adoring and magnifying that mercy and bounty which hath preserued vs to the end of our mortall liues and hath crowned vs with life euerlasting Of the Creede Qu. 2. THou saist that thou art bound to doe as was promised for thee which was that thou shouldest beleeue the articles of the Christian faith let mee heare thee therefore rehearse the same Answ I beleeue in God the Father Almighty maker of heauen and earth and in Jesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell the third day hee arose againe from the dead and ascended into heauen hee sitteth on the right hand of God the father Almighty from thence hee shall come to iudge the quicke and the dead I beleeue in the holy Ghost the holy Catholique Church the Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting Amen The Symbol of the Apostles Explan Before I come to speake any thing of these Articles in particular a few things are to be premised in generall First touching the name whereby they are called What articles are it is well knowne to euery man and so is the other name the Creed of the Apostles The proper name heereof in Greeke in which tongue these Articles were first penned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum Apostolorum which signifieth either a note a marke seruing to distinguish betweene one souldier and another or a summe of money cast in which wee call a shot It is likely and History consenteth heerein that the Apostles dispersing themselues ouer the world according to their commission to preach the Gospell aduisedly compiled an abridgement of the same to remaine as a rule according to the analogy whereof though the Church were scattered farre and wide yet both teachers and hearers might bee held in an holy agreement of the same faith and heresies arising being brought heerevnto as vnto a touchstone might bee tryed and being found drosse reiected And because that euery one of the twelue compiled some part which being put together make the whole it obtained the name of Symbolum as Augustine testifieth if it be his owne where he reciteth in particular the seuerall words put in by euery Apostle Aug. de temp Con◠114. These were gathered saith hee by Peter I beleeue in God the Father Almighty By Iohn The maker of heauen and earth By Iames In Iesus Christ his onely Sonne our Lord by Andrew Which was conceiued by the holy Ghost borne of the Virgin Mary by Philip Hee suffered vnder Pontius Pilate c. By Thomas Hee descended into hell and the third day rose from the dead By Bartholmew Hee ascended into heauen and sitteth c. By Mathew From thence he shall come to iudge the quick and the dead By Iames sonne of Alpheus J beleeue in the holy Ghost c. by Simon Zelotes The Communion of Saints By Iudas Iames his brother The resurrection of the body By Mathias The life euerlasting Amen All which I haue here inserted as probable not as necessarily inforcing Jerom. Epist 41. partis 1. In the Symbol of the Church of Rome this phrase he descended into hell is not neither in the Symbol of the Easterne Churches that iust according to this forme it was first set forth by the Apostles for both the phrases of descending into hell and Catholique Church may seeme to bee of later stamp and moreouer if it were thus certainly penned by them it were a part of Canonicall Scripture The common opinion of our Diuines is that it is called the Symbol of the Apostles because it was gathered out of their writings it may bee by some of their disciples that heard them For mine owne part hauing recited thus what I finde touching the name and first collection of these Articles I will leaue euery man to iudge as reason shall induce him to doe Secondly concerning the number of Creedes It is certaine that there haue beene many some compiled by whole Councels some by seuerall learned men of the Church vpon speciall occasion but none of those which haue beene made by the Orthodox doe any whit differ in substance from this of the Apostles they do onely set downe in more words that which is here contained in fewer and so may serue instead of some Commentaries vpon this of the Apostles The principall is the Nicene Creede made some three hundred yeeres after Christs Incarnation vnto which were consenting 318 Fathers Constantine the great Emperor being President This because of Arius who denied Christs Diuinity is larger in setting this forth how hee is very God of very God and of the same substance with the Father Next is the Athanasian Creede made by that holy man Athanasius who by the Arians was much persecuted but he made this as for a testimony of his owne sincerity in the truth so also to instruct and confirme others And of like sort is the Ephesine the Calcedon the Agathen c. So that we neede not be doubtfull because there be many which to embrace knowe and receiue this and so thou dost know and receiue them all 3. The Creed penned why Thirdly concerning the ends why this was committed to writing They were sundry and excellent
same Secondly ingratitude and forgetfulnes of Gods great benefits for the Lord had done wonderfully for man prouiding all things ready for him before his creation for necessity and delight had giuen him a pleasant place to inhabit a Paradise and power to eat all manner of fruit of all sorts of trees which hee planted not only he gaue him a straight charge concerning one tree onely that he should not eat thereof for what day soeuer hee should presume to eat thereof he threatned death vnto him yet vngratefull man forbeares not but vpon the very first occasion shewes himselfe disloyall and goes beyond his limits Thirdly pride and aspiring vnto an higher estate euen to be like his maker yea to be equall vnto him for the Deuill told them that they should be as Gods He was not content to be man made after Gods image and Lord and Ruler ouer all creatures in this world beasts foules fishes but seeing the great Lord of all to be of greater dignity he thought to sit in the same chaire of state with him Fourthly disloyalty content to heare his maker blasphemously discredited as being enuious and therfore forbidding him that tree lest by eating of it he should become as good as God himselfe yea in his heart he consented to this blasphemy thinking better of the cursed Deuill of hell then of the God of Heauen who is blessed for euer So that heere was matter enough against him for which to lade him with curses and to packe him out of Paradise Quest 21. But though one man did thus yet all did not are wee all then sinners and vnder the curse Answ Wee were all in his loynes and so what hee did and whatsoeuer estate he fell into it is common to vs all Rom. 5. Rom. 5.12.3.23 Explan This may seeme strange and yet thus doe the Scriptures plainely teach Sinne came in by one man and death by sinne forasmuch as all men haue sinned And againe All haue sinned and are depriued of the glory of God Neither indeede ought it to seeme strange for that we see the like dayly for matters of this world A man nobly borne and accordingly prouided for with a Princely estate yet if hee become a traitor his children and so his childrens children throughout all generations remaine without all Nobility without all their fathers wealth vnlesse it pleaseth their Prince to restore them and anew to bestow it vpon them Euen so our forefather Adam losing that estate wherein hee was made wee his children throughout all generations are without all interest therein vntill it shall please our great Prince and King out of his grace to restore vs againe and repurifie our tainted bloud by the most precious bloud of his deare Sonne in whom hee repossesseth vs of the lost inheritance and that with aduantage Quest 22. It seemes then that wee are sinners so soone as wee are borne before we haue actually done either good or euill Answ Yes verily the childe which is but newly borne yea but conceiued and liuing in his mothers wombe is a sinner and needs Gods grace Psal 51.5 Explan In sinne was I conceiued saith the kingly Prophet and in iniquity was I borne It was said of Esau and Iacob euen before they were borne before they had done good or euill Esau haue I hated Iaacob haue I loued Rom. 9.11 now where there is no sinne God cannot hate Esau then was a sinner whilst hee was yet in his mothers wombe and as it was with him so is it with vs all Otherwise we should not be mortall for where sinne is not there is no mortality And this should make Parents betimes to pray heartily for the grace of God to be shed vpon their children Quest 23. I perceiue then by this which hath beene said that wee are all in a miserable estate by nature but you tell me of Iesus Christ that hee was humbled for vs wherein standeth this his humiliation and in which of your articles is it set forth Answ In these words it is set forth And in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell and there be three degrees of his humiliation Quest 24. Which is the first degree and in which words Answ First his incarnation set forth in these words Which was conceiued of the holy Ghost and borne of the Virgin Mary Of Christs humiliation Explan Hauing by questions and answeres premised made a way to the consideration of the twofold estate of the Sonne of God viz. his humiliation and exaltation wee now come directly to open the articles touching these and first of his humiliation For the meaning considering what hath beene already said I shall neede to speake but little And in Iesus Christ That is I beleeue in Iesus Christ as being very God equall to the Father but in the order of the persons in the Godhead the Sonne of God and so the second person of the Trinitie and his onely begotten Sonne for in regard of him onely is God a Father by generation as hath beene already shewed though he be the Father of all true beleeuers also by adoption and regeneration and this onely Sonne of God I beleeue to be my Sauiour my Iesus to saue mee from my sinnes I beleâ—ue him to be Christ that is annointed or fore-appointed in the councell of the Father before all worlds to be the high Priest the Prophet and the King of his Church I beleeue him to bee our Lord that is to haue right of Lordship ouer vs euen as the father hath and power both of life and death ouer such as loue him and are obedient and ouer the stubburne and disobedient Who was conceiued of the Holy Ghost that is though he was made man yet not by ordinary way begotten of man but the power of the holy Ghost made the blessed Virgin to conceiue without man borne of the Virgin Mary that is this wonderfull conception was in the wombe of Mary a pure Virgin of whom he was after borne brought forth and brought vp after the manner of other children 1. Proofe Secondly for the grounds of holy Scriptures from whence all this is taken and first that hee is very God and Lord equall with the Father Philip. 2.6 Saint Paul is plaine Hee thought it no robbery to be equall with God and enough hath beene already said aboue concerning this Secondly that hee was made man like vnto vs in all things sinne onely excepted I shall need to say no more for the proofe hereof Thirdly that hee became man after an extraordinary sort all the holy Gospels doe plainely declare For they shew Math. 1. Luk. 1. 2. how that Mary was contracted vnto a man called Ioseph and before they came together shee was with child by the holy Ghost and that this should be so was prophesied
truth by the Scriptures I answer This is a very silly shift indeed for are not the Scriptures translated the very Scriptures of God as well as the Originalls If there be difference of translations it is no more but as if the same history written in a strange tongue should be tolde in English by diuers some expressing it after one manner some after another Now for this little difference in words no man I suppose will say that no certainty can be had of the truth of the thing told by such as are vnskilfull of that tongue but that he may the rather perceiue the truth because they all agree in the matter which they interpret Yet this is not the onely thing that bringeth them to the knowledge of the truth but to the first beginning of knowledge As the people of Samaria were brought first to beleeue in Christ by the report of the woman with whom he had talked but afterwards they professed that they did beleeue not because of her words Iohn 4.42 but for that they had heard him themselues so they acknowledged the truth at the first because they finde it so written in translations but afterwards because they are certified by the Spirit and their faith is not built vpon men as the Church of Rome doth slanderously alledge thus pulling themselues by the eare Obict 5 The Familists and Brownists If it be still further obiected that this iustifieth those inordinate heady persons the Brownists Anabaptists Familists c. for that in simplicitie seeking for the truth in the Scriptures they do find it to be the doctrine taught amongst them and cannot find ours to be so I answer that they doe fouly deceiue the world vnder the colour of simplicity and religion for that they seeke not the truth but to bring the truth to the fauouring of their conceipts as may easily appeare to such as shall obserue their insolent carriage and lewdnesse which they follow vnder the pretence of conscience Moreouer as Gamaliel well noted vnto the Councell gathered against the Apostles Acts 5.38 If this cousel or this worke be of men it will come to nought but if it be of God yee cannot destroy it So may it be sayd of them If they were of God they should at some time or other haue flourished but in that their worke comes to nought it is a signe that it is of man For they haue long troubled the world and yet they are at this day almost none As their fighting hath beene for shadowes and about no substance so haue these fantasticall Enthusiasts themselues as shadowes vanished away Obict 6 Of Lutherans and Caluinists Lastly if it be obiected that yet it wil remaine doubtfull notwithstanding this rule of the holy Scriptures whether the Lutherans or Caluinists so called be the true Church of God because they both propound vnto themselues to find out the truth hereby both are content thus to be brought to their triall and both do almost flourish alike I answer That howsoeuer the Lutherans be grieuous enemies vnto their brethren especially some more harsh and hot-spirited amongst them yet we doe thinke so well of them in regard of the points wherein we consent together as that wee hold them to be the true Church of God also The onely thing that misleadeth them is that they are addicted too much Iurare in verba Magistri that is to sticke to Luthers teaching who no maruell though he could not see to reforme all things himselfe alone and so were ouertaken with some small errours If they be not so charitably affected vnto other reformed Churches the Lord rectifie both their iudgements and affections in his good time 1. Duty To â—râ—quent the Word Preached Now follow the duties of this faith The first is diligently to frequent the preaching of Gods word and duely to read it because it is Gods voice whereby he calleth vs into the company of his people it is that whereby we must finde out his Church it is that by searching whereof we must finde eternall life 1 Peter 2.2 as saith our Sauiour To this S. Peter exhorteth As new-borne babes desire the sincere milke of the word for this the Bereans are commended vnto this all are by the Prophets and Apostles vrged as hath beene already shewed Other writings without this are but as pits that wil hold no water Wherefore as thou louest thine owne soule suffer not thy mouth to be musled by any massing Priest or thine eyes to be turned herefrom for feare of seeing as â—ue did that which may turne to thy destruction nay looke warily into this word pray heartily that thine eyes may be opened to see the truth lest by turning away thou come to destruction and know it not Ioh. 3.20.21 He that is in the truth seeketh not to haue the mouthes of all others stopped but is willing to let euery man speake and so it will appeare the better that the truth is with him If there be any then that cannot abide that others should bee heard but only themselues what shal we thinke of these men but much more if they cannot abide their chiefe witnesse of which they bragge to be heard speaking Surely we will say their matter is naught it cannot bee otherwise And what shall we thinke then of the Romanists which straightly tie their people from reading any Aduersaries writings yea from the holy Scriptures the chiefe witnesse of the truth Their matter must needes be naught and their workes euill as our Sauiour teacheth He that euill doeth hateth the light neyther commeth to the light lâ—ast his deede should be reprooued but he that doth truth commeth to the light that his deedes may be made manifest that they are wrought according to God 2 Duty To cleaue constantly to the Protestant Churchâ—es The second dutie is to stick inseparably to the Protestant Churches as hauing the true and infallible markes of the Church of God viz. the word purely taught and the Sacraments rightly administred and to account all the faire shews of the Church of Rome in the antiquity vniuersality c. but as the whiting of Sepulchres which inwardly are full of rottennesse and dead mens bones For trees often times seeme a farre off to be men but come neerer and with better light and they are soone discouered what they be So the Church of Rome which is but a trunk or dead tree in respect of the liuing Church of God may seeme the Church by this diuine light and if we be held thus a farre off but come neerer and bring the light of Gods holy word and it will appeare as it is there being no page almost in the Scriptures but some way depraued by their false interpretations none of the Sacraments but so loaden with their superstitious ceremonies as that there is scarce any appearance of their first institution Wherefore whatsoeuer it shall cost vs though all our substance and liues yet let vs
this faith what obedient and godly liuing is required to haue comfort in this faith how scandalous professors heereof shall bee barred out of eternall life euen as they that neuer knew how to rehearse this confession at all They also which imagine faith to be in their owne power and therefore neglect to pray for it when the Apostles themselues prayed Lord increase our Faith So many as be faithfull indeed let vs bee otherwise minded beleeuing all these things in heart without doubting studying aboue all things to bee more and more confirmed herein by godly liuing and euer heartily praying Lord giue faith where it is wanting and where it is increase our faith more and more And thus by the grace of God haue we finished our commentary vpon the first part of the Catechisme concerning the things to be beleeued and maintained to the death that we may come to life The end of the Creed Of the Commandements Quest THou saidst that thou wert bound to keepe the Commandements of Almighty God Which be they Answ God spake these words and saide I am the Lord thy God which haue brought thee out of the land of Aegypt out of the house of bondage Thou shalt haue none other Gods but me Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in the heauen aboue or in the earth beneath or in the water vnder the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a Iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shewe mercy vnto thousands of them that loue me and keepe my Commandements Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Remember that thou keepe holy the Sabbath day Sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy man-seruant nor thy maid-seruant thy cattle nor the stranger that is within thy gates For in six dayes the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it Honour thy Father and thy Mother that thy dayes may be long in the land which the Lord thy God giueth thee Thou shalt doe no murther Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse against thy neighbour Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his Oxe nor his Asse nor any thing that is his Quâ—st How many things doest thou learne out of these commandements Answ Two things My duty towards God and my duty towards my neighbour Explan Before that we come to shew in particular where these duties are set downe it will not bee amisse to speake some things in generall by way of preface or introduction to the commandements The time of the law giuing First of the time when these commandements were giuen and this was about two thousaods and fiue hundreth yeares after the Creation not that they were left all this time without a law for there was a law written in mens hearts by the pen of nature but to make that more plaine which by the corruption of nature was become very dimme and much defaced That there was a law euen before these commandements giuen the Apostle sheweth where hee saith that the Gentiles not hauing the law are a law vnto themselues which shew the effect of the law written in their hearts c. so that as long as men haue beene there hath also beene a law although not expressed in words yet written in the heart The knowledge of the law before it was written Wherefore if it be well obserued wee shall finde that euen before the giuing of the law all these precepts were knowne and acknowledged Gen 17.1 The first Commandement was knowne to Abraham when as almost in so many words the Lord said vnto him I am God al-sufficient stand before me and be vpright and there were no false Gods brought into the world before the floud Clemens Alexandrinus Clem. Alex. â—â— 1. Strom. a learned Father sheweth that Bacchus a great God amongst the heathen was made a God 604 years after Moses and so most of the Gods of the Grecians hee sheweth further how the chiefest God of all Iupiter was made by one Phydias and the chiefest Goddesse Iuno by Euclides Orat. Hortat ad Gent. and that Socrates Plato Xenophon Cleanthes Pythagoras the ancientest Philosophers and that Aratus Hesiod Eurypides and Orpheus the ancientest Poets acknowledged but one God Gen 35 2. The second commandement was knowne vnto Iaacob for he purged his house from Idols when he was to build an Altar in Bethel acknowledging heereby that this was a corruption that the true God would be offended at yea heathen men themselues did see by the light of nature that it was a grosse thing to represent God by an Image Euseb de praepar Euang. lib. 9. cap 3. Jbid. as Numa an Emperour sometime in Rome who forbad the vse of any Image because hee held it a wicked thing that things so incomparable excellent should be set forth by baser matters and Plato an excellent Philosopher did so agree with Moses heerein that hee was said of Numenius a Pythagorean to be none other but Moses speaking in the Atticke tongue Gen 21.23 The third Commandement touching the right vse of Gods name both Abraham seemeth to haue knowne well when he sware by the true God vnto Abimelech to confirme his league and Iacob when he sware vnto Laban Gen. 31.53 by the feare of his father Isaacke And the very heathen Ephesians who were led only by the light of nature shewed how odious a thing they held it that the name of their gods should bee blasphemed when suspecting such a matter in Paul Acts 19.34 and in his companions they grew to such an vproare and cryed out so long the greatnesse of their goddesse Diana Gen. 2.2.3 The fourth Commandement is recorded to haue beene giuen in Paradise for the seuenth day saith Moses GOD rested so hee blessed and sanctified it because that in it hee had rested from all his workes which hee had created and made Gen. 28.2 The fifth CoÌ„mandement Iacob shewed in his practise when he followed his parents direction in taking a wife heerein giuing an instance of his obedience vnto them and the children of Iaacob at his command going downe into Aegypt to buy food for him and being so carefull to giue him contentment in the returne of his son Beniamin and Ioseph nourishing him in Aegypt in his
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
the Fowles of the ayre the grasse of the field we hauing reason to lead vs which they want Math. 6. for thus doe the Heathen which haue no knowledge of the heauenly Father caring for them 2. It sheweth the deceitfulnesse of our hearts in regard of Faith we thinking wee haue a great measure heereof but being proued lyars when wee come to the tryall by the smaller things of this life for when the disciples were warned of worldly cares Why care yee for these things Math. 10. saith the Lord O yee of little faith and when Peter ready to sinke being afraid for the waues of the Sea cryed out Master saue me The Lord rebuketh him saying O thou of little faith why diddest thou doubt as if he should haue said there is little faith indeed if there bee distrustfull caring for wordly things in time of want or despaire in time of danger S. Paul concludeth on the contrary side from faith making Christ ours and peace with God belieued Wherefore we reioyce in tribulation Rom. 5.1 Rom. 5.32 and hauing giuen vs Christ how should hee not together with him giue vs all things also He that beleeueth not that the King will giue him sixepence how can hee beleeue that he will giue him an hundreth pounds And if thou canst not through faith patiently wait the good pleasure of the Lord for things temporall which are of no valew in comparison of heauenly how canst thou through faith depend vpon him for heauen and euerlasting life 3. The Lord prouideth here for the strengthening of our Faith touching things eternall by ascending from these his gifts below wherein we taste of his goodnesse daily For whereas the Lord notwithstanding our sinnes giueth vs the comforts of this life for which we call vpon him hee doth hereby draw vs on to lift vp our minds to the comfort of the remission of all our sinnes and of euerlasting saluation As Dauid is drawne on in his confidence against the vncircumcised Philistims 2 Sam 17 37. because God had deliuered him from the Lion and the Beare The begger that comming daily to the doore of the charitable Christian findeth reliefe or if hee commeth not hath it sent home vnto him doth heereby assure himselfe of this mans loue and good will towards him so when we finde reliefe at the Lords hands especially crauing it at his gate of mercy in faith and assurance wee may well be assured that he beareth a fauour towards vs and will not suffer vs to perish in our sinnes wee putting our trust in his mercy So that as from our weaknesse about the things of this life we may see the weaknesse of our faith about the things of the life to come so from Gods goodnesse towards vs heere we trusting in his mercy wee may also see and bee confirmed touching his goodnesse heereafter putting our trust in the same his infinite mercy Againe consider in the order that it followeth immediately after this Thy will be done because to haue things necessary for our maintenance heere is a stay and helpe vnto vs the more cheerefully to doe the will of God and to keepe vs from vnlawfull enterprizes Whence we are taught 1. That it is not vnlawfull euen for Christians to seeke for the things of this life in their due place and measure neither is this seeking an impeachment to our Christian profession otherwise our Sauiour Christ would not haue appointed vs to aske Give vs this day our daily bread Wherefore as to bee ouer carefull for things temporall is heathinish dissidence so to be altogether negligent and secure 1 Tim 5.8 is worse then heathenish infidelity as the Apostle teacheth 2. The rule of our seeking things temporall must be not our owne but the will of God for after this wee pray Giue vs our daily bread that is according to thy will and good pleasure restraining vs from all vnlawfull meanes of getting that by true iust and equall dealing onely wee may seeke these things not carking when thou wouldst haue vs secure not sparing when thou wouldst haue vs to spend not trusting to our owne industry 1 Pet. 5.7 when thou wouldst haue vs to cast our care vpon thee For whatsoeuer is thus gotten is extreame losse the losse of the most precious soule 3. Wee learne that they onely vse the goods of this world rightly and seek them rightly that vse them as furtherances to do the will of God and make this their marke which they shoot at in seeking after them not their own pleasure Iam 5.5 or promotion in the world They which seek riches to liue herevpon in pleasure to pamper themselues are accursed of God and shall haue a terrible reckoning to make at the last day Riches are vsed according to Gods will 1. By liberality towards the poore 2. To pious vses for the glory of God 3. To necessary vses for the maintenance of our selues and families to the benefit of the Cōmon-wealth For the sense of the words By bread heere some of the Fathers were wont to vnderstand the body of Christ and the Papists the Sacrament of the Altar and Erasmus saith By bread what vnderstood that it is not likely that any worldly thing should be asked in so concise and short a prayer But this cannot be yeelded to be true First because this Prayer is a perfect patterne for our direction in all things Secondly because our spirituall food is asked in the second petition the comming of Gods Kingdome being the bestowing of his grace and specially of Christ the fountaine of all grace vpon vs. Thirdly because the bread heere asked is but for this day which doth imply a fading and wasting away so as that wee still haue need euery day of new bread which cannot bee said of our food spirituall By bread therefore in this place is to bee vnderstood both bread and all things necessary for our sustenance Leuit 26.26 as the word Bread is vsed where it is said Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God and where the Prophet threatneth The Lord of Hoasts will take away from Ierusalem and from Iudah all the stay and the strength Isa 3.2.3 all the stay of bread and all the stay of water And shewing further what this stay is hee reckoneth vp all needfull things for the well-being of a Land The strong man the Iudge the Prophet the Counsellor c. Sometime bread is properly vnderstood as where the Psalmist reckoneth vp bread to strengthen man wine to cheere the heart Psal 104 14 and oyle to make the face to shine 1 Cor. 3.21 Giue that is sanctifie all worldly comforts vnto vs which by reason of sinne were and doe stand still accursed euer since the fall of man that they may not bee destruction and bane vnto vs in the vsing as wee deserue for I doe not thinke that sinne
thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS
35 Quest Doth sinne deserue so ill that wee could not by other satisfactorie meanes be deliuered heerefrom but by the death of the Sonne of God Answ Yes it deserues the infinit curse of the Law that is all iudgements in this world and euerlasting damnation in the world to come 35 Quest If he must needs be made fit to beare the curse why did hee not to this â—nd take vnto him some other nature more excellent Answ Man onely had sinned it was most agreeable to the Iustice of God to receiue the paiment of the debt of sinne in the same nature of sinne which committed it 36 Quest How came it to be thus with vs men were we created sinners Answ No God at the first made man righteous but by yeelding to the deuils temptation he made himselfe a sinner 37 Quest Wherein did man yeeld to the temptation of the Deuill Answ In eating of the forbidden fruit and not contenting himselfe with all other fruits of which the Lord had allowed him to eate 37 Quest Was God so angry that he would curse man for eating an apple or figge or such like Answ That was not the matter of Gods anger but his vnthankfulnesse pride disobedience and crediting rather the Deuill then God 37 Quest But though one man did thus yet all did not are we all then sinners and vnder the curse Answ We were all in his loynes and so whatsoeuâ—r hee did and what estate he fell into it is common to vs all 38 Quest It seemes then that we are sinners so soone as we are borne before that we haue actually done either good or euill Answ Yes verily the child that is but new borne yea but conceiued and liuing in his mothers wombe is a sinner and needeth Gods grace 39 Quest I perceiue then that we are all in a miserable estate by nature but you tell mee of Iesus Christ that hee was humbled for vs wherein standeth this his humiliation and in which words is it set forth Answ It is set forth in these words And in Iesus Christ his only Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Marie suffered vnder Pontius Pilate was crucified dead and buried and of this his humiliation there bee three degrees 39 Quest Which is the first degree and in which words Answ First his Incarnation set forth in these words which was conceiued by the holy Ghost borne of the Virgin Mary 40 Quest Which is the second degree and in which words Answ He suffered the death of the Crosse for my sinnes set forth in these words He suffered vnder Pontius Pilate was crucified dead and buried 48 Quest Which is the third degree of his humiliation and in which words Answ He descended into hell that I might bee deliuered from hell and euerlasting death in these words He descended into Hell 58 Quest Is this all the humiliation of the sonne of God for our redemption did he no way else abase himselfe for vs Answ Yes he became obedient to the law also that by his obedience and righteousnes we might stand perfectly righteous in the sight of God 64 Quest In which words is his exaltation set downe and how many be the degrees hereof Answ In these words the third day he arose againe from the dead and ascended vp into heauen there he sitteth on the right hand of God the Father Almighty from thence he shall come to iudge the quicke and the dead and of this be fower degrees also 67 Quest Which is the first and in which words Answ First he arose againe from death to life 68 Quest Which is the second Answ And he ascended vp into heauen in these words the third day he arose c. 68 Quest Which is the third and in which words Answ Thirdly he hath all honour power and authority in heauen and in earth together with God the Father in these words He sitteth on the right hand c. 79 Quest Which is the fourth degree and in which words Answ Fourthly he shall come from heauen at the end of the world to iudge all that shall then be found liuing and all that haue died since the world began in these words From thence he shall come c. 84 Quest What learne we to belieue concerning God the holy Ghost and in which words Answ That he is God equall with the Father and the Son and the sanctifier of all the elect people of God in these words I belieue in the holy Ghost 91 Quest Which is the second part of your articles of faith concerning the Church of God Answ I belieue the holy Catholicke Church the Communion of Saints c. 98 Quest What learne you to belieue here concerning Gods Church Answ Foure things 98 Quest Which is the first Answ First I learne to belieue that God hath a Church consisting of a certaine number of true belieuers of whom some be in heauen and some bee vpon earth and that I my selfe am a member of the same 98 Quest Which is the second Answ I learne to belieue that Gods Church is holy that is sanctified and washed by water and the holy Ghost and such as daily groweth in holinesse vntill at the last it comes to bee presented before God without spot or wrinkle of sinne 118 Quest Which is the third Answ I learne to belieue that Gods Church is Catholick consisting of persons of all sorts scattered all ouer the world and of all times and ages 127 Quest How may a man certainly know where this Church of God is Answ By these two speciall markes holinesse taught and professed and antiquitie when they goe together 138 Quest Is not the Church of Rome then the â—â—ue Church of God seeing it exceeds in holinesse and is most ancient Answ No It was a true Church indeed in the Apostles times and many yeares after but now it is neither holy for great vncleannesse is there maintained nor ancient for the ancient for the ancient Religion is defaced with grosse errours and superstitions 138 Quest Where then may we find the true Church Answ In England and in all other places where these corruptions are done away and Religion is restored to the first puritie 138 Quest How can this bee seeing the Religion heere professed is but as it were of yesterday and neuer heard of before Luther and Caluin Answ This is a meere slander for there was neuer any age since the Apostles wherein there haue not beene some standing to the maintenance heereof against Romish corruptions 138 Quest How hapned it then that the church of Rome still euer preuailed and was generally accounted for Christes true Church and those oppugners were neuer of any esteeme Answ By the greatnesse and tyranny of the Romane Bishops whose chiefe care hath bin most euer since Constantines time to magnifie their owne Church and themselues and to suppresse their aduersaries 138 Quest But is it possible that the Roman Church hauing beene once a true Church
should fall seeing God hath promised his spirit vnto his Church to be alwayes present leading it into all truth Answ The Lord tieth not his spirit to any place for then the famous Churches in Asia should still haue beene true Churches but the spirit is alwayes present to the faithful in all places of the world 139 Quest Which is the fourth thing that you learne to beleeue concerning the Church Answ That there be certaine speciall benefits belonging to the Church and to euery true member thereof viz. The Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting 139 Quest What meane you by the Communion of Saints Answ That holy and sweet fellowship which all the members of Christes Church haue one with another as they all make but one body in Christ so communicating all good things vnto one another whether spirituall or temporall as their mutuall necessities doe require 139 Quest What meane you by the forgiuenesse of sinnes Ans That wonderful grace of God in Iesus Christ wherby he passeth ouer our transgressions as if they had neuer bin committed and releaseth the punishment due for them 148 Quest What meane you by the resurrection of the body Answ That though the body after death lie rotting in the graue yet at the last day it shal be raised by Gods power and being ioyned to the soule shall stand before Gods iudgement seat to giue account of all that it hath done whether good or euill and be rewarded accordingly 155 Quest What maner of bodies shall we haue in the resurrection Answ The very same which now we haue onely whereas they be now naturall they shall rise again spirituall not subiect to death any more nor sustained by naturall meanes of meats and drinks and sleepe and the like 159 Quest Amongst those that dye some are crooked through age some tender infants some blind and some lame shall their bodies at the resurrection then be the same Answ No for all these are weaknesses which shal be done away to the faithfull and strength perfection and comlinesse shall be to euery one of them 159 Quest What meane you by the life euerlasting Answ All that euer-induring happines and all those ioyes which the Lord imparteth to all his elect in the world to come which are so great as that the eye hath not seen nor the eare heard neither can the heart conceiue throughly 163 Concerning the Law Quest Thou saidst that thou wert bound to keepe the Commandements of Almightie God which be they Answ God spake these words and said I am c. 171 Quest How many things dost thou learne out of these Commandements Answ Two things my dutie towards God and my dutie towards my Neighbour 172 Quest How are the Commandements diuided Answ Into two Tables 189 Quest In which Table doe you learne your duetie towards God Answ In the first containing the foure former Commandements 191 Quest How many bee the parts of euerie of these Commaundements Answ Two the Commaundement it selfe and the reason of it 191 Quest In which wordes is the first Commaundement contained and which is the reason Answ The Commandement is Thou shalt haue none other Gods but mee the reason in these wordes I am the Lord thy God which brought thee out of the Land of Aegypt out of the house of bondage 196 Quest What are we heere commanded Answ To haue the Lord for our God that is to loue him aboue all to feare him aboue all to put our whole trust in him and to make our prayers to him alone 196 Quest What is heere forbidden Answ First Atheisme which is the acknowledgement of no God Secondly â—gnorance which is a neglect of the knowledge of God and of his word Thirdly prophanenes which is a regardlesnes of God and of his speciall seruice Fourthly inward idolatry which is the giuing of Gods worship vnto creatures by praying vnto them trusting in them or by setting the heart vpon them 201 Quest Whence is the reason of this command taken Answ Both from the equitie of it because hee is the Lord our God and none other and from the benefites bestowed vpon vs in bringing vs out of the bondage and thraldome of the Deuill 209 Quest In which wordes is the second Commandement and in which is the reason Answ The Commaundement is Thou shalt not make to thy selfe any grauen Image nor the likenesse c. The reason for I the Lord thy God am a iealous God visiting the sinnes 212 Quest VVhat is here forbidden Answ All outward Idolatry which is first by making the image of God or of any creature to be worshipped Secondly by falling downe before any image Thirdly by seruing God according to our owne phantasies 212 Quest VVhat are we heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word for the substance thereof 223 Quest Whence is the reason of this Commandement taken Answ Partly from the punishment to bee inflicted vpon such as breake it vnto the third and fourth generation and partly from the benefits to bee bestowed vpon such as keepe it vnto the thousand generation 227 Quest Which is the third Commaundement and which the reason Answ The commandement is Thou shalt not take the name of the Lord thy God in vaine the reason for hee will not hold him guiltlesse c 229 Quest What is here forbidden vnto vs Answ All abusing of the Name of God which is first by blaspheming or giuing occasion to others to blaspheme Secondly by swearing falsely deceitfully rashly commonly or by creatures Thirdly by cursing and banning Fourthly by vowing things impossible or vnlawfull or by neglecting of our lawfull vowes Fiftly by lightly vsing the holy name of God or his word Sixtly by vaine protestations and asseuerations 230 Quest What are we heere commanded Answ To glorifie the name of God in all that we doe thinke speake and desire and to labour that others may bee wonne by our meanes to doe the same 240 Quest Whence is the reason of this Commandement taken Answ From the fearefull estate of such as any way abuse the name of God the Lord holdeth them as guiltie of dishonour done vnto his name 244 Quest If there bee such danger in swearing may a man lawfully sweare in any case whatsoeuer Answ Without doubt a man may sometimes lawfully sweare either for the confirming of a truth which cannot otherwise be knowne and yet necessary or for the strengthening of honest Leagues made betwixt men or lastly a man being called thereunto before a lawfull Magistrate 246 Quest What else is required that our swearing may be lawfull Answ These fower things First we must sweare only to such a truth as we know to bee so Secondly according to knowne intent of him vnto whom or before whom wee sweare Thirdly this being a part of Gods worship we must doe it with great reuerence 248 Quest What if a man shall
in vs that we chuse and are able to doe what wee are commanded let him be an anathema and not long after in another councell Whosoeuer shall say Conc Araus can 3. that at mans calling vpon God his grace is bestowed and that grace it selfe doth not worke this in vs that wee call vpon him hee speakes against that of the Prophet Esay I was found of them that sought mee not and was manifested to those that asked not after me Nay the fathers in this Councell goe further Can. 4. and denie any disposition in mans will towards God as touching his conuersion Can. 4. according to that of Salomon The will is prepared of the Lord. Compare this with that which is taught by the Papists at this day and iudge whether they be not iustly charged with Pelagianisme Rom. 10.14 Wee are therefore to seeke for this at the hands of God wee must reade heare and learne that wee may bee able to see First wee must learne the grownds of the Christian religion the Lords prayer Creed and ten Commandements and then diligently heare Sermons for how shall wee call vpon him of whom wee haue not heard and how shall wee heare without a Preacher Hearing the word preached then is Gods principall ordinance to begin in vs the grace of desiring to forsake sinne which where it is he will second with more grace of vtterly shaking off the dominion of sinne according to his promise of giuing grace for grace Ioh. 1.16 Thirdly wee are to consider what is the office which the God-fathers and God-mothers doe binde themselues vnto in the behalf of themselues Now as hath beene already said neither men nor Angels can effect this work of grace it is a worke proper to God alone Wee are not therefore to suppose that their promise tendeth to the full performance of this by themselues as vndertakers or infusers of grace but to doe what weake helpe and means may be able to do both by their care of instruction if parents be negligent or departed also by prayer vnto God for them Godfathers were of old taken for sureties as when one is admitted to be apprentice to any trade hee must haue sureties for his trusty and faithfull seruice so was it thought fit when men turned from heathenisme and were by baptisme admitted into the order of Christians that such as were counted faithfull should be sureties for their constant and honest proceeding according to the same order and this was done when men were of age and able to answer for themselues and hath euer since held to bee auailable to the same purpose and much more necessary for infants when growing vp they shall be pricked forward vnto holinesse by them O how greatly then are they to bee blamed that turne this custome into an idle ceremony by putting all care off thus frustrating the intent of the Church and deluding the congregation of Gods people Fourthly let vs take a briefe view what be those abhominations which a Christian at his first oath of allegeance to God is to abiure solemnly They are the Diuell and his workes the pompes and vanities of this wicked world Such an expresse forme of abrenunciation of the Diuell and the pompes of the world is very ancient and may well be thought to haue bin deriued from the Primitiue Church whereof we find expresse mention in Tertullian and others Very well therefore hath it beene continued in the Church of God and retained in this our Mother Church of England True it is that though such disauowing were not expressed at Baptisme yet it must needes be included implicitly in the very stipulation of that couenant whereby we make our selues members of Christ But it is a more liuely and firme monitory vnto vs to hold vs in due allegeance to our Lord and Sauiour when we record that we haue at the first entring our names into his Band and marching vnder his Banner proclaimed an expresse defiance and abiuration of all his enemies Whilest this Memento sounds in our eares how shall we dare to fly ouer like traytors to that enemie nay so much as to bee seene to maintaine correspondence or entertaine intelligence with those that are professed rebels against our Lord I haue solemnly before God and the congregation forsaken the Diuell and his workes to cleaue vnto my Lord Christ and to set my selfe about his holy worke Shall I then put my hand or heart to the workes of Sathan of Darkenesse of Death Sure if I doe the Diuels worke he will pay me my wages the wofull wages of sinne what that is if mine owne conscience did not sufficiently vpbraid me the holy seruant of Christ St. Paul doth further tell me The wages of sinne is Death I haue professedly renounced the vanities and pompes of this wicked world Shall I then turne seruant to so empty and deceiuing a Master as is this wicked world Sure if I doe the reward of my sinne will be in the end nothing but Vanitie of vanities all is vanitie Christ my Redeemer bought mee out of this wicked world shall I sell my selfe againe to that tyrant and that for nothing Such profitable Meditations are suggested by this couragious defiance made in the first entrance into our Christian warfare But to returne to the subiect matter whereupon this disclayming and forsaking is to be employed it is a troupe of encompassing and besieging enemies all too neere vs partly round about vs and partly within vs. The Diuell an inuisible foe most powerfull by his own subtilty and malice he setteth vpon vs by suggestions to draw vs to his works Verely none of them can be good for hee can doe nothing but sinne and would make vs like himselfe He employeth these workes and workemen when hee breatheth into our soules the hellish passions of presumption desperation pride malice murther of soules and bodies contention of Religion Atheisme Heresie c. For the influence of spirituall wickednesses hee vseth among all other instruments the strongest against our owne soules our owne naturall purblind reason to wound our Faith he hence whetteth and kindleth his fiery darts The world a more visible foe most insnaring by entisements and blandishments that dazleth our eyes with the luster of glittering pompes fading vanities Our putting on gorgeous apparrell makes vs easily forget our putting on Christ our loging to be cloathed with immortallity sumptuous buildings make vs too soone forget the house Not made with hands which we haue in the heauens 2 Cor. 5.2 Feathers fans foretops paintings c. Do so sophisticate our bodies entoxicate our soules as if we preferred these ensignes of vanitie disguises of mortall bodies before the hoped beauty and splendor of glorified bodies Ob. It seemeth then that all outward pompe and secular glory is renounced in our Christendome What then shall become of Kings Courts Royall shewes triumphs c. Must these be ranged amongst the forbidden vanities
rather no paines taken hereabout for he spake but the Word and all was made he did but say of euery thing let it be and it was so Thirdly in regard of the instruments and tooles vsed which were likewise none Fourthly in regard of the time all things were finished in six dayes not that the Lord needed this time for he could haue made all in an instant but partly that we might enter into a more distinct and particular consideration of all his glorious works to set forth his praise partly that his prouident care ouer man might appeare for that hee prepared all things fit for him before his creation to stirre vp the greater care of his glory in man partly to make knowne his soueraigne power ouer all creatures when as hee caused light to bee without Sun Moone or Starres trees plants to growe without the influence of these heauenly bodies shewing hereby that howsoeuer he doth vse meanes ordinarily yet hee is not tyed hereunto but can and will if it please him worke all things without meanes that wee might learne to relye vpon his helpe when we are destitute of all meanes of comfort and lastly to giue example of labouring in our callings the sixe dayes and sanctifying a rest vpon the seuenth Thirdly that he is a Father by adoption is testifyed where it is saide Of his owne will begat he vs with the word of truth and in that of Iohn Jam 1.18 Those that are borne of God sinne not neither can they 1. Ioh. 3.9 for his seede is in them Now to whom he is thus a Father is declared in the words following Herein are the children of God knowne and the children of the Diuell viz. in that the one sort commits not sin the other doth iniquitie that is willingly and wilfully Fourthly that he is able to doe all things himselfe witnesseth to Abraham saying I am God alsufficient and where he saith Gen. 17.1 Reuel 1.8 Luk 3 7. I am the beginning and the end which is which was and which is to come euen the Almighty Yea he cannot onely doe such things as he doth but whatsoeuer else He can out of stones raise vp children to Abraham he is able to make many worlds Fiftly that hee is the Lord and gouernour of the world and the preseruer of all things created yea that the smallest matters are vnder his prouidence hath beene already shewed before in the description of God And moreouer Psal 104. the Prophet Dauid is much in setting forth the same how he prouides for things both heauenly and earthly both for man and beast and the Lord himselfe in the booke of Iob. Job 39.40 Proofe Wherefore that of the Poet is false and absurd Non vacat exiguis rebus adesse loui Sixtly and lastly that I may come to the proofe of that which was first said and first that all these things are to be knowne particularly and all the articles of our faith Ioh. 17.3 This is life eternall to knowe thee to be the very God and whom thou hast sent Iesus Christ and againe Esay 53.11 By his knowledge shall my righteous seruant iustifie many from whence with many like places it is directly to bee inferred that I must study for a particular knowledge of God and of Iesus Christ and not rest satisfied with an implicit faith beleeuing as the Church beleeueth without knowing what as their teaching is in the Church of Rome at this day though Thomas Aquinns and others not long since haue taught it to bee necessary to knowe all the articles of the Christian faith and onely in other more mysticall points to hold as the Church holdeth without prying into them Ob. The Apostles had a true faith without this distinct knowledge for they knewe not how the redemption of man was to be wrought they were ignorant of Christs spirituall and heauenly kingdome euen after the resurrection in like manner Rahab who was saued by faith knewe onely that the God of Israel was most mighty and aboue all other Gods Sol. I answere and so questionles many more haue beene saued without the distinct knowledge of these things when either for want of meanes or through weaknesse of conceit they haue beene vncapable hereof But note that euer where true faith is there is striuing after the increase of knowledge as in the Disciples who were euer attending to their masters Sermons and questioning with him Master what meaneth this parable and good master teach vs to pray c. Secondly that these things are particularly to be beleeued by euery of the faithfull and without wauering by reason of their weakenesse though as hath beene said the infirmity of our faith attaines not vnto this at all times is the rather to be confirmed Ses 6. Can. 13.14.15.16 because of the many canons made heere against in the councell of Trent Examine therefore the faith of any recorded in the word of God and you shall find it to be such Abraham by faith was fully perswaded Rom. 4.12 Gal. 2.20 Act. 8.37 Paul by faith beleeued that the Sonne of God loued him and gaue himselfe for him Philip required of the Eunuch before his baptizing that hee should beleeue with all his heart c. Againe faith is the testimony of Gods Spirit Rom. 8.16 according to that The same Spirit beareth witnesse with our spirits that wee are the children of God Heb. 11.1 and who dare say then that this is vncertaine Lastly faith is the euidence of things to come and the very existence of things not seene now it is a poore euidence that giueth none assurance but leaueth still in suspence and doubtfull Thirdly that I am more specially bound to beleeue that God is my Father will appeare if wee consider either his command willing vs to call him Father When yee pray Luk 11.2 say our Father c. or the large promises made to those that relye vpon him as vpon their Father If God prouides thus saith Christ for foules and grasse how much more will he for you O yee of litle faith Math. 10. meaning if by a stronger faith they should rely vpon him as vpon their father or lastly the examples of holy men of Abraham Dauid Daniel c. see the Catalogue Heb. 11. 1. Duty Obedience Thirdly for the duties to be performed by vs to shew our faith in God the Father they are foure First we must obey his will Hereby we are sure that we knowe him that is 1. Ioh. 1.2.3 beleeue in his name if wee keepe his commaundements and Christ publiquely disclames all such from being his brethren and sisters but onely such as doe the will of our Father Math. 12. which is in heauen and the Lord himselfe by his Prophet Malachy demaunds saying If J be a Father where is my feare if I be a Master Mal. 2.3.6 where is mine honour As if he should haue said yee are
bastards and no sonnes which call me Father but feare not to offend my will they doe vainely flatter themselues that they are coheires with Iesus Christ vnto God the Father but yet doe not his will they doe but thinke and not beleeue that God is their Father which keepe not his commandements And this is the estate of most men women in the world which make their liues a trade of sinning against God they doe plainely mocke God and his Church in confessing that they beleeue in God the Father 2. Duty Like vnto God The second duty is to be like vnto God and to beare in vs some resemblance of his Maiesty as naturall children doe resemble their Parents Wherefore it is said Ephes 5.1 Leuit. 11.44 1. Joh. 3.10 Be yee followers of God as deare children Now this stands in two things First in holinesse or life Be yee holy as God is holy Secondly in loue for God is loue and he that dwelleth in God dwelleth in loue and this loue expresseth it self by beneficence an aptnesse or readines to doe good Math. 5.45 Doe good to them that hate you saith the Lord that yee may bee the children of your Father which is in Heauen for he maketh his Sunne to rise on the euill and the good c. More particularly by mercy towards the poore for the Lord receiues the miserable Prodigall and the poore Publican and the loue of God dwelleth not in vs Iam. 2. saith Saint Iames if we see the naked and cloth him not c. therefore see how we shall be rewarded Mat. 25. If these things be so then is it not so easie a matter to beleeue in God the Father as the world dreames of and to come to the priuiledge of his children but our corrupt natures must be purged and all wickednesse must bee emptied out 3. Duty Moderate care for the world The third duty is to moderate our cares for worldly things either food or rayment For what needes he to care for the world who hath a louing Father who is al-sufficient and shall liue still euer to prouide for him and how can any true Beleeuer then distract his minde about the things of this life seeing his Father is al-sufficient most louing and alwayes liuing and not onely so but such an one as prouides him a Kingdome Will the Heyres of Kings take care for pins and points or not rather haue their mindes taken vp with more princely thoughts So doe not yee care for such things Math. 6.32.33 saith Christ for thus doe the Gentiles but seeke ye the Kingdome of God and the righteousnesse thereof As if he should say This is vnworthy and vnbeseeming the dignity of your condition to be so basely minded and this may serue also for the fourth duty Quest 11. In which wordes doe you learne to beleeue in God the Sonne Answ In these And in Iesus Christ his onely Sonne our Lord which was conceiued by the Holy Ghost borne of the Virgin Mary suffered vnder Pontius Pilate was crucified dead and buried he descended into Hell the third day he rose againe from the dead and ascended into Heauen hee sitteth on the right hand of God the Father Almighty from thence hee shall come to iudge both the quicke and the dead Quest 12. What doe you learne heere to beleeue concerning God the Son Answ Two things First his humiliation Secondly his exaltation Explan Before we come to the particular handling of these things it will not be amisse to lay open some general things necessarily to be premised that wee may with the better vnderstanding proceed to the consideration of these two estates of the Son of God as followeth Quest 13. What is the Son of God who is also called Iesus Christ Answ He is perfect God by nature and of the same substance with the Father and perfect man made so of his owne good will that he might become our Redeemer and thus is he subiect to the Father Ioh. 1.14 Explan As the Father so the Son hath beene already proued to be very God in the generall questions concerning the God-head now that he is also very man like vnto vs but without sinne is easie to be shewed St. Iohn tels vs that the Word was made flesh And the Authour to the Hebrewes that The Son of God tooke part with the children forsomuch Heb. 2.14 as they were partakers of flesh and blood Besides infinite places wherein hee is called man and said to be made man and saide to haue become man and that he was without sinne is taught in the Epistle to the Hebrewes Such an high Priest it became vs to haue Heb. 7.26.9.14 who is holy harmelesse and vndefiled And againe Iesus Christ offered â—imselfe without fault which is alleadged to proue that he did much excell all High Priests after the order of Aaron for they had neede being sinfull men first to offer for their owne sinnes and then for the sinnes of the people Moreouer that he was made man of his owne good will the Apostle shewes to the Philippians He made himselfe of no reputation Phil. 2.7 and tooke vpon him the forme of a seruant And whatsoeuer else hee did vndergoe for our redemption was all voluntary And in regard of this estate is it that he saith the Father is greater then I and was before spoken of as his seruant Esa 42.1 Behold my seruant Quest 14. How can this bee that God should bee made man Answ Not by turning the God-head into the nature of man but by taking mans nature vnto the God-head that so one person might be both God and man Explan This is such a mistery that naturall men cannot conceiue of it wherefore some supposing it to be impossible that mans nature should be vnited vnto the diuine which is infinite but rather that it must needes vpon the vnion bee confounded herewith haue held one onely nature to bee in Christ as when a drop of Wine is cast into the Sea wee will not say but that it is all water still and these were the Monothelites Heresie a touching Christs two natures Others supposing that two natures could not concurre in one person haue held that there bee two persons in Christ and these were the Nestorians But that both these be errours that which is written of Christ doth plainely shew First that the nature of man was taken to the God-head and not abolished by the Vnion For howsoeuer hee is said to haue become flesh to haue beene made man which may seeme to imply a conuersion or confusion of substances yet hee is else-where saide Phil. 2.7 Heb. 2.14 to haue taken vpon him the forme of man to haue beene made partaker of flesh and blood c. Which latter phrases may serue to expresse the former viz. Thus He was made man that is tooke to his diuine nature the nature and forme of man so of the like Againe if the
nature of man were abolished after the Vnion he was mis-termed a man or the Sonne of man and hee could not possibly haue beene subiect to sufferings And on the other side it is absurd to hold two persons in Christ for so hee must not bee one Mediatour and one Iesus but two the Idioms and properties of the diuine nature where falsely in the Scriptures ascribed to the humane and those of the humane to the diuine Ioh. 3.13 as in these sayings Who hath ascended vp into Heauen at any time but the Sonne of man which is in Heauen The Sonne of man was not then in Heauen but God vnto whom man being vnited might be said by the communicating of properties Heb. 6.6 to be in Heauen They crucifie againe to themselues the Son of God The Sonne of God cannot be crucified nor his blood shed it is a property of the man-hood and by reason of the Vnion ascribed vnto God To conclude this errour breakes the Vnion of two natures in Christ and makes his suffering without merit or efficacy Quest 15. What neede was there that the Sonne of GOD should thus abase himselfe to become man Answ Great need on our behalfe who could not be ransomed from our sinnes by Angels or earthly Treasures but onely by his precious bloud 1. Ioh. 1.7 Explan It is the bloud of Iesus Christ saith S. Iohn that clenseth from all sinne and Saint Peter excluding all other things of greatest worth sets downe this alone 1. Pet. 1..8 Yee were not redeemed with corruptible things as gold and siluer but with the precious bloud of Iesus Christ as of a Lambe vndefiled Q. 16. Doth sinne deserue so ill that wee could not by any other satisfactory meanes bee deliuered heerefrom but by the death of the Sonne of God Answ Yet it deserues the infinite curse of the Law that is all iudgement in this world and euerlasting damnation in the world to come Rom. 6. Deut 27. Explan The Sone of God did not needlesly submit himselfe to the curse of the Law for without this we had all perished The wages of sinne is death and the Lord pronounceth all them accursed which continue not in all things that are written in the booke of the Law to doe them Now God will bee iust of his word not one tittle shall fall to the ground And therefore that Law supposed to stand in force without remission there must bee reall and equiualent satisfaction made either by the person offending or by some other in his stead which supply and suretiship cannot bee conueniently performed otherwise then by the same nature which offended nor can temporary satisfaction bee sufficient for the acquitting of an eternall punishment vnlesse performed by a sacrifice of infinite worth and power Wherefore Christ being God must take the nature of man that hee might repaire and restore man Certainly no creature was able to performe this for creatures are finite and cannot beare an infinite burthen such as is the curse of God due vnto sinne it must then be the Prince of Heauen alone the Sonne of God who could not vndergoe this as meerely God for God cannot suffer nor atchieue this as meere man for man cannot conquer Therefore hee must needs become man remaining God and so he reconciled God and man Q. 17. If hee must needs bee made fit to beare the curse why did he not to this end take vnto him some other nature more excellent Answ Man hauing sinned it was most agreeable to the iustice of God to receiue the payment of the debt of sinne in the same nature which committed it Canes 2. Explan It is true the euill Angels also sinned but they are without redemption kept in chaines of darknesse as witnesseth S. Iude Of other creatures man onely needed a redeemer man onely hath sinned and man onely must by the iustice of God dye the death according to that The same day that thou shalt eate thereof thou shalt dye the death and for that thou hast done this cursed art thou viz thou O man therefore the suffering of any other nature could not bee so pertinent nor kindly satisfactory Obiect If Gods law and absolute iustice bee vrged this due satisfaction must bee made not onely in the nature offending but also by the person offending for the direct Law is Amima quae peccat morietur The soule it selfe which sinneth that must dye for its owne sinne Solut. I answer The Law of God and so his Iustice may bee said to stand two wayes in rigore and in vigore If wee consider it in the vtmost rigor and strictnesse of the letter surely it doth not admit of any pledge or surety but requireth that euery singular man offending must beare his owne personall burthen Can you say that the Kings Law is satisfied if a condemned Traytor being to bee executed shall hire his friend to vndergoe that lot for him like a Damon for a Pithias But if wee consider Gods Law as remaining in vigor and vncancelled in regard of a full weight of debt or penalty to bee payed without remission of any the least graine of it then is it capable of a surety or pledge As for example if a man owe mee a summe of money I am no lesse satisfied if another pay me it for him then if himselfe should bring it with his owne hands This is the admirable temper of Gods mercy in admitting a deputy or pledge in a capitall debt and of his iustice in receiuing the vtmost mites of the debt Thus that hee might spare vs hee spared not his onely Sonne O yee Angels admire and adore this wisedome Quest 18. How came it to bee thus with vs men were wee created sinners Answ No. God at the first made man righteous but by yeelding to the Deuils temptation hee made himselfe a sinner Explan This hath beene already further explained Qu. 3. Quest 19. Wherein did man yeeld to the temptation of the Diuell Answ In eating the forbidden fruit and not contenting himselfe with all other fruits of which the Lord had allowed him to eate Explan Reade of this in the third Chapter of Genesis and you shall see how craftily the Deuill comes to the woman vnder colour of wishing her well yea better then God himselfe whereupon shee yeelds to eate and offereth of the forbidden fruit to her husband who did also eate Now what this fruit was it is vncertaine and it is but lost labour to enquire after it Quest 20. Was God so angry that hee would curse man for eating an Apple or Figge or such like Answ That was not the cause of Gods anger but his vnthankfulnesse pride disobedience and crediting rather the Deuill then God Adams sinne in disobeying Gods commandement Explan In that one sinne of eating the fruit forbidden did concurre many sinnes all very great First disobedience when there was but one commandement and man so qualified as that he could easily haue kept the
long before both imediately after Adams sinning and punishment Gen. 3. The seede of the woman shall break the Serpents head and againe by the Euangelicall Prophet Esay Behold a Virgin shall conceiue and bring forth a Sonne Psal 7.14 And though the Scriptures doe not plainly teach thus much yet the Church of God doth constantly hold that Mary the mother of God was semper virgo alwayes a pure Virgin both because she neuer had childe after and Ioseph her husband was a man that feared God and therefore in all likelihood would not presume to knowe her whom the Lord had as it were appropriated vnto himselfe Now for so much as we read of his brethren Iudas Iames and Iohn it will not be amisse a litle to digresse to set downe the pedigree of Iesus Christ as it is registred by Epiphanius He had to his grand-mother one Annâ— Christ his brethren who had three husbands First â—oachim by whom she had Mary the mother of Christ who were both of the same tribe of Iudah according to Damâ—scene but according to Epiphanius she was of the tribe of Leuy then hee being dead shee was wife vnto Cleophas by whom shee had a second Mary who was afterwards wife to Alpheus and bare him Iames surnamed the sonne of Alpheus and Simon Cananeus and Iudas Thaddaeus Lastly shee was wife vnto Salome who begat of her another Mary which was wife to Zebedeus and bare vnto him Iames who was specially called the brother of the Lord because most like vnto him if it be true which is written vnder the name of Aegeâ—ppus that liued next to the Apostles times where it is also added that because hee was like vnto the Lord they sent Iudas before to shewe the one from the other she bare also Iohn the Euangelist So that all these were but his couzen germans and called his brethren onely according to the Hebrew phrase by which Abraham who was Lots Vncle Gen. 13.8 tells him We are brethren To returne againe vnto that from which we haue digressed this birth of the sonne of God is the chiefe and most stupifying wonder of the world The wonderful birth of Christ First in that a Virgin is a mother that she beares a Sonne who neuer knew man all the Historians in the world could neuer tell of the like all the Philosophers cannot finde out how this may be Another and farre more vnsearchable and venerable wonder is that the infinite God whom the Heauens cannot containe is borne of a woman the Creator of all becomes a creature hee that comprehends the world in his fist is comprehended in the steight compasse of a silly womans wombe hee that giues foode and raiment to all becomes naked and destitute of all things hee that is ruler of all is made obedient to poore man he that is eternall without beginning and end of his dayes is made mortall and subiect to the arrest of violent death nay of the most reproachfull and ignominious punishment And in this admirable birth of the Sonne of God of a woman there is a wonderfull correspondence to the fall which came by a woman Eue the first woman drew the curse vpon man Mary the best-beloued of women brought the saluation vnto man she gaue the fruit to man by which hee loseth Gods fauour becomes a sinner and subiect to death and damnation but this woman giues him fruit whereby he comes into Gods fauour is made righteous and inheritor of life and saluation And thus much for this that he was borne of the Virgin Mary Math. 1 21. He is Iesus viz. a Sauiour of his people for this name was Ioseph instructed in by the Angel before his birth saying Thou shalt call his name Iesus for he shall saue his people from their sins and in the Epistle to the Hebrewes Heb. 7.25 He is able perfectly to saue them that come vnto God through him and besides him there is none that can saue vs Act. 4.12 according to that There is no name giuen amongst men whereby we may be saued but the name Iesus and that of the Prophet Esa 43.11 I am the Lord and besides me there is no Sauiour And for the furâ—â—er proofe hereof see what hee hath done Was it necessaâ—â— that to ransome vs hee should empty the treasures of his riches and become euen poore and of no reputation Philip. 2.7 He did thus He made himselfe of no reputation Must hee endure the fiercenesse of Gods wrath against sinne his very curse due thereunto He did thus also Gal. 3.13 He hath redeemed vs from the curse of the law being made a curse for vs. Must hee performe absolute obedience to the law which we could not doe he did this also I came not therefore saith he to dissolue the law Mat. 5.19 but to fulfill it Lastly must he liue euer to prouide that what he hath done may be effectuall for our saluation Loe He still euer liues Rom. 8.34 and stands at the right hand of God making intercession for vs. So that he is truely another Iosua bringing vs out of the wildernesse of our miserable estate by sinne trampling our spirituall enemies vnder our feete and victoriously putting vs in possession of our heauenly Canaan Psal 2.2 He is also Christus Domini the Christ or annointed of the Lord for this name is commonly annexed vnto the other Christ Iesus In Hebrew he is called Messiah by a word of the same signification The Princes are assembled together against the Lord and against his Messiah or annointed and againe it is said of him God hath annointed thee with the oyle of gladnesse aboue thy fellowes Psal 45.7 and more peculiarly of Christ saith Daniel Dan. 9.26 After threescore and two weekes shall Messiah be slaine though one of our owne men lately commenting vpon this hath fowlely defaced this most pregnant testimony interpreting this Messiah the Kings and gouernors of the Iewes And this name Messiah Christ or annointed was familiarly knowne vnto the Iewes before his comming witnesse that speech of the woman of Samaria who could say I know well that the Messias shall come who is Christ Ioh. 4 25. and he will teach vs all things Now he is Christ that is annointed vnto a threefold office First of a King that he might bee King of his Church ruling in it by his lawes and in the hearts of beleeuers by his Spirit and defending it against all enemies for this is he said partly to be after the order of Melchisedeck that is the king of righteousnesse and he is also called Melchi Salem Heb 7. that is King of peace according to the last title giuen him by the Prophet Prince of Peace Secondly Esa 9.6 he is annointed to the office of a Priest that he might sacrifice for the sinnes of his people euen one all-worthy sacrifice that is himselfe vpon the altar of the crosse as a large
of the Christians in Macedonia of which the Apostle witnesseth when the famine was at Ierusalem saying 2. Cor. 8.3 According to their power I beare them record yea beyond their ability that they were willing 3. Duty To be lifted vp in heart to heauen Col. 3. The third duty is in the remembrance of this admirable Vnion of God vnto man whereby man is beyond measure graced to put vpon vs high spirits both by hauing our hearts lifted vp to Heauen where our nature sits at the right hand of God and also by being vndaunted at the greatest dangers that may befall vs or at the greatest terrours that the Deuill can strike into vs Psal 23. wee must say with Dauid Though I walke in the vale and shadow of death yet will I feare none euill for the Lord is my Shepheard for the Lord wee may say is in vs and with Paul God is on our side who can bee against vs. Rom 8. Wee must stand fast in the euill day when wee are assaulted not with flesh and bloud but with spirituall powers Eph 6.12 For if our eye bee but opened to see who is with vs as Elisha prayed for his seruant Lord open his eyes wee shall assuredly bee without feare 2 Kâ—ng 6. more being with vs then against vs. If it were a duty flowing from faith to be high-spirited according to the world I know that many yea all would easily frame themselues vnto it for euery mans spirit is too high this way all meditate matters too high for them But this highnesse must be abated and brought low that roome may be made for that which ought to be Thou must not be altogether without an high minde for euery man is by all meanes to striue to exceed heerein onely be sure that it aspire to the highest thing of all which is Heauen 4. Duty To reuerence Christ our Lord. The fourth duty is to yeeld due reuerence to this Lord and gracious Iesus of ours for that wee are his hee hath bought vs Neither are wee vnder our enemies hands neither are our bodies our owne that I may speake with the Apostle wee are bought with a price therefore glorifie God in your bodies 1. Cor. 6.20 He may rightly challenge at our hands as the Father doth If I be a master where is my feare or my reuerence Now Mal. 1.3 Phil. 2.16 what this reuerence is is expressed to the Philippians God hath giuen him a name aboue all names that at the name of Iesus all knees might bow c. that is that all might outwardly reuerence the name Iesus be reuerently affected inwardly at the very sound thereof and submit themselues to obey his will at the very first comming of the same to their eares for that it is of him who is our Lord Iesus as may best bee vnderstood by comparing this place with that of the Prophet vnto which the Apostle alludeth Esa 45 23. I liue saith the Lord euery tongue shall sweare by me and euery knee shall bow vnto me For swearing by Gods name is vsually put for worshipping and seruing him Wee are therefore to serue the Lord Iesus and in all things so to behaue our selues in our soules and bodies as those that remember they haue such a Lord. Masters must entreat their seruants gently Ephes 6.9 for that they also haue a Lord and maister Iesus Christ vnto whom they must giue account all higher powers and great persons must so vse their authority ouer others Math. 24. as that they may not be found by this their great Lord Math. 25. smiting their fellowse at his comming all men of all sorts must take heed that they haue so vsed their talents as that they be not found to haue gained nothing at his comming If thou bee such an empty and barren Professor of Christs name and seruice though thou weare his badge though thou with thy mouth call him Lord yet hee will bee a terrible Lord to thee at his comming hee will cut thee off and giue thee thy portion with hypocrites hee will bid Take this bad seruant binde him hand and foot and cast him into vtter darknesse Quest 25. Which is the second degree and in which words Answ He suffered the death of the Crosse for my sins set forth in these words He suffered vnder Pontius Pilate was crucified dead and buried Gen. 49. Explan Hauing explained the first degree of the humiliation of the Son of God we come now to the second He suffered vnder Pontius Pilate That is a Heathen Iudge set ouer the Prouince of the Iewes by the Roman Emperour for hitherto they had Gouernours of their owne according to the Prophesie of old Father Iaâ—cob saying The scepter shall not depart from I dals nor a law giuer from betweene his feet vntill Sâ—â—loh comes Euseb Ioseph For Herod the sonne of Aâ—tipater was the first stranger that was Gouernour ouer them and the two and thirtieth yeare of his raigne was the sonne of God borne and in the two and fortieth of Augustus Caesar the Emperour Olympiad Luc. 3.1 194. And after this Herod was Pontius Pilate set ouer Iudea vnder the Empire of Tiberius Caesar Before these were men of the Hebrew Nation Rulers there viz. Aristobulus Hircanus and Antigonus thirty fine yeares and so ascending vpward to the times of Iudas Macchabeus c. Vnder the gouernment then of this Pontius Pilate Christ began to execute his office for which he was sent viz. To preach the Gospell both by himselfe and his Disciples and continuing thus to doe and to worke many miracles was spitefully entreated of the wicked Iewes for the space of three yeers and vpward then villanously betrayed by one of his Disciples apprehended abused crucified being full thirty three yeeres of age Hee was dead That is he was not onely fastened to the Crosse to the shedding of some of his blood where the nailes entred into his hands and feete but there gaue vp the Ghost was after pierced to the very heart with a speare so that water and blood came out and being found certainely dead he had not his legges broken as theirs were which had beene crucified with him And buried That is for the more certainty that his spirit was departed out of him he was taken downe from the Crosse and laid into the graue And this briefly shall suffice for the meaning Now followe the testimonies and grounds of holy Scripture out of which this is taken First 1. Proofe that he suffered vnder Pontius Pilate 2. That he was crucified and dead 3. That he was buried 4. That he did vndergoe all this for our sinnes For the first It would be ouer-tedious to rehearse all that the Lord suffered according as it is recorded at large by the Euangelists We may therefore referr all briefly to these two heads First to that he suffered before his manifesting himselfe to the world whilst he
Christ which is best of all If wee put our selues vpon a iourney into a place farre from our own home especially if the wife goeth from her deare husband or children from their louing Parents wee haue a longing desire to bee at home againe and the rather if wee be hardly vsed abroad and vndergoe many dangers but we are heere absent From God our louing Father and from Iesus Christ our deare Husband in a world of miseries and which hateth vs oh how can wee then but long to bee at home with them Psal 62.10 1. Ioh. 2.15 Secondly wee must not care any more nor be more in loue with the goods and possessions of this world then trauellers that come to Innes of best entertainment and richly furnished are in loue with them but as they vse them for their necessity a night and away not further regarding any thing they finde there So must wee vse things of this world If riches increase according to Dauids counsell wee must not set our hearts thereon If wee haue the world as S. Iohn aduiseth wee must not loue it nor the things of the world but vse it as it is said in another place as though wee vsed it not 2. Thes 3.6 Thirdly as men vpon their trauaile in strange places are very inquisitiue for the right way and will now and then be at the cost to hire a guide but wil not associate themselues with euery company but be choice in this regard so must wee euer bee carefull of our way to heauen inquire for the right at Gods word and his faithfull ministers and rather then faile bee at cost this way and not company with lewd persons lest wee be seduced by them either through errour if they bee heretiques or through vice if otherwise wicked Fourthly as they which bee in a strange countrey doe comfort themselues in all the misery which they indure because they hope yea long to bee at home againe and to be recompenced for this with the loue of their friends congratulating their returne and all other pleasing contentments which they wanted abroad so must wee in the middest of all our sufferings bee comfortable remembring that we are in a strange countrey when wee shall returne to our Fathers house vnto which time it will not be long wee shall bee recompenced with ioyes vnspeakable Thus did Moses when hee might haue had the pleasures of Pharaohs court and liued like a Kings sonne Hee chose rather Heb. 11.25.26 Phil. 4.4 to suffer affliction with Gods people for hee had respect to the recompence of reward And for this is it that we are exhorted alwayes to reioyce and to reioyce againe for that the comming of the Lord is at hand at which time wee shall bee taken vp to our owne countrey and euer remaine with that Lord. And heere is added by S. Peter a fit thing 1. Pet. 2.11 viz. As Pilgrimes and strangers to abstaine from fleshly lusts that fight against the soule which as vtter enemies doe their indeuour to hinder vs and to keepe vs out of our Soules Countrey Euen as a woman that is taken vp with a delight in strangers loue growes out of fauour with her husband and is for this iustly diuorced from him so whosoeuer is taken vp with fleshly lusts either by couetousnesse or vncleannesse or surfetting and riot c. procures such dislike at the hands of our iealous Lord as that hee shall for euer be kept from comming at him Quest 39. Which is the second degree of his exaltation and in which words Answ Secondly he hath all honor power and authority in heauen and in earth together with God the Father In these words Hee sitteth at the right hand of God the Father almighty Explan In this Answere is set downe the very meaning of this Article containing the second degree of his exaltation the second step of his rising answering to the second degree of his humiliation There hee was despised and placed vpon the gibbet betweene two theeues and hung like a poore creature as vnable to helpe himselfe heere hee is honoured placed in the state-chayre of heauen and full of power both in heauen and in earth there he was poore weary hungry thirsty and harbourlesse heere hee sits at ease full rich and abounding with dwelling places euen for all that seeke vnto him Lastly there he was scorned mocked and derided with robes and crowne as vnworthy to weare them hee was lesse esteemed then rebells and murtherers heere he is crowned and robed with glory and in earnest as most worthy hee hath all knees bowing vnto him and a name aboue all names For thus is this phrase of sitting at the right hand wont to bee vsed in the Scriptures 1 King 1.19 Psal 45.9 Salomon is said to haue made a throne for his mother Bathsheba and to haue placed her at his right hand which was a doing of great honour vnto her so as that whatsoeuer shee would command should be so In the fortieth fiue Psalme the Queene is placed at the Kings right hand in a vesture of gold that is is highly honoured by him In which places with the like howsoeuer there is truth both in the wordes and in the literall proper sense yet heere it is not so the Lord of Heauen hath no right hand nor left as some ignorant and vnlearned Monks haue taught long agoe because hands and feet and face and other parts of the body are ascribed vnto him neither hath Christ any seate in heauen for there is no need of any there for which cause he is said also to stand at the right hand of God Act. 7.56 Rom. 8.34 and to bee at the right hand of God making intercession for vs. The meaning therefore heere is onely to be taken that hee hath all honour power and authority in heauen and in earth together with God the Father euen Christ Iesus both God and Man receiueth these in his whole person but collated vpon him in regard of his Man-hood his God-head in it selfe being vncapable of any new reall accession of glory or power For the grounds of holy Scripture from whence this Article is taken they bee many and most euident which confirme both his being at the right hand of God in heauen and secondly his honour there and thirdly his power and authority First that hee sitteth at the right hand of God in heauen Proofe Collo 3.1 is plainely set forth where wee are bidden to seeke the things aboue Where Christ Iesus sitteth at the right hand of God The very words are to be noted against the Vbiquitaries which will haue Gods right hand to be euery where and so the very body of Christ to be euery where and really present in the Sacrament of his Supper But marke these words and they teach vs not thus but that his body soule now glorified are aboue in heauen and like vnto this is that place to the Ephesians Ephes
these damned creatures and it is such presumption as that whosoeuer vseth it Rom. 2.1 shall not escape the iudgement of God according to that Thou art inexcusable O man whosoeuer thou art that iudgest c. And it is a flat precept not onely for some but for all 1. Cor. 4.5 Iudge nothing before the time that the Lord comes who will lighten things that are hid in darknesse and make the counsels of the heart manifest And what neede we to care what iudgements of idle headed men passe vpon vs seeing that it shall not stand as they iudge but as the Lord iudgeth Rom. 8.33 Let vs therefore get the Lord to bee on our side and so not care how man in his iudgement is against vs. But yee will say what are wee not to iudge others at all whereunto then tends that of our Sauiour Christ By their fruits shall yee know them Act. 8.23 I answer yes we may by way of caution iudge others in whom we see the workes of darkenesse to abound for the preseruation of our selues and others who for want of information and notice taking might otherwise be subiect to the infection of their poyson Againe we may iudge to make theÌ„ ashamed and to come to repentance from their dead workes as Peter did Simon Magus But to iudge that is to pronounce but in our hearts any man a cast-away thus to cease vsing meanes as vnto a brother of his reformation except such an one as hath sinned against the holy Ghost which how knowe we this this is to enter into Christs iudgement-seate and to procure ineuitable iudgement against our selues If it be further demaunded and are we so lightly to esteeme mens iudgements how is it then that wee are bidden to procure things honest before all men yea before those that are without viz. Infidels and vnbeleeuers I answere that this is spoken in regard of iust occasions of being censured which we must by no meanes giue nor make any shewe hereof but walke so blamelesly before all men as that they which speake euill of vs as of euill doers may bee ashamed and seeing our good workes glorifie God in the day of their visitation 1. Pet. 2.12 1. Cor 4.3 But if walking thus thou be yet iudged thou needest not with the Apostle passe for this iudgement of man 3. Duty To watch against the Lords comming Math. 24.38 The third duty is euer to be vigilant and watchfull against the Lords comming because it will be sudden as of a theife in the night The same which I say vnto you saith our Sauiour Christ hereupon I say to all men watch All comfort is promised to them that watch and waite for his comming and all terror is threatened to them that doe otherwise Now this watching is wel doing with the good seruant who being found thus Math 24. is bidden to enter into his masters ioy it is to haue oyle in our Lampes with the wise virgins viz. soundnesse and sincerity of Religion who were admitted to nuptiall delights with the Bridegroome Math 25. 1. Thes 5.5 to walke in sobriety and temperance as children of the light and of the day to whom the comming of the Lord shall not be vnawares And to be watchful in this maner is also most necessary because that by our workes we shall be iudged and where then will our place be if we be not euer thus exercised For not onely shall we be iudged according to our workes in generall but according to those wherein we are taken at his comming if we be then working wickednes Ezech. 18. if we be taken wallowing in sinne no good thing which we haue done shall aduantage vs but the fearefull sentence of condemnation will passe against vs for the sinne wherein we are found Wherefore as wee beleeue this so let vs expresse it by our daily setting a watch ouer our wayes by our starting vp without delay from our falls least the Lords comming to iudgement preuent vs by our obseruing and taking all occasions to encrease the number of our good workes in our seuerall callings according to our ability that thus we may be sure to be found in the number of those vpon whom the sentence of absolution shall passe Come yee blessed of my Father Math. 25. into the Kingdome prepared for you for I was hungry and yee fed me naked and yee clothed me sicke and in prison and yee did visit me c. 4. Duty To pray for the confusion of Antichrist The fourth duty is to pray for the further manifesting of Antichrist to all the world that hee may be stripped of his triple crowne and all his robes of honour more then imperiall and be pointed and wondred at of all men as a monster amongst men a seducer plainly set vp by the old couzening serpent the diuell as we read in the booke of the Reuelation For these things must be and then will Christ come to the comfort of all the faithfull 5. Duty To be strong in the faith of Christ The fift duty is to be strong in the faith of Christ against all the assaults of Sathan and manfully to resist his attempts to driue vs into despaire in regard of our sinnes and vnworthinesse for Christ our Sauiour not any other shall bee our Iudge according to that of the Apostle vttered to the encouragement of all faithfull people It is God that iustifies Rom. 8.33 the Lord Christ the great Iudge of all that acquits thee euen he that dyed for thee who then shall condemne Thy cause shall come before him that loued thee thus dearely when thou wert yet an enemy but now much more by faith being reconciled who then can lay any thing to thy charge Rom. 5. assuredly none Be not therefore faint-hearted but make resistance herein against the Diuell and he will fly from thee 1. Pet. 5.9 The more weakely thou acquittest thy selfe in this the more fearefull thou art the further art thou from faith in Christs comming to iudge all the world Quest 32. What doe you learne to beleeue concerning God the Holy Ghost and in which words Answ I learne to beleeue that he is God equall with the Father and the Sonne and the Sanctifier of all the elect people of God in these words I beleeue in the holy Ghost Of our faith in the holy Ghost Explan These few words of the Creed doe teach no lesse concerning the holy Ghost then is here set downe I beleeue in the holy Ghost that is as I beleeue in the Father and in the Sonne and doe hereby acknowledge both Father and Sonne to be God so by bâ—leeuing likewise in the holy Ghost I acknowledge the Holy Ghost to be God also againe for that God is but one as hath beene already shewed in acknowledging the holy Ghost to be God I confesse him to be one and so equall with the Father and the Sonne Furthermore
in that I beleeue in him the holy Ghost I acknowledge his office of sanctifying and making holy the people of God for otherwise the Father also is holy and so is the Sonne but this is the peculiar office of the Spirit to sanctifie from hence hath hee this name of the holy Ghost Lastly I beleeue in the holy Ghost that is I put my whole trust and confidence in him as I doe in the Father and the Sonne for my preseruation and saluation and more especially as I depend vpon God the Father as my Creator and dayly Protector and vpon God the Sonne as my Redeemer and daily Mediator so doe I depend vpon God the holy Ghost as my comforter and the worker of grace and all vertue in me being of my selfe a lumpe of sinne and a masse of corruption 1 Proofe For the grounds of this Article and first that the holy Ghost is God S. Peter makes it plaine when as hauing told Ananias that hee had lyed vnto the holy Ghost Act. 5 3. verse 4. he added Thou hast not lyed vnto men but vnto God These last words expressing who the holy Ghost was of whom he had spoken before viz. God Act. 28.25 Esa 6 8.9 Moreouer well said the holy Ghost saith Paul by his Prophet Esay Goe make the heart of this people fat and say by hearing yee shall heare and not vnderstand by seeing yee shall see and not perceiue Whereas the Prophet tells vs that Iehouah the Lord God spake these words vnto him whence plainly followes that the holy Ghost is very God and Lord. 2 Proofe Secondly that the holy Ghost is equall with the Father and the Sonne and not inferiour or seruant as Macedonius wickedly taught is plaine from diuers reasons First because he is one with the Father and Sonne according to that of Iohn 1 Ioh. 5.7 There be three that beare record in Heauen the Father the Word and the Spirit and these three are one That is one substance and essence one infinite wisedome power glory and maiesty Secondly because hee is alike worshipped with the Father and Sonne as in that prayer put vp alike to them all The grace of Iesus Christ 2. Cor. 13.13 the loue of God and the Communion of the holy Ghost bee with you all Amen Lastly because hee is alike the Creator of the world and the preseruer of all things for when God in the beginning made the heauens and the earth c. the Spirit is said to haue moued vpon the waters incubasse by a word that signifieth to sit and hatch Gen. 1.2 and breed life as a Henne doth to bring forth her chickins And Elihu mentioned in Iob a man of an excellent spirit saith Iob 33.4 The Spirit of the Lord hath made me and the breath of the Almighty hath giuen me life and in the Psalmes it is Psal 104.30 If thou send forth the Spirit they are created and thou renewest the face of the earth speaking of all other creatures which are so made and preserued by Gods Spirit the holy Ghost 3 Proofe Thirdly that the holy Ghost is the Sanctifier of the people of God will easily appeare if wee consider either this attribute holy euer to bee annexed vnto the Spirit as Iesus and Christ serue to set forth the Sonne of God in his office or the comparisons by which he is for the further declaring of the same compared for he is said to bee fire and therefore Iohn the Baptist speaketh thus of him Mat. 3.11 Hee that commeth after me viz. Iesus Christ shall baptize with the holy Ghost and with fire that is the holy Ghost who is as a fire purging away reâ—ning from the drosse of sinne as is further set forth where we are forbidden to quench the Spirit of God 1 Thes 5.19 Ioh. 3.3 againe hee is compared to water in that saying to Nicodemus Vnlesse a man be borne againe of water and the holy Ghost bee shall not see the kingdome of God that is of the holy Ghost in the vse of water in baptisme setting forth the power thereof viz. to clense from the filthinesse of sinne as water doth from the filth of the flesh Or if wee consider the workes of sanctification to be all wrought by the holy Ghost as first sauing knowledge which is all one with faith that most excellent and holy-making grace Rom. 8 â—6 1 Cor. 2.12 The Spirit witnesseth with our spirits that we are the children of God It maketh vs to know and beleeue those things that are giuen vs of God that is righteousnes in Christ through whom we are his adopted children and in the way to eternall life according to that This is life eternall Ioh. 17.3 to know thee to bee the very God and whom thou hast sent Iesus Christ Rom. 8.10 Secondly spirituall gouernment whereby euill is suppressed and that which is good increased in vs errour is auoyded and the truth in all things followed They which are in Christ Iesus to whom there is no condemnation walke after the Spirit and not after the flesh the spirit rules in them and causeth them thus to walke and all the sonnes of God are thus ruled and led Vers 14. for all that are led by the spirit of God as hee addeth are the sonnes of God Particularly the spirit so gouerneth by striuing against euill motions and by offering good for â—he spirit fighteth against the flesh Gal. 5.17 as the flesh fighteth against the spirit in our weaknesses it helps vs for when wee are vnable to pray acceptably it workes with vs and helpes vs to offer vp sighes that cannot be vttered Rom. 8.26 in our ignorances it directs vs for it leadeth vs into all truth Thirdly spirituall consolation Ioh. 16.13 Ioh. 14. in our seuerall afflictions tentations which is another part of holines for this he is called the Comforter whom Christ promiseth to send to mittigate the heauines of the disciples after his departture he is called the oyle of gladnes which maketh cheerfulnes euen to appeare in the face he is called the spirit of adoption whereby we cry Abba Psal 45.8 Rom. 8.15 Father that is affecting vs with the assurance and comfort of Gods children when wee are feared and troubled Fourthly power commendably to doe the weightiest duties of our callings therefore it is said to be the spirit Num. 11. that was taken of Moses and put vpon the Elders of Israel that they might be able to iudge and decide controuersies arising amongst their bretheren it was by the Spirit Exod. 35.31 that Ahohab and Bezaliel were inabled to worke all curious workes about the tabernacle it was the Spirit that made the Apostles sufficient vnto a farre greater work about the spirituall Tabernacle viz. to preach the gospell effectually to men of all languages Act. 2. they being vnskilfull of any but their mother tongue and for this
foolish was Achan and Ananias and Saphyra to their smart as their Histories doe declare and Salomon in taking many wiues and contracting affinity with most Princes for the encrease of his power and establishing his peace For Ios 7 Acts 5 Gehazi is thus made a loathsome Leper Saul is turned out of his Kingdome Achan and Ananias lose their liues and Salomon almost ten Tribes of his posterity Let these examples therefore be warnings vnto vs that we trust not to our owne inuentions but goe out after the Spirit speaking in the Word with Abraham Heb. 11.8 though we our selues know not whither Euen as silly Orphans which know not how to buy and seâ—l and to deale in this wily world themselues doe willingly submit themselues to some faithfull friend that vndertakes this care for them Quest 33. Which is the second part of your articles of faith concerning the Church of God Answ The second part is The holy Catholique Church the Communion of Saints the Forgiuenesse of sinnes the Resurrection of the body and the life euerlasting Quest 34. What learne you here to beleeue concerning Gods Church Answ Foure things Quest 35. Which is the first Answ First I learne to beleeue that God hath a Church consisting of a certaine number of true beleeuers of whom some be in Heauen and some vpon earth and that I my selfe am a member of the same To beleeue in the holy Catholique Church Explan We are to prefix in our vnderstanding I beleeue and so to confesse I beleeue the holy Catholique Church c. and not I beleeue in as we say of God the Father Son and Holy Ghost For the meaning of the words then it is fully set downe in the answer viz although I cannot see with the bodily eye into the inuisible Church of God consisting onely of true beleeuers yet I doe by faith firmely hold that as there is an outward and visible Church militant here vpon earth that is a company of people outwardly called by the sincere preaching of the Word and further marked out by the right administration of the Sacraments amongst them so there is such a Church as is seene onely by the eye of the Lord inwardly called by the efficacy of the Spirit part of which is already triumphant in Heauen and part here still in this world the one sort being the Saints and faithfull departed the other faithfull men and women yet liuing And because I can no otherwise haue no comfort in al this I beleeue to my further comfort that I am a member of this inuisible Church and of the same body with the godly in heauen 2. For the grounds of this they are first to bee brought which testifie that God hath a Church 2. That this Church is a visible company called together by the preaching of the Word which is the Church before men 3. That they yet onely are the true Church before God which are Beleeuers 4. That no Church is to be beleeued in that is to be made the foundation of our faith but onely to be beleeued that is to be acknowledged and to be cleaued vnto when it is found to be Gods Church and to be obeyed in all things wherein it obeyeth Iesus Christ the head of all First that God hath a Church is plaine 1. Proofe That God hath a Church from the often mentioning of the Church of God in the Scriptures Great persecution is said to haue bin raised vp against the Church in the Acts and God is said to haue giuen some Apostles c. Acts 8 1 Ephes 4.12 Reuel 2.3 for the building vp of his Church And in the Reuelation there be seuen Epistles directed to seuen seuerall Churches one to the Church at Ephesus another to the Church at Laodicea c. This is so generally acknowledged that it shall not need to bee further insisted in But that this Church is a visible company called together by the preaching of the Word c. The true mark of the Church these being the principall markes and signes by which it is knowne amongst men is somewhat contradicted yea exploded by the Romanists and other signes of vniuersality antiquity succession of Bishops c. substituted and therefore aliquantulum operosiùs as this Commentary will beare to deale herein And first of all the word Ecclesia a Church comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is to call out giueth great light herein the Church being according to the signification of this Word a people called forth out of the rest of the world as the Apostle not naming the Church at Rome yet in effect calleth it saying To you which are at Rome Rom. 1.7 called to bee Saints now if it bee a people called out of the world the best note whereby to knowe it must needes be the voyce calling which if it be the Talmud of the Iewes it is a Synagogue of Christs enemies if the Alchoron of Mahomet it is an assembly of Saracens if the Word of God corrupted by false interpretations in matter of faith it is a Sect of Heretiques But if it be the pure Word of God purely and sincerely preached it is the Church of God For this hath euer beene a certaine note of Gods Church and such as cannot deceiue Thus hath it beene noted to be in the family of Enoch that walked with God viz. by obedience to his voice Proofes of the old Testament and of Noah for hee did thus also walke with the Lord and of Abraham who went out at Gods Word from his Fathers house and amongst his posterity the Iewes who at the Word of the Lord followed Moses and Aaron thorow the red Sea thorow the wildernesse and the numberlesse turnings by which they were directed from the Land of Aegypt vnto Canaan And still vnder the new Testament this was the infallible marke of Gods Church first amongst the Apostles who were called out from others by the Word of God to follow the Lord Christ then amongst other faithfull people as they were added to the Church they were called by the Word witnesse that great worke of conuersion Acts 2.41 wrought by the Ministry of Peter at one Sermon there were three thousand who when they heard it were seuered from the rest of the World and added vnto the Church Verse 47. and it is immediatly further noted that the Lord dayly added vnto the Church such as should bee saued viz. calling them by the Sermons of his Apostles and Ministers To proceed from History to the Doctrine of holy Scripture Doth not the Prophet Esay teach the same thing Esay 8.20 when he saith To the Law and to the Testimony if they speake not according to this Word it is because they haue no truth in them viz. When Seducers shall goe about to draw them to the seruice of Idols Verse 19. and to follow South-sayers and such as haue the
spirit of Diuination as in the 19. verse they were still inseparably to sticke to the Law of God and not to follow them which doe otherwise and the marke whereby to know these is that they spake not according to this word then the marke of Gods people must needs be this word purely spoken 2 Iohn 10 and taught amongst them Againe S. Iohn saith If there come any vnto you and bring not this doctrine receiue him not to house neither bid him God speed And in the verse before he twice nameth the doctrine of Christ Verse 9 Hee that continueth in the Doctrine of Christ hath both the Father and the Sonne So that if Iohn bee made iudge of the Churches markes the principall shall be the Word the true doctrine taught there Aand to the same effect speaketh Saint Paul Gal. 1.8 Though we or an Angel from Heauen preach otherwise vnto you then we haue preached let him be accursed corrupt preaching is still made the marke of Seducers and then on the contrary side sincere Preaching cannot but bee the marke of Gods people What should I multiply more testimonies in this case Christ himselfe hath plainely taught the same with his Disciples For to what else tend these words against the Pharisies O hypocrites Esaias prophesied well of you Math. 15 7. Verse 9. saying In vaine doe they worship me teaching for doctrines mens precepts Doth he not coâ—demne the Pharisies for their false doctrine to be a false Church and what is this else but to iustifie this as a certaine marke of the true Church viz. true doctrine and teaching out of Gods holy word and what hath beene said of the Word of God the same is true also of the holy Sacraments these rightly administred are further certaine markes of the true Church for these are the seales of Gods word the signes of his couenant whereby he bindes himselfe to be our God and receiues vs to be his people and sure pledges of his loue towards vs which we really haue till we come actually to be possessed of perfect holinesse and glory with Christ in stead of which these are here giuen vnto vs. The Sacraments of old were Circumcision and the Passouer the Baptisme in the redd Sea the water flowing out of the rocke c. which the Apostle reckoneth vp as markes of the Israelites where hee saith that vnto them pertaines the couenants Rom. 9.4 the giuing of the Law and the seruice of God c. And more particularly when he would describe the old Church visible and the true Church of the Iewes for example to the Church that then was hee sets it foorth by these markes They all eat of the same spirituall meat 1. Cor. 10.2 Verse 4. Verse 2. and dranke of the same spirituall drinke for they dranke of the rocke that followed them And againe They were all baptized in the Cloud and in the Sea vnto Moses And in the Epistle to the Hebrewes comparing the first Tabernacle with the second that is the Church vnder the old Testament with the Church vnder the new he makes the markes of that Church The Candle-sticke Heb. 9.3.4 the table the Shew-bread the golden pot with Manna and Aarons rod sacrifices c. All Sacraments setting foorth Iesus Christ And more specially at the first ordaining of Circumcision the Passe-ouer this is by the Lord assigned to bee the ende of them viz. to bee a signe and marke of his People Of Circumcision hee saith to Abraham This shall be a signe of my couenant vnto thee Gen. 17.11 that is whereby all that would might know him and his posterity to bee Gods people Likewise of the Passeouer The blood shall bee a signe vpon the post of the doore Exod. 12.13 by this Sacrament the very Angell that came to destroy should know where Gods people dwelt and it was a perpetuall signe till Christs comming Verse 27. for their children many generations after must bee still continually instructed heerein Now vnder the new Testament Proofes of the New Testament Marâ— 16.16 two others haue succeeded in the roome of these Baptisme and the Supper of the Lord. Concerning Baptisme the Lord saith Hee that beleeueth and is baptized shall bee saued Heere Baptisme is made a marke of Beleeuers 1 Pet. 3 21. and S. Peter compareth Baptisme with Noahs Arke which was easie to be knowne from other buildings by the floting alone vpon the water so is the Church by true Baptisme and alwayes so soone as any imbraced the Word the first marke of the Church they are exhorted to this second without delay as the Iewes that were at Peters Sermon When they were pricked in their hearts and would know what they should doe Act 2.38 Bee baptized saith hee in the name of the Lord Iesus for the remission of sinnâ—s And this was the next thing that the Eunuch proceeded vnto after he had receiued the word Act. 8. What hiâ—ders me saith hee from being baptized It was the next thing done to Cornelius to the Iaylour and all others of whose conuersion wee read in the holy Scriptures It is true indeed that aferwards some famous men did delay their baptisme vpon some sinister conceit as is to be feared that is left by sinning after Baptisme they should for euer bee cut off from being Gods people Theod lib 4. cap. 12. Athan. Apâ—eg ad Constantin Socr. ib. 5. c. 6. Basil exhort ad baptismum Naz. orat in bap Chrisost hom 1. in Act. Greg orat de non differ bapt though some other reasons haue beene alledged on their behalfe as that Constantine the Great deferred his Baptisme that hee might receiue it at the riuer Iordan where Christ was baptized as saith Theodoret and in the same delay did his sonnes follow him Constans and Constantius and Valens and Theodosius as hath Athanasius Theodoret and Socrates And this was so common that there were Cliniâ—i and Grabatarii so called who deferred vntill their last sicknesse but this was euer misliked by the sincere Fathers who therefore did often inueigh heere against as Basilius Nazianzen Chrysostome Gregory of Nissen c. Lastly for the Sacrament of the Lords Supper the Apostle makes it so certaine a marke of Gods Church that when he would expresse the company of Gods people of which they cannot be which partake of the table of Diuels he saith 1 Cor. 10.11 Yee cannot partake of the Lords table and of the table of Deuills and cannot drinke the cup of the Lord and the cup of Deuills the reason is euident for that the Lords table is a marke or cognizance of Gods people the Deuils table of the Deuills and not long after speaking of corrupt partaking of the Lords Supper when men came together in heart-burnings and contentions he saith 1 Cor. 11.16 Wee haue no such custome nor yet the Church of God as who should say that this is no mark of a true Church
which is noted Verse 23. not onely by the creatures vsed in the Lords Supper but by them rightly vsed according to his appointment as soon after he doth further alledge And for this cause was it that they met vnto the Lords table euery first day of the weeke according to that of S. Paul 1 Cor. 16. Euery first day of the weeke when yee are come together to break bread c. And this custome lasted long as Basilius the great and others doe testifie Basil Epist. 21. And thus the true marks of the Church are manifest without any suborning or glosing or wresting of sacred writings But as for these of antiquity visibility succession consent c. if these shall passe for certaine and perpetuall markes see what absurdities will follow heerevpon Mâ—rkes of the Church set downe by Romanists refuted First tâ—e Church is only marked out vnto the learned and to such as haue beene long exercised in Ecclesiasticall histories a long time no simple person or barbarous can possibly come to the knowledge heereof for how should these know such things seeing that they depend vpon history large and much different in regard of the variety of writers some affirming some denying some reporting this way some that the same things Now the Church hath euer beene marked so as that supposing the admittance of the written word of God it hath beene knowne to the simplest though all writings of record made by man should haue beene burnt Secondly the primitiue Church in the Apostles dayes and their successors must by this reckoning haue been without any certaine marke whereby to bee knowne there being neither antiquity nor vniuersality nor succession in those times and the like might bee said of Abrahams time and Moses and Aarons c. Thirdly the Church of the Pharisees must haue beene the onely true Church of God in Christs time for they onely could plead antiquity c. they onely could alledge the consent of their Elders and succession of high priests for many yeares Whereas none of these absurdities will follow if wee acknowledge the Word and Sacraments the markes of Gods Church the simple may know it as well as the learned it is a marke common to the Apostles times these the Pharisees all heretiques are soone detected Again say that no such grosse things would follow heer vpon where haue you any testimonies for antiquity c. to be marks of Gods Church I am sure that in the most worthy of credit yee haue none at all Whereas the Lord himselfe giues plentifull testimony in his word to the other marks the name of this very Creed is an ancient monument of the Fathers of the Churches consent heerein viz. their calling it Symbolâ—m a badge or cognizance as who should say that the doctrine in this Symboll contained is a certain marke in theÌ„ of whomsoeuer it is receiued of Gods Church If any man shall yet stick because we doe not know who interpreteth the Scriptures truly receiues them according to the meaning of the holy Ghost so of the Sacraments O let not this be any hindrance to our receiuing of the truth because most are so vnripe in their vnderstanding and so vnacquainted with Gods Spirit Iam. 1. For if we aske more vnderstaÌ„ding to know this the Lord will giue it vs if we aske his Spirit to direct vs to his own meaning Ioh. 14. he wil giue it also Moreouer we haue for helps this analogie or rule of faith to trie the truth by wee haue the forme of baptisme and of administring the Lords Supper plainly set down so that a discreet ordinary Christian may be sure when they are rightly vsed and when the faith is truely preached We haue the burthensome traditions of men plainely condemned Math. 15. Gal. 3. Gal. 5 17. Rom. 3. Gal. 4. the loue of Iewish of superstitious Ceremonies expressely censured Idolaters and Image worshippers adiudged to the pit of Hell workes in the case of iustification excluded and grace magnified him that seeketh to set vp himselfe aboue Gods that is Kings and Emperours pronounced Antichrist outward things vilified 2. Tim. 3. Marc. 7. Ioh. 4.20 Math. 10. and spirituall seruice commended will-worships disgraced doers of works supererogatory pronounced vnprofitable seruants persecutors detected as woolues c. If this will not serue to resolu vs but with Thomas we wil stil be doubtful let vs pray for some more special certificate the Lord sure wil vouchsafe vs his speciall fauor as he did Thomas according to our infirmity And let not weake Protestants be so vnstable as to be carried away herewith when they haue begun in the spirit to end in the flesh when they haue liued in the Church of God by reuolting to die out of the same Many cauells more wold be met withal about the promise of Christs building his Church vpon the Petra a rock of the constant remaining of this Church of his being present here alwaies to the end of the world to saue them from errour and to leade them into all truth of telling the Church in the case of offence which they say must needs therfore euer be visible on the contrary side of the noueltie of our Church our vnlawfull ministry in detracting from the first reformers c. but I haue been too long already for this briefe treatise and therfore will referre the reader to the learned writings of others of this argument purposely where hee shall finde them like chaffe blowne away by the spirit of Gods truth for that the rock vpon which the Church is built is not Peter 1. Cor. 3.11 but Christ for other foundation then Christ can no man lay S. Paul plainely teacheth againe his promise of the holy Ghost Obiections answered of being present with his Church vnto the worlds end proueth nothing for any particular place but for the persons of true beleeuers according to that When two or three are gathered together in my name there am I in the midst of them and these shall not be suffered to fall lie in damnable heresies but be led by the Spirit into all truth lastly his bidding Tell the Church proueth no more but only that where the true Church of God is formally gouerned by excommunications and other censures for sinne there obstinate and otherwise incorrigible offendors are to be complained of this discipline is to be exercised against them For if it proueth the being of Gods true Church visible alwaies it must also proue it in al places else when any person is thus grieued how shall we come to the Church to complaine and thus this rule shall remaine still vnperfect For our ministery and Church it is sufficiently iustifyed before it much matters not how lately the word began to be purely preached and the Sacraments rightly administred so that it now be so amongst vs this maketh vs a lawfull ministery and the true
Church of God against which our aduersaries may onely barke but not be able to vtter one word with reason more specially for our ministery howsoeuer perhaps we might answere that when an ordinary calling cannot be had there is place for an extraordinary yet we can truly maintaine that wee can deriue canonically our ordination from the successors of the Apostles as Master Mason hath learnedly declared Proofe Beleeuers onely the true Church Now it followeth to be proued that they onely are the true Church before God who are beleeuers And this appeareth plainly first for that many of the visible Church are reprobates and without part in Gods Kingdome as our Sauiour Christ teacheth by many parables both of the sower that went forth to sowe some of his seede falling vpon the thorny ground Math. 13 some vpon stony and some vpon the high way and so bringing forth no fruit and in the parable of the drawnet Math. 25. of the good corne and the tares of the Virgins of the seruants with their talents c. all which tend to set forth the state of Gods Church to be such as that therein there be many castawayes Moreouer hee teacheth the same plainely Math. 7.21 wherein he saith They shall cry Lord Lord open vnto vs we haue prophesied in thy name and c. and in another place Thou hast eaten and drunke in our streetes Luk. 13.25 and taught in our Synagogues but I will say vnto you depart from me yee workers of iniquity Which being so it must needes follow that all the visible Church is not Gods true Church but onely the company of true beleeuers Secondly this is further manifest because faith onely setteth vs into Iesus Christ and maketh vs members of his body Eph 4.12 which onely is the true Church for to this effect speaketh the Apostle They were broken off by vnbeliefe and thou staâ—dest by faith Rom. 11.20 viz Ingrafted into the Oliue tree Iesus Christ out of whom the Iewes were broken by vnbeliefe Faith onely maketh vs the children of Abraham Gal. 3. and heires by promise Thirdly the same appeareth from the description of the true Church to the Ephesians which hee calling them and magnifying Gods mercy in calling them to this estate he saith Eph. 2.8 By grace yee are saued through faith in Iesus Christ and againe through him yee are Citizens wâ—th the Saints Vers 19.20.21 and of the household of God and are built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone in whom all the building coupled together groweth to an holy Temple in the Lord. Here faith onely is that which makes vs grow to this Temple and to be thus neere vnto the Lord. No man therefore can beleeue himselfe to be a member of the true Church before God by reason of any outward priuiledge entring him into the visible company of Gods people vnlesse he be inwardly before God through sauing faith made a member of the same Fourthly The Church to be beleeued and not beleeued in Jeron part S. Epist 41. Non dicimus credo in sed credo ecclesiam that the Church is only to be beleeued thas is acknowledged where it is found to be and to be cleued vnto but not to be beleeued in that is to be made the foundation of our faith This point as it consisteth of seuerall members so are they distinctly and seuerally to be laid open First it is to be acknowledged wheresoeuer it is found out by the markes before spoken of thus the Church at Rome was once famous all ouer the world and Peter indeauoured much after that he had once beene with Cornelius and the Gentiles Rom. 1 8 Act 12.5.6 to bring the Church of the Iewes to acknowledge them to bee the Church of God also and indeed how otherwise can I say I beleeue the Church Which is firmely to hold and constantly to acknowledge it Secondly it is also to be cleaued vnto for when the Church began first to flourish vnder the Gospell it is said Act. 2 that God added vnto the Church daily such as should be saued he prouided that they should be ioyned vnto the assemblies of his people so that as Peter saide vnto the Lord whether should we goe thou hast the wordes of eternall life Ioh. 6.68 so saith euery faithfull man and woman of his spouse the Church Eternall life is no where else to be obtained all the creatures out of the Arke perished so doe all that keepe out of the Church The word preached therefore is by all to be attended the Sacraments are reuerently to be receiued the assemblies of Gods people to be frequented Cantic 1.8 Thus the Lord directeth all his to doe in that mysticall song Get thee forth by the steppes of the flockes and feede their Kids by the tents of the shepheards Thirdly it is not to bee made the foundation of our faith because so the spouse should be set in the roome of the husband Christ and because that so we might erre and fall from true Christianity as any visible Church may doe and many haue done For the first it was before shewed that there can be none other foundation for the next it is manifest that the Church of the Iewes did often times erre and chiefly in crucifying the Lords Messiah The Church of Galatia did erre so farre that the Apostle professeth himselfe to bee afraid that hee had laboured in vaine amongst them hee was afraide also of the Church of Rome for the same errour which maketh him so long in prouing iustification by faith without the workes of the Law Reuel 3.3 The Church of Sardis was so farre gone that the Lord saith it had onely a name to be aliue but was indeede dead and the Church of Laodicea was spiritually miserable poore blind and naked and ecclesiasticall history doth shew that scarce any Church hath beene free but at sometime infected with heresie which though it was not in former times noted in the Church of Rome yet I take it it could not be farre from heresie Jerom Damasus when the head thereof Liberius subscribed vnto Arianisme and Honorius vnto the errour of the Monothelites when Marcellinus sacrificed to Idols and Siluester the second sold himselfe to the Diuell and became a Coniurour and Negromancer But say it was free a long time doth that proue that it must needs be so euer nay rather it is likely that as other Churches had their time of infection formerly so the Romans turne came more lately Againe that the visible Church may fall into heresie is plaine because it hath sometimes made decrees and afterwards the contrary hereunto Of the supremacy Con Nic Can. 6. euen in matters of great moment As about the supremacy of Bishops In the counsell of Nice it is decreed that as the Bishop of Alexandria had authority ouer all Egypt
altogether erred For if one or some may what more priuiledge can they haue altogether Obict 1 If it be said that this is a doctrine tending to Atheisme for if the Church may erre there is no certainety of truth to be had if no certainty of truth to be had then is there iust cause of suspition giuen that there is no certaine truth at all and then saith the Atheist all is fabulous I answere that this consequence is most false for though all the Churches visible in the world were in an error yet there is certainty of truth to be had viz in the holy Scriptures to which Gods people taking heed may be saued from following Baal 1. Kin. 19.18 with the seuen thousands in Israel in Elijahs time who complained of the common reuolt of all but himselfe alone but was comforted with this that the Lord had left vnto him seuen thousand whose knees had not bowed to Baal nor their mouthes kissed himselfe For thus taking heede vnto the holy writings of the Prophets 2. Pet. 1.19 Saint Peter commends them of his time calling it a sure word and a light shining in a darke place and telling them that they doe well and Saint Paul would haue the Galatians not to regard the very Apostles in comparison of the Gospell which they had receiued saying If we our selues Galat. 1.8 or an Angell from Heauen teach any other wise let him be accursed Obict 2 The truth knowne without the Pope Iudge If it be said further All Heretiques doe paint ouer their heresies with allegations out of the Scriptures how therefore shall we know them Can euery simple man barely by the Scriptures discouer their craft and keepe himselfe from their poyson they are rather thus in the way of being peruerted to their ineuitable damnation 2. Pet. 3.16 as S. Peter teacheth I answer that this is a maruell seeing S. 1. Iohn 4.1 1. Thessal 5.21 Iohn biddeth euery man trie the Spirits Whether they be of God or no and giueth a generall rule to know them by and S. Paul saith Try all things and cleaue to that which is good and the men of Beraea are commended Acts 17.11 for searching the Scriptures to finde whether those things were so which were taught them by chiefe Pillers in the Church of God What impudencie then is it to count this the high way of errour How did the people of God of olde Esay 8.20 that had none but the Law and the Testimony with the help of Gods Priests to direct them What were those of the Primitiue Church more slenderly appoynted then we of these last times Or is there any now superiour to the very Apostles who submitted their teaching to the triall of this rule Let the Romanists then be a â—amed of this shamefull aduancing their Pope as infallible Iudg of all poynts of religion For this is indeede the way to Atheisme the way to all errour when one Pope shall contradict another or any shall fall into heresie as they haue done and yet be held for infallible 2. Cor. 8. Our rule is more certaine and neuer deceiueth but when fickle-headed persons will wrest it to their owne wills not bring their conceipts into subiection to it which is S. Peters meaning For here holdeth the promise of Christ concerning the Spirit to leade vs into all truth viz. if with humble hearts thinking that we know nothing as we ought to know we come to reade and heare the word of God and compare places more hard and obscure with plaine and easie places praying heartily in the name of Christ to be directed aright and no way belongeth to the Bishop of Rome as head of the Church as his flatterers vainely pretend Obict 3 Of Points maintained by Papists from plaine Scriptures Iam. 2.24 If any man will further obiect that this cannot yet make any Church appeare to be a true Church to them that are without For thus also the Roman Church will rather be iustified for that many points there helde different from vs are plainly set down which without glozing or paraphrasing is not so in the Church of the Protestants For example Saint Iames hath taught plainly We are not iustified by faith without workes It is not so of iustification by faith alone Our Sauiour Christ hath sayd plainly This is my body but not so of the signe of his body Saint Paul hath sayd Worke out your saluation with feare and trembling Saint Iames againe sayth If any be sicke let him be annointed in the name of the Lord Iesus c and expresse mention is made of traditions c. I answer It is good for the Roman Catholiques to deale heerein but with some lighter poynts of their religion for feare if they should proceed further to their grand doctrines of inuocation of Saints of Image-worshipping of worshipping the bread in the Sacrament of withdrawing the Cup from the Laitie of their Latine Seruice and ridiculous ceremonies and works of Supererrogation c. of being altogether grauelled heere A man would not thinke that they had the face to bring their stubble to the Scriptures without blushing for if they haue one sentence of Scripture in words speaking with them we haue ten for the Protestants Exod. 20.4 We haue an expresse command forbidding Images and their worship and a further commentary hereupon made by the Lord himselfe Deut. 4.5 Take heede for you saw no image in the day that the Lord spake vnto you Esa 63.16 c. against inuocation of Saints it is sayd Abraham knowes not of vs Jsaac is ignorant of vs and Angels and Saints haue refused this honour against the Popes Supremacy They that are great amongst the Gentiles haue dominion ouer them but it shall not be so with you Against the adoration of the Hoste They worshipped the creature Rom. 1 in stead of the Creator Against the merit of Workes We are vnprofitable seruants wee haue done but our duty when we haue done all 2 Cor. 3.5 Against free-will We cannot thinke a good thought of our selues With infinite places more of which very children are not ignorant For the places by them alledged they are but meere shewes Iames must be compared with Paul who is more large in the poynt of Iustification and so his meaning will appeare that we are iustified that is declared to be iust before men by our attentiue and vnpartial workes the rest are eiusdâ—m farinae easie to be answered as no Reader is ignorant And therefore if the Scriptures be acknowledged the rule of truth the Church will soone be made manifest euen to the vnconuerted Obict 4 The Scriptures translated Gods Word If it be further obiected that plaine people cannot know which be the Scriptures because the languages wherin they were first written is hidden from them now there be diuers translations indeede but much differing one from another how then can they know the
fire to purge them Christs blood alone hath done it his merits hide all their blemishes and through him they are accounted worthy to enter immediatly into Paradise to receiue their peny of eternall glory Math. 20. though they haue wrought but one houre of the day If any perfection be ascribed to any in this life it is meant onely of integrity and vprightnes of heart and not of perfect degree of holines and absolute fulfilling the law in all things Math. 13. For the holinesse of Gods visible Church that this is in regard of the best not of the greatest therein our Sauiour Christ maketh it plaine in his comparisons comparing the Church vnto ground wherein corne is sowne some falling in the high-way some vpon thornie some vpon stony grounds there being for all these but one good ground and vnto a field wherein is sowne both good corne and tares by the enemy which grow vp together c. now all this ground thus sowne hath the name of corne ground though the best of it onely be corne So is it with the Church it is called holy by reason of the faithfull not of the most or greatest therein which are tares or thornes and briars comming vp amongst the corne And this hath euer beene the estate of the Church 1 Cor 10. vnder the law They were all baptized vnto Moses and did all eate the same spirituall meat and did all drinke of the same spirituall drinke yet with many of them was God displeased and vnder the Gospell the Church of the Corinthians was troubled with incestuous persons with branglers and with drunkards the Church of Gallatia with false teachers and many so inclined vnto them that the Apostle feared that he had spent his labor in vaine The 7. Churches in Asia named in the begining of the Reuelation had many bad members in them and the same is true of all others before and after them Math 5. Lastly for the holinesse of doctrine taught in the Church this is so necessary that wheresoeuer it is wanting it is a certaâ—ne signe of a false Church of a Strumpet of Satan and no spouse of Christ Euen as salt when it hath lost his sauour or a light hidden vnder a bushell is no light no salt good for any vse but to be troden vnder foote of men so is the goodliest Church corrupted in the substantialls of doctrine it is no more worthy to be honored as Christs spouse but to be spurned and trampled vnder foote as his most treacherous enemy The teaching of the true Church is Christ his owne teaching according to that He that heareth you heareth me Mat. 10. 1 Cor. 11.23 1 Pet. 2.2 Deut. 13. And I haue receiued of the Lord that which I haue deliuered vnto you And as new borne babes desire the sincere milke of the word not mixed and corrupted with the poyson of false doctrine Yea whatsoeuer signes be shewed and wonders done the company of those that teach Idolatry or any grand error fighting against Christs kingdome or vilifying his precious blood and mediation is to bee auoided it is a sure signe that they are false Prophets wicked teachers 1 Duty To separate from the Church of Rome For the duties of this faith The first is to make vs still to be more seperated from the Church of Rome for that shee sheweth her self in this to be a very strumpet a false Church Witnesse her teaching that it is vnlawfull for Priests to marry howsoeuer vnable to conteine when as the Apostle calleth this the doctrine of Diuels forbidding to marry Whence it commeth to passe 1 Tim. 4.3 that in stead of holy Priests she is full of filthy fornicators and standeth to the iustifying of those abhominations teaching that it is better for them to haue many whores then one wife that simple fornication is no more Campeg Comitiâ—s August an 30. Piâ—â—bius Ecciâ—â— then aureÌ„ scalpere â—o scratch a mans eare Wherefore without making any scruple is whoredome publikly practised all ouer Italy infinite stewes are tolerated in Rome by the Pope who taketh a yeerely pension of 30000. crownes therefore which they call lactis census Pope Clement would haue women common vpon this ground By the order of nature the vse of all things should be common Conc. Toll â— Caâ— 7. In a certaine councell vnder Pope Leo the first it was decreed that hee which hath no wife but a concubine in stead of a wife should not be expelled from the communion if he were content only with the coniunction of one woman or concubine And vpon this liberty giuen it would offend all chast cares to heare the reports of their filthines in Rome made by such as haue beene there One saith Elias Hasen muller Hist Ordinis Jesunici cap. 10. that being at Rome hee saw Prelats and Priests take with them openly from the Churches common whores and carry them in their Coaches to their houses and gardens and in the time of processions that honest Matrons durst not come abroad for feare of them laying in waite to take them The same man further protesteth Cap. 7. that he can truely holyly testifie that in Italy and Germany he found not fiue Priests amongst an hundreth which had conteined themselues from the filthy company of whores And why should this seeme strange seeing the Popes themselues haue beene so beastly Baleur Innocent the eight had sixteene bastards Pius the fourth was so vile a lecher as that in his old age hee tooke things to prouoke lust so exceeded that he died in the bosome of his strumpet as his Epitaph doth witnesse Iohn 13. set vp publique stewes and being reproued by the Cardinals he cut off the priuities of one the nose of another the hand of another c. till at the last hee was slaine in the bed of adultery by her husband whom he thus abused Who so listeth may read more in Platina and others writing of their liues But this may suffice to make all true Christians in stead of louing to loath the Roman Church whose inerrable Head being such what shall we iudge of the tayle If they shall say that as great corruptions of manners are found amongst the Protestants also our Apologie is that it is the enuious man which hath done this there is no such corne sowne in the field of our Church but wholsome and holy we abhorre these as the diuels tares and shame to defile our paper with writings patronizing these euills as they doe yea wee say with the Apostle Absit God forbid that such abhominations should raigne in the Church of God 2. Duty To study to far holy The second duty is for euery man to study to bee holy an hater of sinne and a louer of vertue to striue against all false waies and to endeauour after perfection of obedience to walke in sinceritie Ephes 4 and to banish Hypocrisie seeing that all the true
members of Gods Church are wont thus to doe They are Saints as hath beene said they put off the old man with the lusts and put on the new This we doe all acknowledge when we confesse I beleeue the holy Church but alas how few doe accordingly how is holinesse scorned he that is not carried away with the streame of common impieties but is carefull to haue a good conscience before God and man shall be made a gazing stock and laughing stock They say a yong Saint an old diuell onely good fellowes that defile themselues with swilling whoring swearing and vanitie they are the men most generally esteemed in these miserable daies The Lord then hath but a poore Church euen in the middest of his true visible Church it is but a little flocke vpon which he will bestow the kingdom Wherefore let all such as loue this kingdome beware this broade way Heb. 11.14 and study for true holinesse without which no man shall see God 3. Duty To renounce cōfidence in works The third duty is to renounce all confidence in our owne workes and whatsoeuer we can doe and to seeke for iustification only by the merits and obedience of the Lord Iesus Christ who is made vnto vs of God 1 Cor. 1.30 iustification and redemption We must be holy and exercised in holy and good workes that we may be members of the holy Church but farre be it from vs to relie vpon our owne workes or holinesse for so wee may seeke after righteousnesse with the Iewes Rom. 9 but not attaine it We must haue the long white robes of Christs righteousnesse to couer vs that we may be vnblameable and without spot before the Father his blood washeth the Church Reuel 6 and sanctifieth it that it may be presented without spot or wrinkle Wherefore let not the standers of Papists hinder vs from following this rule though they falsly charge vs with abrogating good workes whilest we seeke to be iustified before God by the righteousnesse of Christ alone for in so doing we may boldly say with the Apostle We doe not disanull the Law but establish the Law seeing we teach the necessitie of holy and good workes 4. Duty to be confident against Purgatory The fourth duty is to be confident against the feare of Purgatory fire wherewith the Papists teach that we al must be purged before that we can enter into Heauen and that the torment hereof exceedeth the pangs of any suffering in this world because that by death the flesh is abolished in the faithfull and perfect holinesse is attained as hath beene already shewed That fire is but mans inuention to scarre fooles and babes and to cony-catch them of a great part of their substance Our Purgatory fire of which it is spoken in Saint Iames and in sundry other places of the Scripture is affliction in this world which is as the fining pot for siluer and gold all other Purgatories were vnknowne to the Prophets and Apostles and to the Christians of former times and therefore no cause is there why we should feare them Quest 36. Which is the third thing that you learne to beleeue concerning the Church Answ Thirdly J learne to beleeue that Gods Church is Catholike that is consisting of persons of all sorts scattered all ouer the world and of all times and ages Esa 2. cap. 40 c. Explan In this answer is fully layd open the meaning of the word Catholique being a Greeke word it signifieth Vniuersall and the Church is here declared to be vniuersall First in regard of persons belonging to the Church viz. men and women of all sorts and conditions high and low rich and poore bond and free Princes and Subiects noble and ignoble the Lord taketh some out of all these estates and degrees into his kingdome Secondly in regard of places the Church is dispersed East West North and South and not tyed to any certaine place or places neither to Ierusalem nor to Rome neither to Graecia nor to Barbaria but wheresoeuer the word of God taketh effect there is the Church also Thirdly in regard of time the Church was from the beginning is now and shall be throughout all ages and in the end of this world be crowned with Eternity as the head thereof Christ Iesus is Secondly for the proofes of these things Nothing is more common in the Scriptures than that all people and all nations shall come and worship the Lord shall see the saluation of God and haue ioy light and gladnesse instead of sorrow and heauinesse And this was typically represented in Noahs Arke whereinto entred the creatures of all sorts foure footed beasts and creeping things feathered fowles and all manner of cattle both cleane and the vncleane Now the cleane of these set foorth the Iewes Act. 10. and the vncleane the Gentiles as was shewed vnto Peter the cleane set foorth the righteous and godly the vncleane the lewd and wicked as the Lord would haue the Iewes vnderstand when he forbad them to eate of the vncleane the feathered fowles and the more noble beasts great and noble persons the creeping things Leuit. 11. the poore and needy of all which some were receiued into the Arke and some are receiued into the Church yea the very vncleane wicked when they repent Reuel 7. Moreouer in the Booke of the Reuelation as some were sealed of euery Tribe of Israel Dan onely excepted because of his Idolatry so were some of all kindreds nations and tongues which together made such a multitude as could not be told And this vniuersality of the Church was noted to haue beene euen whilest the Temple stood for when the Holy Ghost did wonderfully giue vtterance to the Apostles in all languages some of all nations are said to haue bene there Acts 2.5 Parthians Medes and Elamites and the Inhabitants of Mesopotamia men of Cappadocia Pontus Asia c. men fearing God which dwelt there for religions sake More particularly for persons belonging to the Church the Lord doth both inuite all when he sayth Come vnto mee Matth 11. Marc 16. all yee that are weary and heauy loaden and J will refresh you and Goe preach the Word to euery creature And by his Apostle Paul saying 1 Tim. 2.1 Verse 3. Verse 4. 2 Pet 9. Let prayers and supplications and giuing of thankes be made for all men For this is good and acceptable in the sight of God our Sauiour who would that all men should be saued and come to the knowledge of the truth and Peter saying The Lord would haue no man to perish but all men come to repentance Euen as he that inuiteth to a feast Matth. 22. is willing that all the guests which are bidden should come partake of his feast onely if worldly temptations hinder any hee is wroth and will destroy them if they refuse to come because of their profit Luc. 3. their pleasure their security c.
the matter is suppressed because that would haue beene too great an euidence against them Not long after Ardanus Bishop of Northumberland vnder King Oswaldus opposed himselfe against the same alledging that the grieuous things of the law the burthens of the Pharisees were not to bee propounded to the people Anno. 670. Colmanus another Bishop stoutly resisted the shauing of Priests and other fooolish ceremonies that were vrged but the King taking against him he preuailed not and therefore went from his Bishopricke into Scotland with those that tooke part with him The like resistance had his Predecessour Fannanus made before Auintint lib. 3. Annalium c. Afterwards anno 714. when Boniface who was called the Apostle of the Germans was sent of Gregory the second for the like purpose of establishing Romish ceremonies he was resisted by Adelbertus Gallus Clemens Scotus Sampson Scotus Virgilius and Sidorius learned men who could not endure the ceremonies vrged about the Sacrament of the Lords Supper and Baptisme but they were oppressed by the Popes authority viz. Gregory the second Gregory the third and Zachary Anno 774. Egila Nist Magdeb. Cent. 8. cap. 10. a Bishop in Spaine who before had much reuerenced the Bishop of Rome afterwards vnderstanding that his traditions depended not vpon Gods Word hee contemned them for which cause hee stirred vp other Spanish Bishops against the said Egila Anno 899. there was one Claudius Cent. 9. cap. 10. who had beene a Priest in the Court of Charles the Great which taught the same doctrine that Luther afterwards did inueighing against the imagery and superstition of those times Baleus Trithsnus Anno 841. Bertram a Priest in France who was greatly esteemed by Charles the brother of King Lotharius taught that the body of Christ was not really present in the Sacrament but is by faith receiued Anno 847. Thergaudus Bishop of Treuiris inueighed grieuously against Pope Nicolus hee called the Pope Antichrist and a Wolfe saying Auentiniâ— Reginâ—l lib. 2 Cum sis seruus seruorum Dominus Dominantium esse contendis When as thou art by profession a seruant of seruants thou striuest to be a Lord of Lords Hee called Rome Babylon Being called to Rome together with Guntherius Guntherius Bishop of Calleâ— he was excommunicated vnheard and after slaine Anno 859. S. Vdasrick Bishop of Augusta held that the Roman Bishop might erre and proued learnedly by sundry arguments that it was lawfull for Priests to marry Hist Mag. Cent. 9. cap. 10. Anno 1054. Berengarius a learned man had many followers who stoutly maintained that the body of Christ was not really in the Sacrament Anno 1071. Lanfranke Hist Magdeb. Cent. 1â— cap. 10. Arch-Bishop of Canterbury is said to haue corrected the writings of the Fathers according to the Catholique Faith whence it must needes follow that the Church was then gone froÌ„ the purity of the Fathers times which was noted by some but to blinde their eyes this correction was made In the Epistle of Anselme there is a forme of visiting the sicke prescribed in this manner The Priest should say Thou confessest that thou hast liued so ill that thou hast deserued hell Hist Magd. Cent 11. cap. 6. The sicke answers Yea Doest thou repent thee of these thing He answers Yea Doest thou beleeue that the Lord Iesus Christ dyed for thee He answers Yea Doest thou giue him thankes He answers Yea Doest thou beleeue that thou canst not be saued but by his death He answers Yea Go to therefore whilst thy soule is in thee put thy whole trust in this death trust in no other thing commit thy selfe wholly to this death with this couer thy selfe all ouer winde vp thy selfe all ouer in this death S. Anselme was a Lutheran Whence it appeares that according to the present doctrine of our Church it was held then and that meritorious workes wrought by men were in no request for iustification and saluation Anno 1110. Florentinus a Bishop auouched that Antichrist was then born Platina Blondas for which he was called to account by Paschalis the second and suppressed Anno 1135. one Francis an Abbot maintained that Christs body was not really in the Sacrament Hist Magd. Cent. 12. cap. 5. Anno 1110. Petrus de Beuis a Priest Henry a Monk in France taught that the body and bloud of Christ were not offered in the Masse neither that it was a sacrifice made for the saluation of soules that Altars were to be destroyed that the substances in the sacrament were not altered that sacrifices and masses and prayers and almes c. being made for the dead Cent. 12. cap 9. were fooleries and profited not that Priests and Monkes were rather to marry then to burne that Crosses were not to bee reuerenced that the Canonicall Scriptures were onely to bee beleeued and that the writings of the Fathers haue not equall authority and of these the one was burned the other hardly escaped Bernardi vita Anno 1190. Bernard a learned Father though hee was not so sound through the iniquity of the times in all things yet in the case of iustification he speaketh like a Protestant when being in danger of his life he said I am not worthy J confesse neither can I by mine owne merits obtaine the Kingdome of heauen but my Lord obtaining it by a double right viz. of inheritance and by the merit of his passion being content with the one himselfe h e bestoweth the other vpon mee Anno 1220. one William a Goldsmith said that Rome was Babylon the Pope Antichrist was therfore burned Hist Magd. Cent. 13. cap. 2. Anno 1250. Gâ—lielmus de sancto Amore was banisht for an heretique and his bookes burnt Robert Grostâ—d Bishop of Lincolne a zealous opposer of Papall tyranny should haue had his bones digged vp and burnt but that the Pope being terrified in a dreame desisted from this his enterprize Anno 1260. on Laurence an Englishman had his bones burnt after that they were taken out of the graue Anno 1350. there were many sincere Teachers specially Iohannes de rupe Scissiâ— Anno 1360. Armachanus an Arch-bishop in Ireland Anno. 1370. Iohn Wickâ—liffe disputed openly at Oxenford and was defended by K. Edward the third and the Nobles against the Pope Summa Conc. a Bartholomâ—o Goranza collecta The poynts maintained by him were That the materiall substance of bread and wine remained in the Sacrament That outward confession to the Priest was superfluous and vnprofitable That if any man giueth almes to the idle Friers hee is excommunicate That hee which entreth into any such order is made more foolish and vnfit to obserue Gods Commandements That the Church of Rome is a Synagogue of Satan neither is the Pope the Vicar of Christ That it is a foolish thing to beleeue the Popes Indulgences c. Anno 1410. Iohn Husse and Ierome of Prague were famous in Bohemia Conc. fol.
their bodies Reuel 7. not distempered through heat or cold hunger or thirst sickenesse or infirmities and lastly their continuall rest from all labour and paines and yet no darkenesse of the night for they shall keepe a Sabbath from weeke to weeke and from moneth to moneth Esa 66.23 and the Lord shall bee a perpetuall light vnto them 2. They shall haue added vnto their ioy Reu. 21.25 riches for be not there wonderfull riches thinke you where the very Pauements shall be of Gold chap. 2.26 c. where the riches of all the Gentiles shall be brought in to them 3. Vnto their riches shall be added glory therefore it is called a crowne of glory reigne ouer nations our bodies shall shine as the Sunne and be like the glorious body of Iesus Chirst Phil 3.21 4. Our happinesse shall exceede for all these euen as the glory of the Sunne exceedeth all the rest of the Starres and the glory of Kings all the rest of their subiects for this life shall bee vnto vs a Kingdome and hence it is that the Prophet saith The eye hath not seene nor the eare heard any other God that doth so to him that waiteth for him Esa 64.4 5. Our happinesse shall bee absolute vniforme and entire not mixed as all worldly happinesse is pleasure hauing irksomenesse abundance hauing wants glory and honour accompanied with shame and ignominy but in this life Reuel 7. Esa 65 19. All teares shall be wiped from our eyes wee shall sorrow nor grieue no more our delight shall euer bee fulnesse of ioy 6. These things shall not be by intermission and fits but continually yesterday and today the same as the damned in hell can haue no remission of their paines so shall the saued in heauen haue no diminution of their ioyes but as they that liue shall not sometime be dead and sometime liuing no more shall they that liue the euerlasting life bee sometime in pleasures and sometime without for their life is pleasure riches and glory Prou. 16.4 Lastly all this shall be for euer and euer for farre more thousands of yeares then the Sea hath drops of water the earth hath spires of grasse and all men haires vpon their heads and so beginning againe circularly without ende For heerein is God perfectly glorified and the wicked are fully iudged which is the last end of all Gods workes according to that Hee made all things for his glory and the wicked for the day of Iudgement For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for euer doth some time set foorth no more but a certaine large time at the last to be ended as the time of the Mosaicall Law or the time of this worlds continuance for thus it is said of ceremonies yee shall obserue these things for euer and of the earth Eccl. 1.4 It standeth for euer yet when it is said that the life â—o come shall last for euer the meaning is as the Lord liueth for euer vnto whose dayes infinite millions of yeares can put none end for death is swallowed vp of life all cause of death is taken away and so neuer neuer can this life cease but still still remaineth simply without respect vnto any period of time The life euerlasting 1. Duty Carefully to fly such sins as are threatned with death 1 Cor. 5 9 10. For the duties of this faith The first is carefully to breake off all those sinnes the doers of which are expressly threatned that they shall neuer enter into the Kingdome of Heauen Such are named to be fornication adultery Idolatry buggery wantonnesse theeuing couetousnesse drunkennesse rayling extortion for such saith S. Paul shall not inherite the Kingdome of God Gal. 5.19.20 Vers 21. In another place he reckoneth vp the same sinnes againe and further addeth witchcraft hatred debate wrath seditions heresies enuy murther and gluttony of which saith hee I tell you before as I also told you before that they which doe such things shall not inherite the Kingdome of God Math. 25. Reuel 22.15 And our Sauiour Christ further numbreth vnmercifulnesse to the poore and the holy Ghost by Iohn the Diuine inchanters lyers and dogs meaning contemners and neglecters of holy things of whom he saith That they shall bee without the gate of the City 1 King 1. Wherefore let vs all with one accord bee at enmity with these vices and watch ouer our hearts and wayes that wee commit them not When Shimei was threatned by Salomon saying Whensoeuer thou shalt goe ouer the brooke Kedron thou shalt dye the death what else could hee expect though vnder so mercifull a Kings gouernment but death when he should transgresse as he found it to his cost so what other thing can wee expect if wee liue in any of these or other grieuous and heynous sinnes concerning which the Lord hath said if thou doe these thou shalt not enter into life but to bee shut out indeed at the latter day Ierusalem in which wee looke to liue is aboue our soules must flye vnto it to vse the words of the Prophet Esa as Doues vnto the windowes but sinne is an heauy clogge and presseth downe if we thinke to be rid of it at leysure when we list we are deceiued for it hangeth on fast Heb. 12.1 how then can we hope to get thither vnlesse wee doe lighten our selues hereof All our faith is vanity our profession is deceit and instead of this endlesse life our end will be miserable death 2. Duty To enter the way of life The second duty is to striue to enter and to walke on in the way that leadeth to euerlasting life and neuer to goe out of it to our dying day and this is the way of good works which God hath appointed that we should walke in them Eph. 2.10 Ioh. 5.29 They that haue done good shall enter into life they that haue done euill into condemnation Reuel 22.14 Blessed are they that doe his Commandements that their right may bee in the tree of life and that they may enter in by the gate of the City Though it be a straight and narrow way and there bee few that finde it most men goe the contrary way yet if thou wilt enter into life thou must keepe the commandements Math. 7.14 Wherefore goe not with the multitude which bee in the broad way but embrace the counsell of Christ Striue to enter in at the straight gate and that whilst thou hast time Will any man being in a strange Countrey returne to his home and yet not take the right way thither And will any man then being in the Countrey of this world come to his home in Heauen and not take the right way How is it then that wee hope to come to eternall life and yet refuse to take the way thither yea to hearken to the guides or to be led by them whom the Lord hath appointed to bee a
Law is also a Schoolemaster when we are come to Christ euer checking and correcting vs when wee walke not according to the straight rule thereof but the Gospel vpon our humiliation comforteth vs and assureth vs that al our aberrations and going astray are remitted so that there be an heart vnfainedly hating that euill which we doe Rom. 7. Now as there be differences betwixt the Law and the Gosspell so there be some things wherein they agree The agreement of the old Testament and the new Heb. â— 1 Mat 3. 1. In the author God not as the mad Manichees taught the bad God to be the author of the law and the good God the author of the Gospell for the same God which spake by his Son Iesus Christ in these last daies spake also at diuers times and in diuers maners in times past he that said from heauen this is my beloued Son heare ye him the same God spake all these words said from heauen I am thy Lord thy God which brought thee out of the land of Egypt out of the house of bondage c. 2. They agree in the threatning of sin and vrging obedience vnto the Lord in all things but the Law vrgeth it for feare the Gospel for loue If ye loue me keepe my Commandements the Law as the meritorious cause of life the Gospell as most necessary signes of the life of faith and the way that God hath appointed vs to walke in vnto life the Law giueth no hope in the case of swaruing from the strict rule thereof the Gospell giueth hope to the penitent and where the like hope is giuen by the Prophets they doe rather play Euangelists then Preachers of the Law 3. They agree in this that howsoeuer the Gospell giueth hope to the penitent yet it denieth all hope to those that liue and die in transgression of the Law for against such most common are the threatnings contained in the Gospell They that doe such things Gal. 5.17 shall neuer inherit the Kingdome of Heauen 4. They agree in this that there is no contradiction betwixt them but as they come from one and the same spirit so there is a sweet harmony consent between theÌ„ the one only sheweth what God doth strictly require in his iustice the other how his iustice is satisfied and yet his mercy to sinfull man appeareth the one saith he that breaketh the Commandements shall die the other saith that because man through the weaknes of his nature could not but breake them one man that neuer brake any the least of them died in the stead of sinfull man and thus freed him that was the son of death from death and damnation 5. They agree in the Ministers of them both for they of the Law were to be without blemish their lipps were to preserue knowledge they were to liue of their seruice they were diuers sorts both Priests Leuits they were watchmen c. so ought the ministers of the Gospell they must be vnblameable apt to teach they that preach the Gospell are to liue of the Gospell 1. Tim 3. 1. Cor. 9.24 Ephes 4.12 2. Pet. 5.2 some are Doctours some Pastours c. they are Pastours watching and keeping their flockes as those that must giue accounts for them And thus much of the third generall The manner how this law was giuen Exod. 19.20 The next thing to be spoken of in generall is the manner how this Law was giuen and that is described in the nineteenth and twentieth of Exodus 1. First there was great preparation three dayes together the people were sanctified according to the manner of those times by washings and purifyings shewing both what need wee haue by prayer and reading of the holy Scriptures which may bring vs from worldly to heauenly meditations to prepare our selues euer before that we come to heare the Lord speaking vnto vs in the Ministery of his holy word and also how wee must euer be more and more doing away by the Spirit of Sanctification the blots and blemishes of our natures that we may be the fitter to come into the presence of the Holyest 2. Secondly a straight charge was giuen that neither man nor beast vnder paine of death should come neere the Mount whence the Law was to be deliuered but certaine marks were set beyond which none might dare to passe shewing as the Apostle hence noteth 2. Cor. 3.6.7 Heb. 12.19 how glorious was the Law now to bee deliuered and if such as passed the markes set them were without mercy to die the death that much more the transgressours of any of these precepts should die and find no mercy Heb. 12 2â— Thirdly the Lord descended with great terrour the Trumpet sounding the earth shaking and Lightnings flying abroad insomuch as that the people are noted to haue run away and Moses himselfe to haue said I tremble and quake shewing that the things here vttered were graue and waightie and to be receiued into the heart with a feare of offending against them and also that when the time shall bee of calling the offenders to account with what wonderfull terrour the Lord will then come against them 4. Almighty God himself spake al these words in the hearing of al the people but wheÌ„ they were too weak to beare his words and desired that the Lord would not speake any more for so they should die but promised obedience if Moses should speak two tables of stone were giuen vnto him written with Gods own finger that he might carry them to the people shewing hereby how stony-hard our hearts be and that Gods finger alone is able to imprint them there his speech from Heauen must worke in vs a reuerence of them otherwise we shal all be too negligent of his Lawes 5. When Moses had broken these Tables through zeale seeing how God was dishonoured in his absence by golden Calues which they had set vp and worshipped the Lord bad him hew two other Tables and therein he wrote all the words that were in the first shewing hereby that mans heart by Gods creation had all the lawes ready written in it as the Tables prepared by God himselfe had but the heart which he had gotten vnto himselfe by falling away from God is without any letter hereof in effect vntill that the Lord wrote them anew as it was with the Tables prepared by Moses 6. Lastly when Moses had been long with the Lord and came with these Lawes vnto the people his face shone so as they were not able to looke vpon him for which cause he vsed a vaile when hee came vnto them and put it off when hee returned vnto the Lord shewing hereby as S. Paul noteth 2. Cor 3.13 â—4 that the Iewes should not be able to see into the end of the Law Christ Iesus vntill the vale of blindnesse and hardnesse of heart were taken away by the Lord neither yet could any of the Gentiles without the same
these things could not better haue been couched together The first words expresse the first Commandement of hauing the Lord for our God for this is to belieue in him to loue him to feare him and to pray vnto him the second is expressed in the next words to worship him and to giue him thanks it being the duty of this Commandement purely to doe the parts of his worship the third is expressed in the words following to honour his holy name and his word it being the maine matter specially pointed at there that in all things Gods name and his Word be glorified and the fourth of keeping holy the Sabbath and then deuoutly seruing God in the duties by him appointed is expressed in the last words and to serue him truly all the dayes of my life as will appeare more plainely in the larger opening of euery of these Commandements as here followeth Quest 53. How many be the parts of euery of the Commandements of the first Table Answ Two the Commandement it selfe and the reason thereof Explan Before that wee come to the particular handling of each Commandement two things are further to bee premised first certaine rules are to be laid downe tending to the better vnderstanding of them and then is to be shewed the singularity of these Commandements concerning God aboue those that concerne our neighbour Rule 1. Rules for expounding the Commandements First for the Rules one is this Euery affirmatiue commanmandement includeth his negatiue and the negatiue the affirmatiue as for example the third commandement is negatiue Thou shalt not take the name of the Lord in vaine now it containeth also the affirmatiue thou shalt honour the name of the Lord and so of the rest and this is plaine from sundry places thus expounding them The fourth Commandement expoundeth it selfe thus when the Lord vnto the affirmatiue Keepe holy the Sabbath day addeth the negatiue Thou shalt doe no manner of worke therein The fifth is thus expounded where it is said He that curseth Father or Mother or that is disobedient vnto them shall bee brought forth and stoned to death and generally the commandements of the second Table being all negatiue but one are thus expounded of our Sauiour Christ saying the second is this Thou shalt loue thy neighbour as thy selfe Rule 2. The second rule is this Euery negatiue commandement doth bind alwaies and vnto all times euery affirmatiue doth onely bind alwaies but not vnto all times also as for example Thou shalt not haue no other Gods but me the affirmatiue of hauing the Lord for our God doth bind alwaies so that he sinneth whosoeuer at any time denieth the Lord in his heart or doth contrarie to the feare or loue of God but hee sinneth not that doth not actually exercise these affections at all times because that a man sometime sleepeth sometime through the violence of diseases looseth the vse of his reasonable soule many times also is possessed with vehement thoughts which employ the mind another way and lastly occasions are not at all times offered to try our hearts The fourth Commandement in the affirmatiue hath Remember that thou keepe holy the Sabbath day against this hee sinneth whosoeuer doth breake the Sabbath but he sinneth not that doth not keepe it at all times and parcels of times because the weakenesse of our natures requireth some rest and pause at what time we cannot be busied in holy exercises The like is to bee said of honouring our parents c. But come to negatiue Commandements and you shall see that whosoeuer ceaseth from obseruing them at any time is a sinner for example Thou shalt doe no murther is a negatiue command and so is Thou shalt not commit adultery if any man then shall murther at any time or be adulterous whether he be drunken or sober angry or quiet tempted or not in whatsoeuer place time or occasion hee is a transgressor and this distinction is set forth amongst Schoole-men by the termes of semper and ad semper The third Rule is this Rule 3. Euery commandement forbidding any sinne doth not onely forbid the sinne named but all sins of the same ranke also and all occasions of the same and the maine sinne onely is named to make the branches the more odious as being of the same nature before the Lord. Thus Christ himselfe interpreteth the sixth seauenth and third commandements where reprouing the Pharisees doctrine Math. 5. only forbidding murther and the act of adultery and false swearing by Gods holy name he teacheth that euen vnaduised anger is a sinne and to looke vpon a woman to lust after her is adultery and to sweare any oath at all in ordinary communication is from the Diuell by which we may gather how we are to vnderstand the other commandements also The fourth rule is this Rule 4. The Commandements of the first table are absolutely to be kept and for themselues the other of the second table are to bee kept for the first For if any man shall obserue this Thou shalt haue none other Gods but mee Thou shalt not make any grauen Image c. or thou shalt not take the name of the Lord in vaine in meere obedience to the Kings Lawes or thereby to please holy men who doe spit at the workers of such abhominations and not through an imediate reuerence of that heauenly maiesty which hath commanded that mans obedience is none obedience his keeping of these lawes is no keeping of them because the maine thing heere intended is neglected viz. the setting vp of God in our hearts aboue all and that which is most abhorred is practised viz. the feare of God taught by the preceps of men Esa 29.13 And on the other side who so shall obserue these lawes Thou shalt not kill Thou shalt not steale c. without being moued herevnto through a conscience of the first table commending the loue of God vnto vs and the loue of man for Gods cause after whose Image he is made his keeping also is no keeping of the law because the praise of men is the marke at which he aymeth or else that he may be dealt friendly withall againe and thus did the very Pharisees and Publicans Math. 6. Math. 5. Hee only loueth his neighbour aright which maketh the loue of God the fountaine and beginning of his loue to his neighbour Rule 5. The fift Rule is this Howsoeuer the least commandement is not so small but the breach thereof deserueth death yet the breaches of some commandements are greater and more heynous then of others Thus to breake the commandements of the first Table is in it selfe simply more heynous and this sinne shall haue a more grieuous punishment in hell then sinnes against the second table For Sodom and Gomorrah saith Christ vnto the Iewes Math 11. shall rise vp against you and condemne you because their sinne in refusing and denying their God and Sauiour was greater then all
the sinnes though most loud crying of that people And for this is it that the maine sinnes against euery precept of the first Table were censured with death but it is not so with all those of the second Table Yet doe I not so rigorously presse this rule as to inferre that the least sinne against the first Table must needs bee more heynous then the greatest against the second which hath beene rashly concluded by some Can any Christian perswade mee that I commit a more damnable sinne in being ouertaken with a nap at a long Sermon or comming once late to Church then if I had murthered my owne Father Let me be throwne out of a window if I thinke that Eutychus Act. 20.9 sinned more grieuously then Cain Gen. 4 8. In gathering a proportion betweene one sin and another all respect is not to be had to the obiect against whom the offence is done but regard must bee had also of the kinde of the action committed of the malice or infirmity of the committer c. These bee sometime so superlatiue that they ouerbalance the generall respect to the obiect The comparison therefore betweene the two Tables is to receiue modification and moderation by restraints as caeteris paribus or where there is not ouermuch imparity otherwise in eodem gradu aut specie wherein affections intentions malices presumptions infirmities neglects c. are to bee counterbalanced among themselues and one against another The sixt Rule is this there is so neere a relation betwixt all the commandements of the morall law Rule 6. that whosoeuer obserueth all failing onely in one poynt is guilty of all because as S. Iames teacheth there is one and the same the Author of them all And hence it is that Of two euils Iam. 2. â—0 being mala culpae not penae not the lesser but neither is to bee chosen And hitherto of the first thing now followeth the second Rule 2. Of the singularity of these Commandements of the singularity of these commandements which is in this that euery of these foure hath both the commandement and the reason which is plaine in the three latter and is only called in question in the former because it is not placed as a reason but as a preface to all the commandements before any charge giuen Whence it is The first commandement hath a speciall reason that some haue made it a generall preparatiue perswading to the obedience of all these lawes But it will appeare I take it to bee a speciall reason of the first also and more properly belonging vnto it if we consider first that the other three being subordinate haue their speciall reasons and much more then should this being chiefest and ground of all Secondly the identity of the reason heere vsed and in the second I am the Lord thy God and I the Lord thy God am a iealous God both being alike fit to strike terrour into the offenders as the precepts are alike the one forbidding inward the other outward Idolatry so that if this of the first bee made only generall for the same cause may that of the second and neither shall haue their speciall reason Thirdly if it bee further considered how this reason doth specially fit the precept I am the Lord therefore thou shalt acknowledge me and none other I brought thee out of the Land of Egypt c. therefore thou shalt be vngratefull if thou deny me or ioyne any fellowes with me Quest 54. In which wordes is the first Commandement contained and in which is the reason Answ The Commandemennt is in these words Thou shalt haue none other Gods but me The reason in these I am the Lord thy God which hath brought thee out of the Land of Aegypt out of the house of bondage Quest 55. What are wee heere commanded Answ To haue the Lord for our God which is to loue him aboue all to feare him aboue all to put our whole trust and confidence in him and to make our prayers vnto him alone The manner obserued in handling the Commandements Explan The method which I intend generally to follow in opening the commandements is first to handle the commandement it selfe and then the reason and in euery commandement these two parts the duty inioyned and vice forbidden where the commandement is affirmatiue and contrariwise first the vice forbidden and then the duty when it is negatiue This first commandement is mixt or compounded of both thou shalt haue me for thy God and none other 1. Duty Inioyned Touching the duty it is to haue and to set vp in our hearts and practices the Lord Iehouah who only raigneth in Heauen and in earth for our God which is the maine and principall scope of the whole Law euen as the maine duty of a Subiect towards his Prince is to acknowledge him and to sweare allegeance vnto him which if it be not what will all other Lawes and Statutes auaile What likelihood is there of being contained in obedience in other things Surely none at all but that the person which is vnconformable in the first will liue like a disorderly Riotour and dangerous Traytor So if we refuse to set vp the true God in our hearts which is our vowing allegiance what other account can the Lord make of vs but as of a company of Out-lawes and vnworthy to liue in the Common-wealth of his Church and to bee fellow-Citizens with his Saints Now the Lord is not then acknowledged this duty is not then performed when we make profession in word and outwardly of seruing the true God but when wee loue him in the highest degree when we feare him trust in him and seeke vnto him in all our necessities Wherefore Almighty God in commenting vpon this precept in other places of his holy Word hath shewed expressly how earnestly hee requireth all these things 1 Duty To loue God First for loue he vrgeth it with such a Preface and straineth himselfe to so many varieties in pressing it as if hee would make knowne that all else were nothing without it Heare O Israel Deut. 6.3 saith he by his seruant Moses and take heed to doe it that it may goe well with thee and that thou maist increase mightily c. And againe Heare O Israel the Lord is God only Verse 4. Verse 5. thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might 2. For feare he calleth for it by his Prophet 2. Duty To feare God Mal. 1.6 as they would haue him to account them for his seruants and children If I be a father where is mine honour if J bee a master where is my feare saith the Lord of Hosts And our Sauiour Christ so preferreth this feare as hee putteth downe all feare of great ones in this world in regard of it saying Feare not him which can kill the body but is not able to kill the soule but feare
in a chest So the Lord would haue vs at any time to come vnto his owne Maiesty and whereas this is slandered with the name of presumption let not any word or sillable tending heerevnto be shewed in all the Scriptures and then wee will yeeld it to bee so also but sure it is that all things there sound to the contrary that God is very gratious to all that seeke vnto him without the help of Aduocates Or if we need an Aduocate as sure we doe such an one as partaketh both natures we haue one appointed vs Iesus Christ the righteous 1 Ioh 2 2. who is the propitiation for our sinnes and therfore I am sure that such as flye to others in auoyding supposed presumption doe incurre very damnable superstition Rom. 10. Now we cannot thus set vp the Lord yet in our hearts vnlesse we know him according to that How shall thâ—y call vpon him of whom they heard not So how shall wee pray vnto him whom wee know not How shall wee loue him and trust in him Ignoti nulla cupido There is no desire of a thing vnknowne we will neuer take any paines in seruing the Lord vnlesse we know him For this cause is ignorance so much exclaimed against and the knowledge of God so highly commended as that it is said to be life eternall Wherefore wee must also endeauour our selues in this as the foundation of all Ioh 17. Hâ—b 11. seeing he â—hat commeth vnto God must first know what God is But concerning this wee shall not need to adde any more in this place because it hath been already handled in the sixth Question vnder the title What God is Quest. 56. What are wee forbidden in this Commandement Answ First Atheisme which is the acknowlâ—dgement of no God Secondly ignorance which is the neglect of he knowledge of God or of his Word Thirdly prophanenesse which is a regardlesnes of God and of h s worship that is prayer hearing of the Word and receiuing of the Sacram nts Fourthly inward Idolatry which is the giuing of Gods worship vnto creatures by praying vnto them trusting in them or setting our hearts vpon them Explan After the duty Vices forbidden in this Commandement 1. Breach by Atheisme heere follow the vices and sins against this Commandement not all but the principall which haue also other branches springing from them The first and maine breach of this Commandement that striketh at the very head is Atheisme a monster in nature whereby the creature riseth against the Creatour not as the men of Babell to stop the passage of his iudgements but vnlike to all men to disanull him to make him without being who giueth being to all to pull him out of his Throne and to leaue him no authority who is aboue Kings and Princes and to put downe his power who alone by his power vpholdeth all things and in whom only we liue and moue Yet such a sin as this there is amongst monstrous and vnnaturall men and that not only amongst some barbarous people in profession which is the heighth of Atheisme but euen secretly in the heart with which kinde many are infected euen vnder the Gospell And this is when men doe but in their hearts imagine that it is all vanity which is spoken of God or that there is no such God as the word doth describe vnto vs. The diuers kindes of Atheisme Thus there be sundry sorts of heart-Atheisme as first that which Dauid complaineth of in the Psalme The foole hath said in his heart that there is no God Which is when men through a selfe-conceitednesse affect to be wiser then all the world Psal 14.1 doe hold this that there is a God not really but in opinion or shew being an Idol Scar-crow fit only to keepe simple persons in awe by these their reaching imaginations prouing themselues most simple and foolish of all others For what greater folly can there bee then to haue the vnderstanding blinded more then bruite beasts Psal 104. whose eyes doe looke vnto God and so receiue their food in due season but these being daily fed and cloathed by the same God are not able to see so farre as to him that reacheth out the hand of prouidence continually to sustaine them O Aegyptiacall darknesse with which they are beset which neuer befell any that were left vnto nature onely except Epicures Belly-gods that lay ouer-whelmed in the bottome of pleasures gulfe Act. 17. all others scorned to be Atheists and rather than vnto none did sacrifice to the vnknowne God as wee may see by the Athenians Psal 10.3 A second heart-Atheisme is to conceiue otherwise of God then he hath reuealed himselfe in his Word for whatsoeuer is there spoken of God such an one he is yea euery attribute of God is God so that the heart conceiuing a God without any of these is guilty of Atheisme Now the attributes of God are mercy power iustice presence wisedme and holines all infinite and in the highest degree so that he which goeth on in sin blesseth himselfe with the couetous he which flattereth himselfe with a conceit of Gods absence far aboue in the Heauens and couered with the clouds with the wicked against whom Ioh sharpeneth his tongue and he which kisseth his hand in secret Iob. 22.22.3 and sacrificeth to his nets in his prosperity praising his owne diligence industry with the wicked ones of Zephanies time Zeph. 1.12 ascribing neither good nor euill to the Lord hee I say hath an heart possessed of Atheisme And hence ariseth also a third Atheisme when any shall conceiue otherwise of God in regard of the persons in the God-head viz. denying either the Sonne or Holy Ghost as Turkes and Iewes 1 Iâ—h 2.23 for he that hath not the Son neither hath he the Father and then must needs be an Atheist as by the same reason he is that hath not the Holy Ghost For the ground of this truth there is a God See aboue vnder the sixth Question 2. Breach is by Ignorance The second breach of this Commandement is by ignorance which is the very next dore to Atheisme because that where ignorance preuaileth there can be but a poore deale of loue little confidence and simple seruice done vnto the Lord. This ignorance is somtime simple somtime affected Simple ignorance when the meanes of knowledge bee wanting either within a man there being dulnesse want of capacity or without there being no vision prophesying failing preaching coldly or seldome exercised and this excuseth not simple people thus liuing in ignorance Luc. 12. if they doe things worthy of stripes for they shall notwithstanding be beaten euen where vision faileth the people perish Ezech. 3. But if there bee fault in the watchmen their blood shall also bee required at their hands Neither ought this to seeme strange considering that naturall visible meanes the Heauens Sun Stars Rom.
1.20 doe reueale to the conscience the inuisible God head power wisedome and goodnesse that all may be without excuse Affected ignorance is when there is no fault in the means wanting but people are content to be ignorant euen vnder the meanes that they may sin the more freely pretending that they are not booke-learned want leasure and haue businesse enough both to toyle and study for necessary bodily sustenance And this was the ignorance of the Iewes who tolde Ezechiel that they would not heare nor obey Ezech 3. Ioh. 3.1.9 and of whom Christ saith that light was come into the world but men loued darkenesse more then light but what saith hee of such Verily This is the condemnation of the world for he that doth good loueth the light and commeth vnto it And this is verified at this day for as poore and as vnlearned as any that vse these pretences come to the light of Gods word and are blessed with much diuine knowledge and are neuer a whit the further from meanes of sustentation heere neither Math. 4. Yea if all these naturalls were not blinde they would see that man liueth not by bread onely but by euery word that proceedeth out of the mouth of God If following this excellent light were some hinderance for the world yet they would see that it were to aduantage seeing the one is but food that perisheth the other food that indureth to eternall life Ioh 6. Which I doe not therefore speak to fauour or incourage poore soules in leauing the workes of their calling and gadding vp and downe to follow Sermons farre off to the pinching of themselues wiues and children I doe rather pitty such and aduise them to consider what the Lord biddeth them remember viz. to keepe holy the Sabath and in the sixe dayes to doe all which they haue to doe Amos 8. considering that there is now no famine of hearing Gods Word in which there should bee neede of wandering vntill faintnesse but great plenty for which his name bee blessed and praised for euer Let such therfore continue their deuotion but not rack it without reason in trauelling after mens persons a thing too vnusuall in many places now adayes neither yet grow so remisse as to neglect good husbandry for the soule of reading meditation prayer and hearing Sermons when opportunity is offered and allowed by authority And for the other that set so light by diuine knowledge whatsoeuer their pretexts bee they are but as fig-leaues to couer their soules nakednesse they shall notwithstanding be found out and placed in the next ranke to Atheists at the last day Obiect 1 Sol They say what needeth so much studying and hearing can all the Preachers say more then this Loue God aboue all and thy neighbour as thy selfe and belieue in Iesus Christ with all thy heart But oh louers of folly and delighters in blindnesse bee there not also for all trades and professions certaine generall short rules which all know but all are not therfore of knowledge enough for the same trades they had neede wee grant notwithstanding to be trained vp many yeares and to haue a long time to be acquainted with the mysteries thereof and shall wee then bee so basely conceited of the Christian profession as to thinke that a little superficiall knowledge of these generalities is sufficient to make a trades-man in this kinde especially considering that the mysteries heere be farre exceeding and we haue nothing this way naturally 1 Cor. 2 14. but as wee are taught of the Spirit neither doe wee know but when wee haue experience according to that of the Psalmist Come taste and see how good the Lord is Obiect 2 But they say further the more knowledge the lesse grace the further from simplicity in dealings the nearer to cunning knauery Sol. Thou art deceiued O man whosoeuer thou art that goest about thus to disgrace that which the Lord will honour is it not Christian knowledge of God and of his wayes that maketh a man thus vnlike a Christian but the corruption of nature and Satans wilines misguiding some to hypocrisie Such to vse the phrase of the Apostle know nothing 2. Cor. 8. as they ought to know they haue none experience seasoning the heart but some borrowed words of wisdome tipping the tongue and affected carriage and gesture of sanctity and austerity wherewith some seeke to catch others with admiration Yet good meanes and measure of knowledge is not bee condemned nor contemned because some perhaps make a maske of it to cloath their owne impieties Wine and other good liquor is not therefore auoyded because distemper followeth when it meeteth with light braines neither is humane learning condemned because some great proficients this way haue beene most aduerse to Christianity Obiect 3 But they say further ignorance is the mother of deuotion there is honestest dealing among such and more feare of offending Sol. It is true indeed it is the mother of popish deuotion who yet require knowledge of the grounds of Religion but not to meddle any further because it is dangerous to their state and as our Sauiour Christ said of publicans and sinners so may we truly say that wicked and prophane persons shal enter into heauen these honest dealers be shut out of doors viz. if they harken to the voice of wisedome these pleasing themselues in their estate and delighting in folly 3. Breach Prophannes The third breach of this commandement is prophanenes which is a regardlesnesse of God when a man being about any villany remembreth not or careth not that hee is in Gods presence but rusheth vnto it as an horse into the battle or as a Lyon seeking his prey goeth on not being daunted by any lets in the way and a regardlesnesse of the worship of God which is when prayer word and sacraments are not vsed at all or without all reuerence as if some stage-play were acted or some old wiues tale told But to deale more strictly with this sinne it hath the beginning from Esau whom God hated as witnesseth the Apostle saying Let there be no fornicator Heb. 12.16 or prophane person as Esau who for one portion of meate sold his birth-right It maketh that the persons infected heerewith preferre any small worldly thing either of pleasure or profit before heauenly things And this sinne sheweth it selfe many wayes Esa 3.9 First by liuing securely in open sins being without shame or regard of God or man as the Iewes were accused by the Prophet saying They declare their sinnes as Sodome they hide them not iust as if he should describe the drunkards and desperate swaggerers of these times for what doe they else but make their liues a trade of sinning as if this were the end for which they were borne into the world What doe they else but as much as in them lyeth discouraging all men from following the Lord prostitute both themselues and others
the heart the very Esse of prayer and a worship due onely to their Lord and ours what warrant I say of doing this vnto them seeing the King would thinke his subiects made his fellowes and greatly disdaine if in his presence we should first kneele and put vp our petitions vnto them and then vnto himselfe For the Papists doe much worse praying oftentimes to the Virgin Mary letting the Lord to stand by as it were a cipher Quest 57. Whence is the reason of this Commandement taken Answ Both from the equity of it because he is the Lord our God and none other and also from the benefits bestowed vpon vs in bringing vs out of the bondage and thraldome of the diuell Reason of this Commandement Explan The sinnes against this law being so great and the duties so necessary aboue al others great need there was that it should be fortified by strong reasons and therefore the Lord hath not omitted to vse these although out of his authority hee might haue commanded and with threatnings haue compelled vs vnto the obedience of his will Which teacheth vs first how vnexcusable men are liuing in sinne there being no meanes to draw them to a vertuous and holy course of life omitted for first it is reuealed what the Lord would haue vs to doe then haue wee his absolute command with which no man can dispence and lastly most forcible reasons to moue vs as wee are not brute beasts but reasonable soules Againe this same teacheth the seruants of God the ministers of his word not to handle it negligently but to study for the aptest and best reasons wherewith it may be more inforced and fastned vpon the hearers because God himselfe hath vouchsafed thus to doe and the other remisse handling of Gods word is as the laying of twiggs without bird-lime the casting of a net into the water without weights to presse it downe O let vs study then to deale most workman like as diuine artists neither playing with texts and multyplying tantologies to the wearying of the hearers for want of paines but let vs study with euident demonstrations and arguments of the Spirit to conuince mens consciences of sin that they may bee ashamed and cease here from and of the truth that they may come to be firmely grounded herein and followers of it Reas 1 Rom. 1.20 The reasons of this Commandement are two First from common equity I am the Lord thy God Euery one is easily yeelded vnto when he challengeth but his due but in requiring you to haue me for your God and none other I chalenge but my due for I am the Lord thy God that is I onely am such therefore yee may easily yeeld this vnto mee and yee shall deale most vniustly and contrary to all equity if yee yeeld not to haue none other Gods but me There is nothing here to be further proued but that the Israelites and all we haue daily experience of viz. that the Lord is God only they had experience of it when all the gods of the Heathen were not able to stand against him alone and the visible most goodly creatures of the heauens and earth do teach vs no lesse euerie day but that the infinite power and wisdome which made them all is the onely God of the whole world and this is Iehouah the Lord whose very name essence or being doth imply no lesse but that he alone hath being of himselfe and giueth being to all other things Reas 2 The second reason is taken from the benefits bestowed vpon his people Which haue brought thee out of the land of Egypt Heb. 2. out of the house of bondage Which Egypt was a type of Satans kingdome vnto whom we were all in bondage till the Lord by his Christ came and deliuered vs. Now it is an vnthankfull part as if the Lord should haue said not to make him thy Lord and Soueraigne only vnto whom alone thou art beholding for thy freedome who hath deliuered thee when as before thou wert a slaue and vnder hard bondage but if thou deny to make me thy Lord and God thou shalt shew thy selfe thus vnthankfull because that I alone haue deliuered thee when as before thou wert in slauery therefore thou shalt haue none other Gods but me Here all things are most plaine both to the Israelites and vnto vs they were in Egypt vnder Pharaoh and questionlesse they did there serue other Gods yet it profited not but still they were in sore bondage Exod. 3.4 toyling continually in making bricke for Pharaohs buildings they had taske-masters ouer them most rigorously exacting that they should doe their stintes and not sparing to beate them when they failed and which was most grieuous of all Col. 2.14 their male children were appointed vnto the slaughter so soone as they were borne which did strike them as much as continuall tormenting with swords in their sides But when through the greatnesse of their griefe the voyce of their crie came vp to heauen the Lord sent Moses and Aaron with signes and wonders to deliuer them and by his iudgements so subdued Pharaohs hard heart that he was glad to let them goe and when hee was againe hardened and followed with his forces to bring them backe the Lord diuided the red Sea and let them through but drowned their enemies in the bottome of the deepe Againe for vs of the Gentiles when wee were in bondage vnto Satan who did imploy vs in filthy workes which it is a shame to speake and had power ouer our selues and children so that we were all but dead men dead in sinnes and condemned to death euerlasting when we were I say in this fearefull estate the Lord sent his own Sonne in the flesh who in the crosse ouercame and triumphed ouer the diuell and made vs free yea sonnes and heires vnto God the Father of a kingdome in heauenly places If therefore thou doest either reuerence the commander the most high and mighty if equitie be of any force with thee to giue euery one his due and if thou abhorre the infamous note of ingratitude then tremble to shew any disloyalty any way to the Lord be ashamed to deny the best of all his due and study by all meanes to shew thy selfe thankefull for so great benefits Deny not him that gaue thee beeing with the Atheist neglect nor diuine knowledge with the ignorant bee not loosely minded towards Gods worship with the prophane rob not God of his honour with the Couetous Epicures Selfe-louers and Papists but giue vnto the Lord the loue of all thy heart feare him aboue all put thy whole trust in his holy name and make thy prayers vnto him onely Quest 58. In which words is the second Commandement and which is the reason Answ The second Commandement is Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the water vnder
euen as the holy Scriptures yea which is horrible before them and against them It is a farre greater wickednes accounted amongst them to omit auricular confession once in the yeare which was inuented by man then to leade a vile life all the yeare long to taste a little flesh vpon the Friday then to wallow in the filthy sin of vncleannes that a Priest be coupled vnto one lawful wife then that he defile himselfe with many whores Pap. pharis cap. â—7 to neglect a vow of going on Pilgrimage then to breake the necessarie vow of obedience in diuers Morall and Christian duties to God and man c. and therefore whereas any light punishment sufficeth when Gods lawes are broken such as breake any of their traditions are punished with imprisonment banishment death Neither doth it make any whit the more for their iustification whereas they pretended them to be the Traditions of holy men and ancient for this was the colour of the Pharisies theirs were the Traditions of the Fathers yet they were threatned for teaching and following them as Papists doe at this day Yet on the other side this hindreth not but that a true Christian Church may without any imputation of Idolatry inuent according to Ecclesiasticall prudence and impose decent circumstances of time place habit and gestures for the outward clothing of Gods worship so they be neither burthensome in multitude nor superstitious nor vnsauorie but tending to edification good order and comlines whereby the sincere inward worship may be not choaked but cherished Such are those which our blessed Mother hath thought fit to reteine as being vsed of old in the purer age before the corruptions of Popery crept in but as for the later Ceremonies which are the very spawne of Romish superstition our Church hath most piously and wisely cast them out of her doores I pray God and hope they shall neuer rush in againe Iohn 4.20 Secondly an Idoll is worshipped and not the true God when as men rest in the outward work of his seruice without the truth of heart and spirit For God is a Spirit and all true worshippers worship him in Spirit and in truth As the Apostle saith of comming together to the holy Communion 1. Cor. 11.20 When ye come together into one place This is not to eate the Lords body So is it of all other duties the outward hearing and preaching of the Word the outward praying singing and giuing of thankes are not alwayes acceptable seruice vnto God but when the life of the Spirit and heart is annexed The drawing neare with the lips when the heart is away is abomination to the Lord. And herein againe are they of the Church of Rome to be taxed for that they place the worship of God in outward things in kneeling knocking crouching kissing crossing repeatings praying vpon Beades sprinkling with holy water going on pilgrimage c. and some dull and ignorant people of our Church which serue God with the bare reciting of the Pater noster Creed and ten Commandements with resorting to the place of his worship and inwardly profiting no more then stocks and stones All these and the like doe please the Lord no better with their seruice then Kain did with his sacrifice or the Iewes imperfect offering Lastly an Idoll is worshipped and not the true God when men presume to compasse about the Lords Altar with vnwashen hands when they come impenitently to doe any holy duty For the Lord professeth that he is not delighted in any such seruice yea that he requireth it not yea which is more that it is abomination vnto him Wherefore he dealeth with the Iewes in this case by his Prophet Esay Esay 1.12 as a man would deale with his professed enemy who notwithstanding maketh a shew of loue by offering his best seruice he sendeth him as it were to meete them vpon the way and to stay them from their incense and Sacrifices new Moones and Sabbaths bidding them to bring no more oblations in vaine and professing that hee is weary of their solemne Assemblies c. and the cause hereof was for that their hands were full of bloud that is they liued impenitently in oppression and wrong and other heynous sinnes Now if God be not serued but grieued and made weary by being thus serued what else can it bee but an Idoll vnto which homage is done when holy duties are vndertaken by wicked persons liuing and proceeding in their sinnes Whence wee may see the fearefull estate of sinners which make a trade of wickednesse they runne still more into sinne euen into the worshipping of an idoll when they would be holyest when they would giue God honour they doe most dishonour him when they would bring a present to pacifie his wrath they make him more angry and to bid them bring no more oblations in vaine Wherefore whosoeuer thou art that wouldest please God by doing the parts of his worship present him first with a broken heart and contrite Spirit for thy sinnes as Dauid did Psal 51. Luke 16. wash the feete of the Lord with thy teares as Mary Magdalen did be deiected and haue a sense of thy sinnes foulenes as the poore publican had Rom. 7. let there bee an hatred of that which thou hast done as in Paul let there be a forsaking of sinne as in him that shall haue mercy Prou. 28.13 and then shalt thou bee like to bring an acceptable present and not to depart without thy full load of mercy and iustification Quest. 60. What are wee heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word The duties of this Commandement Explan This duty of doing all the parts of Gods worship according to his will c. doth necessarily follow vpon the contrary forbidden viz. the following of our owne heads in the seruice of God for if we may not make our phantasies the rule of our doings then certainely Gods word alone must be our rule in all things Againe our God is so wise and prouident for our good as that it cannot but be a great disparagement vnto his care ouer vs to thinke that he hath left vs at sixe abd seauen in matters of so great moment as the parts of his worship be In the old Testament the temple was distinctly plotted out and all sacrifices particularly prescribed Matth 6. And in the new Testament the Lord directeth his Disciples not only in the matter but in the maner of fasting prayer 1. Cor 11. Chap. 14. and giuing of almes Saint Pauâ— setteth downe the maner of rightly comming to the holy Communion and how the word is to be preached and heard But yet there is difference for matter of circumstance betwixt the old Testament and the new Gal. 4. In the old as in the infancy of the Church euerie particular is set downe about euery duty for that was the time in which they
were vnder age but in the new as in the Churches riper age we haue onely generall rules according to which we are to be ordred in all particulars Rule 1 Rules of circumstance vnder the Gospel Matth. 3.15 1. Cor. 14. First all things are to be done in order and not confusedly the author of this is Christ Iesus when as he offereth himselfe to be baptised of Iohn vrging him to doe it for orders sake for thus saith he ought we to fulfill all righteousnesse and Saint Paul teacheth the same concerning prophesying that one onely should speake at a time and the rest be silent till that he had vttered all which he had to say Hence it appeareth that all disorder about Gods seruice is a fault not to bee tollerated either in vndue comming to Church or going out or walking sleeping talking or by Haukes doggs or vnruly children which breed a confusion in the congregation or when any shall presume to teach or administer the Sacraments publikely without a calling Rule 2 Secondly all things must bee done in greatest humilitie and highest reuerence towards him whose seruice it is when any preach or pray or ioyne with others in these duties men must be vncouered women must bee couered not onely in praying but also as I thinke yet herein I referre to the laudablest custome of our Church when the Word of God is read 1. Cor. 11. for this is the preaching of the Prophets and Apostles who were infallibly guided by the Spirit of truth The Thessalonians are commended for this that they receiue the word as the word of God 1. Thes 2.13 Acts 20. Paul with his company is noted to haue kneeled in prayer euen vpon the bare ground and ancient Christians to haue stood bare-headed all the time of their being in the Church Which reproueth greatly our irreuerence either of Ministers in reading or preaching as if they were vttering table-talke or of people in sitting at the time of prayer lying along sleeping or proudly behauing themselues any way the Turks shall condemne them through the reuerence which they vse to the Alchron of Mahomet And this seemeth to me to iustifie our reuerent humble receiuing of the holy CoÌ„munion with the most submisse gesture of kneeling which many impugne but without sufficient ground It mattereth not that Christ sat he sat also preaching but we stand and I am perswaded if wee should kneele and the people kneele in hearing to expresse our vnworthinesse about these holy things though we differed from the Apostles and Christians of the Primatiue Church wee should not offend at all Rule 3 Matth 6.1 Thirdly all things are to be done without shew of vaine-glory for this was the great fault of the Pharisies and Christians are warned to take heed of it in their praying fasting and giuing of almes wee are not to desire to be seene of men that we may haue their praise but in our priuate deuotion to be most priuate and in publike not to affect notoriety by exceeding the rest of the congregation in sighing groning knocking the breast c. Rule 4 1. Cor. 13. Fourthly all things are to bee accompanied with loue to our neighbour and zeale for Gods glory for without loue whatsoeuer we doe is as a sounding brasse or tinckling Cimball if zeale be wanting and we be luke-warme we shall be offensiue to the Lords stomacke Reuel 3. and hee will spue vs out of his mouth Wherefore if the minister shall preach coldly or the people heare coldly if they shall together be luke-warme in prayer and praise giuing to the Lord there will be a sacrifice indeed but for want of the fire of zeale vndrest and such as the Lord cannot digest Therefore let Paul his zeale and Peters and Steuers bee imitated by ministers Acts 17. Acts 2. Acts 7. Nehem. 8.6 by burning in the spirit against grosse abuses by earnest exhorting to repentance with most effectuall words and by reprouing with all boldnes the gain-sayers of the truth and let the zeale of the godly in Nehemiahs time bee imitated by our people by giuing the greatest and most heedfull attention by lifting vp the hand in prayer and adding to the Ministers petition Amen Amen Rule 5 1. Thes 5.22 2. Cor. 6 17. Fifthly all things are to be done without shew of idolatry according to that Abstaine from all appearance of euill and Touch none vnclâ—aâ—e thing and yee shall be my sonnes and daughters saith the Lord. Therefore of old the Temple was garnished without images and newly the Lords supper made of naked elements Which if it be so how can the Church of Rome be excused being full of representations of heathenisme and in the very Sacrament hauing the image of a Lambe vpon their wafer Cake If any scrupte shall arise hereupon touching the Crosse Copes and Surplisses vsed in the Church of England It may well bee said that they were vsed in the Churches purity and had not their beginning from religion corrupted and so are not resemblances of things meerely naught but first good afterwards peruerted So that if it be replyed that when these things are vsed there is an outward face of Popery I may aswell say in like manner of Gods ancient Catholike Church Euen as when the people of Israel had sacrificed to Molech and other Baals such as afterwards did offer sacrifices vnto God made some resemblance of their abomination for that both offer sacrifice and consent in some ceremonies yet it followeth not that their sacrificing is vnlawfull because that is cut off which maketh it naught so when these things are vsed in our Church it followeth not that they must be naught for some ill resemblance because that is cut off which made them naught they had them yoaked with idolatry and superstition we with the truth Quest 61. Whence is the reason of this Commandement taken Answ Partly from the punishments to be inflicted vpon such as breake it vnto the third and fourth genera ion and partly from the benefits to be bestowed vpon such as keepe it vnto the thousandth generation Reas 1 Reasons of this Commandement of two sorts 1. of terror 2. of comfort Explan The reasons vsed to perswade to the obedience of this commandement be of two sorts the first of terrour the second of comfort Their estate is most terrible whosoeuer they be that dare to offend here the Lords iealousie is kindled against them and hee will punish both them their children and their childrens children after them Their danger is set forth by three degrees First their sin is such against the Lord as his sinne is against a iealous husband that violateth his wiues chastity no price will appease an husband thus prouoked but he will kill the adulterer and as greatly incensed is the Lord against those that commit idolatry it is spirituall adultery the Lord had married them vnto himselfe Hosh 2. that like a good and obedient spouse
vpon euery newes or light accident For the name of the great God of all is reuerend and terrible as the Lord said to Manoah asking his name Iudg. 13. Esay 66.2 Why enquirest thou after my name which is wonderfull And his word is such as that it is to be trembled at Wherefore let all such as feare this great God learne better to temper their tongues that they not onely sweare not in their common talke but that they doe not triflingly vse his holy name or any parcell of the holy Scriptures 6. The sixt and last abuse is by vaine protestations and asseuerations that is by the needlesse vse of them when some earnest occasion doth not vrge heereunto Against these as against swearing that speach of Christ is direct Matth. 5.37 Let your communication be yea yea nay nay for whatsoeuer is more then these commeth of the euill one of the diuell Quest. 64. What are we here commanded Answ To glorifie the name of God in all that wee doe thinke speake or desire and to labour that others may be won by our meanes to doe the same Duties of this Commandement Explan This is the duty of this Commandement and is thus abreuiated by the Apostle Whether yee eate or drinkâ— or whatsoeuer yee doe doe all to the glory of God For if it be a thing so much displeasing vnto the Lord to abuse and dishonour his holy name then to honour it by all meanes must needs be highly pleasing vnto his Maiestie Deedes First by our doings Gods name is honoured if they be either deeds of piety praying reading hearing preaching of his holy word Psal 50.14.15 c. For thus saith he by the Psalmist Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie mee Which is as if he should say By calling vpon my name vowing vnto me and performing thy vowes by giuing thankes and praysing my name thou shalt glorifie me Phil. 1.20 And for preaching the Apostle professeth that he reioyced that he was an occasion to many to preach the Gospell for his hope was that Christ should be magnified thereby 2. Cor 8 19. Againe God is glorified by deedes of charitie For Paul exhorting the Corinthians to liberalitie towards the poore Saints at Ierusalem signifieth that a faithfull brother was chosen to accompany him in his iourney to carry and distribute their beneuolence and hee calleth it the grace that was ministred by them to the glory of God and the declaration of their prompt mind Because that when the poore are relieued homage is done vnto God who is in their persons ready to receiue our liberality and his name is also praised by the poore thus relieued and so is he further glorified Now because it is not the doing but the right doing of these things which is accepted Esay 1. Matth. 6. for we reade of some that haue sacrificed kept Sabbaths and solemne assemblies and of some that haue fasted prayed and giuen almes much and yet haue beene reiected I wil heere set downe the right way of performing these these duties that Gods name may haue glory First Rule 1 therefore they must be frequent and often How good workes must be done Iohn 15.8 Herein is my Father glorified saith our Sauiour Christ that yee bring forth much fruite Good Christians are good trees good ground profitable sheepe that are euer yeelding some profit It is not then sufficient to giue almes sometime to preach and heare and pray sometime but very often Wherefore wee are expressely commanded to giue liberally so many as haue 2. Cor. 9.6 euen as he soweth his ground liberally that expecteth a good crop at haruest to cast our bread vpon the waters Eccles 11.1 to giue a portion to sixe and to seauen that is though they to whom we giue can no more yeeld vs our owne againe then the waters if seed be sowne in them or giue liberally to the poore for this is to sow vpon watery ground which in those parts is most fruitefull We are commanded to be instant in preaching 1 Pet. 2.2 1 Thes 5.17 and as new borne babes to desire the sincere milke of the word To pray continually and in all things to giue thankes 2. Secondly these duties must be done in sinceritie and Rule 2 truth that is from the very heart with an aiming at this only end that God may haue glory For God is a Spirit Iohn 4 24. and the worshippers of God doe worship him in Spirit and in truth If any other thing bee aymed at as the praise of men estimation amongst the people to merit heereby at Gods hands or to gaine any thing in the world it is but Pharisaicall deuotion Math. 6. and hath all the reward heere Rule 3 Iam. 2.6 Thirdly these duties must bee done in faith that is both by persons beleeuing and in assurance of being accepted in all our deuotion For in prayer he that commeth vnto God must beleeue that God is and that he is a rewarder of such as seeke vnto him hee must not wauer least hee bee like vnto the waues of the sea and in euery other duty Hearing must be mingled with faith The Iewes are noted Heb. 4 2. not to haue profited by hearing the word because it was not mixed with faith Heb. 11 6. And it is written Without faith it is impossible to please God Wherefore all the vertues and good works of Heathen men haue beene censured for splendida peccata glorious sinnes And the many prayers whippings and pilgrimages performed by the Papists cannot but be in the like sort being partly done in a false faith viz. to merit heereby and partly their owne inuentions and not Gods word being the grownd of these superstitions Rule 4 Esa 1. Esa 66.3 Fourthly that these duties may be to the glory of God a man must be seperate from sin that is not liue impenitently in or make a trade of any sinne For the people of Israel in stead of glorifying God were censured for such as did offer abomination when they brought incense as did weary the Lord when they kept their solemne assemblies He that sacrificed a bullocke was as if hee had slaine a man hee that offered a sheepe as if hee had cut off a dogges head And all this was because their hands were full of blood that is Esa 1.16 they liued in oppression and other grieuous sinnes And the very prayer of the wicked is abhominaaion to the Lord. 2. Speaches glorifie God Secondly we must glorifie God by our speeches as heerein we are priuiledged beyond all other earthly creatures this is by the right vse of the tongue Right vse 1 Ephes 4.29 Iam. 3. Phil. 2.10 First when our talke is not corrupt but tending to the edification of hearers if it bee rayling cursing slandering or filthy the tongue is made a corrupt
fountaine but if it be holy gracious sober peaceable exhorting and admonishing one another blessing of God and wishing good vnto our neighbour it is a fountaine of sweet water to the praise of the Lord. Right vse 2 Phil 2.10 Secondly when we speake reuerently of the name of God for many things doe vrge vs heerevnto First Gods commanmandement Thou shalt reuerence the fearefull name Iehouah and at the name of Iesus one of the titles of God euery knee shall bow both of things in heauen in earth and vnder the earth 2. The same reuerend phrase alwayes vsed in the Commandements when the Lord is named in the first I am the Lord thy God in the second I the Lord thy God in the third the name of the Lord thy God in the fourth the Sabbath of the Lord thy God and in the fifth which the Lord thy God giueth thee 3. The signification of euery name of the Lord vsed in the Scriptures being such as that it putteth vs in minde of great reuerence He is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strong and mightie and sometime in the plurall number strengths sometime Iehouah Essence or being as in whom all thing◠haue their being sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almightie sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest and the Lord of hostes the beginning and the end which was which is and which is to come c. 4. The reuerence which was wont to be vsed by the Israelites the Lords ancient people in naming Iehouah they would not pronounce it out of the Temple nor put the letters of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their numerals least it should bee prophaned 3. When in all things wee make conscience of speaking Right vse 3 the truth for of this Ioshua specially saith vnto Achan Ios 7.19 My sonne giue glorie vnto God and speake the truth The tongue is Index mentis The bewreyer of the mind and heart if then a man shall lie and dissemble herewith he doth peruert the nature of it 4. When an oath is rightly taken or a vow rightly made Right vse 4 for this is a speciall part of Gods seruice Deut. 6.13 Iere. 4.1 Thou shalt feare the Lord and serue him and sweare by his name And in Ieremie it is said If thou returne O Jsrael returne vnto mee and thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes For as by periury and vaine swearing the name of God is highly dishonoured so by swearing reuerently and rightly it is honoured and glorified Thirdly we must glorifie God in the thoughts 3 To glorifie God in thoughts and desires of our hearts which is when euen here we are conteined with a reuerence of his holy name and doe burne with a desire of his glory aboue all things For the outward reuerence is nothing without this as may appeare by the people of Israel trembling and falling downe before the Lord with offering their obedience if Moses onely should speake vnto them Deut. 5.29 vnto whom the Lord answereth saying Oh that there were such an heart in them to feare me as who did not set by this outward reuerence vnles together with it there were the inward of the heart And for the earnest desiring of Gods glory aboue all we are put in mind of it so often as we rehearse the Lords prayer wherein we first and chiefly pray Hallowed bee thy name And where true zeale is this desire so exceedeth as that like a fire consuming all things it euen eateth vp such as are inflamed herewith it maketh them to neglect themselues so that God may haue glory Exod. 32. Rom 9. as Moses and Paul who rather than God should haue dishonour by the destruction of his people wished their owne names to be blotted out of the booke of life 4. To win men to glorifie God Math. 5.16 Fourthly we must labour to win others to the glorifying of Gods name according to that of Christ Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen There is no good child that doth entirely loue his father and reuerence him but hee seeketh by all meanes to bring others also to speak reuerently and well of him Wherefore if it may further Gods glory amongst others to endeauour after their conuersion and reformation he is attentiue about exhorting instructing and admonishing them if it may further Gods glory to auoid all scandal giuing euen to those that are without he wil liue purely and blamelesse among all men He is not a Cain that saith Am I my brothers keeper neither is hee a spot and blot by his scandalous life amongst Christians as the false brethren of whom Iude speaketh and the carelesse people of these times But if his endeuours may glorifie God any way he acknowledgeth that all which hee can doe is too little and therefore his care extendeth euen to others as many as he can possibly winne to the praise and glorie of God Quest. 65. Whence is the reason of this Commandement taken Answ From the fearefull estate of such as any way abuse the name of God the Lord holdeth them as guiltie of dishonour done vnto his blessed maiestie Reasons implicitie of this command against prophaning the Lords holy name Expl. The reason of this commandement howsoeuer it may seeme to be but single yet indeed it is twofold The first implicite It is the abusing of his name who is the Lord our God so the very words of the commandement doe yeeld a weightie reason First because he is Iehouah the great God of heauen and earth whose name is abused 1. Sam. 2.25 it is great presumption man is not abused who might be dealt withall for a pacification but God for the pacifying of whom who can or dare plead as the Prophet saith 2. His name is abused who is the Lord thy God who is thy king thy soueraigne thy father and Sauiour from whom commeth euery good gift Iam. 1.17 which is grosse ingratitude The very heathen did not thus requite their kings and benefactors but did rather honour them too much euen when they were dead and their greatnesse ceased and yet thou vile swearer wretched curser and abominable blasphemer doest dayly abuse that great name which not men but Angels and the very deuils doe reuerence yea thou abusest him with thy tongue who bestoweth vpon thee the great benefit of the vse of the tongue without whom thou canst not stirre either tongue hand or foot or thy least finger 3. His name is abused whose dishonour the Deuill in hell himselfe endeuoureth in vaine for hee both can and will turne all things to his glorie How vaine was Pharaohs light reiecting of the Lords messengers Moses and Aaron Exod. 3. with the blasphemie which he added Who is God that I should let Israel goe For this was
the old Testament which were penned by the Prophets 1. Tim. 4 13. And much more are these holy exercises commended vnto vs in the new Testament S. Paul chargeth Timothy to giue attendance to reading to exhortation to doctrine and concludeth that in so doing he should saue both himselfe Vâ—rse 16. 1. Cor. 14. and those that heard him And in comparing that excellent gift of those times of speaking with tongues with prophesying or preaching he preferreth far the preaching of the Word Therefore are such glorious things spoken hereof 1. Cor 1 18.21 2. Cor 2.15 to bee the power of God to the saluation of those that beleeue a sweet sauour vnto God in al whether they perish or be saued c. and hearers are willed 1. Pet. 2.2 As new borne babes to desire the sincere milke of the Word that they may grâ—w thereby Which serueth to commend the care both of the Gouernours of the Church in former times who would not haue any Lords day passed ouer without a Sermon Iust Martyr Apolog. as witnesseth Iustin Martyr saying That the Word was read and preached for the space of an houre euery Sabbath day at one meeting Tertullian saith of his times that there was not any holy meeting wherein they were not fed with diuine Sermons and if the Pastor were sick or necessarily hindred the Deacon read an Homily In a Councell in Germany Concil Frances vnder Carolus Magnus it was ordaind that there should euer be some man to preach vpon the Lords day so also hath both the Trullan and Moguntine Councels And the like is the care of our worthy Gouernors of these times it being ordained that the Word should be preached euery Sabbath and the Catechisme explaned in the afternoone though many places alas may say hereof as of sundry good Lawes besides they are well enacted if they were well executed 2 Prayer and thanksgiuing Nehem. 8. The other kind of holy duty is Prayer and Thanksgiuing for when Ezra was ascended vp into the pulpit hee prayed vnto and praised the God of Heauen and all the people said Amen Amen And there were formes of prayer and thankesgiuing to be vsed in publique as the 92. Psalme more specially for the Sabbath the 104. 105. 106. 107. for all times of Gods publike worship This also is spoken of in the new Testament 2. Cor. 14. as vsed by the Minister in their meetings and it is prouided that it should be in a knowne tongue that the people might say Amen Prayer hath euer been so essentiall and proper to the house of the Lord that it is called for this The house of prayer Some rash spirits would haue no prayer vsed in the Congregation but conceiued prayer without any set forme which would breed such a confusioÌ„ as the like hath not bin known in the Church of God some through insufficiency of the Minister being without any prayers or too slenderly appointed in this regard Others through the variety of mens dispositions and humours so diuersly appointed one following this fashion and another that as that in the same Church which is one body no vnity or agreement almost would appeare 3. Singing of Psalmes to the praise of God 3 Singing of Psalmes Much time in their meetings was wont to be spent herein vnder the old Testament as may easily be gathered from the many Psalmes committed to the Masters of the Quiristers and speciall holy songs appointed to be sung vpon speciall occasions by Moses by Barack and Debrah c. Vnto which musicke made with playing vpon instruments and vpon triumphant occasions comely dancing was sometime added And vnto the like are we excited in the new Testament with Psalmes and Hymnes and spirituall songs Ephes 5.19 Iames 5.13 to sing and make melody to the Lord in our hearts Is any man merry saith Iames let him sing Psalmes The practise of the poore persecuted Christians of the primitiue Church doth shew that this duty was wont to be vsed in their assemblies since Christs time for as he according to the ancient manner after the Passeouer sung a Psalme with his Disciples so did they at their Communions which were then euery Lords day and not hauing the liberty of any other time they came together thus before day or early in the morning for which they were called Hymni antelucani Plin. Epist Let the Papists therefore deride our seruing of God with Psalmes sung in our assemblies we know notwithstanding that if it be done from the heart it is better then al their Latine Chaunteries which the hearers vnderstand no whit at all 4. Receiuing the Sacraments Fourthly the administration and partaking of the blessed Sacraments because it is the Lords day in remembrance of whom the Communion is receiued Wherefore in describing this day this circumstance is commonly added Acts 20.7 when they were come together to breake bread for without this no Lords day was wont to be passed ouer as hath been already noted And for Baptisme this day is fittest being the time of Christian congregations and as it were a representatiue Church whereinto the baptised is to be admitted and made a member of the vniuersall Church thereby 5. Holy conferences and meditations for of old they were restrained from thinking their owne thoughts where the Lord forbiddeth the seeking of their owne will or speaking a vaine word Esay 58.13 and if hee that keepeth the Sabbath aright must be free from these things then his thoughts must bee holy his speeches and conferences holy Moreouer doth not the husbandman couer his seed with mouldes when hee hath committed it to the ground that it may grow and bring forth fruit Doe not wee chew our meat when we haue put it into our mouthes that it may turne to our nourishment and how shall we thinke that the seed of the word wil fructifie in our hearts vnlesse wee hide it there by musing and meditating thereupon how can we thinke to haue it turne to the nourishment of our soules vnlesse wee chew it by further talking and conferring about the same Dauid did thus hide the word in his heart that he might be preserued from sinne and that corruption may not grow vp in vs the Apostle willeth Psal 119.11 Col 3.16 that the Word should dwell plenâ—iously in our hearts So that the best keeping of the Sabbath is when as wee not onely heare pray sing and communicate in publike but priuately thinke againe and againe vpon those things wherein wee haue been instructed conferre one with another read pray and sing Psalmes in our priuate houses Quest. 73. Is there no duty to be done towards our neighbour for the hallowing of this day Answ Yes it is a speciall time of exercising mercy by helping against sudden dangers by collecting and distributing to the poore by visiting the sicke and reconciling dissentions amongst neighbours To helpe against sudden danger Explan The holy
in the Scripture the Lords day or the first day of the weeke is thus to bee kept without alteration to the end of the world Explan We enter now vpon one of the most controuersall questions of these times wherein I will notwithstanding plainly proceed as is fittest for this Treatise making Gods Word my only rule of direction to set downe the truth herein as by his grace I shall be inabled Reasons of the Sabbath vnder the Gospel First then I say that we vnder the new Testament are tied to the obseruation of a Sabbath as well as the Iewes were of old and by as great authoritie Reason 1 Rom. 5. And this appeareth first from the time of the Institution of the Sabbath which was when man liued in Paradise immediately after his creation when hee was free from sinne when hee had the substance of true holinesse and needed no figuring Ceremonie for his comfort his present estate being all comfortable For if a Sabbath was to bee obserued in Paradise and came not first in with any ceremonies which were to haue an end at Christes comming in the flesh how can it enter into any man to thinke that this obseruation should cease as they did at this his comming And not rather after a new sort be reuiued vnder this second Adam to the likenesse of that it was in the time of the first Adam For by the second Adam who is Christ we are restored to that estate which we lost in the first Adam and why then should it differ by the cessation of the Sabbath Some thinke that the words of Moses Genes 2.3 were set downe there by way of anticipation and not to bee meant of that beginning of times but of succeeding times afterward about the giuing of the law But this lieth vpon them to proue In the meane time we are in good possession of this argument Reason 2 2. From the moralitie of this Commaundement of the Sabbath for it is heere placed amongst the rest of the morrall Lawes which are to continue in force for euer according to that saying One iot or title of the Law shall not faile Math. 5.20 though heauen and earth perish Now if this law bee morall as the ranging of it doth imply and all other morall Lawes bee of force to binde to the obedience thereof as before Christs comming what rashnesse is it in any to denie the like force vnto this law Reason 3 3. From the reasons of the Commandement which are all morall and perpetuall 1. Because it is to be remembred that of old it was kept in Paradise which doth alike bind vs as it did the Iewes 2. Because of the equity it being but one day of seauen and therefore as freely to be dedicated vnto God by vs as by the Iewes 3. Because of the ease of seruants and cattell of which there is as much need amongst vs as amongst the Iewes 4. Because they were to meditate vpon the great work of creation from which the Lord rested vnto which is now added a greater worke of redemption vnto the meditation of both which wee should much rather separate our selues then the Iewes Reason 4 4. From the caueat giuen by our Sauiour Christ speaking of the destruction of Ierusalem Pray that your flight be not in the Wâ—nter Mat. 24.20 nor on the Sabbath day That which is here spoken hath relation to the times afterwards to ensue for the destruction of Ierusalem was thirtie six yeares after Christes suffering therefore euen then also there was a Sabbath the breach of which would bee some addition of griefe vnto the people as also if they should bee constreined to flie in the wet and cold of winter If any shall rather take these words as spoken of the Iewes sabbath the necessary breach whereof was most grieuous vnto them I will not much contend hereabout Let the former reasons then suffice 2. Our Sabbath â—ataâ—ne Secondly I say further that our Sabbath is not vncertaine but precisely determined and set downe as theirs was viz. the Lords day or first day of the weeke which is the day of Christ his resurrection from the dead For he arose the third day after that hee was crucified vpon the Friday which was their preparation to the Sabbath and had lien in the graue all the Sabbath day The reasons that serue to confirme this are diuers Arg. 1 1. Expresse places of Scripture wherein mention is made of this day as the set day of the Christians meetings to break bread to preach and heare and to doe other duties of holinesse In that place of the Acts where the Euangelist telleth that after their comming to Troas they abode there seuen dayes and vpon the seuenth which was the first day of the weeke the Disciples being come together to breake bread that is Act. 20.7 to the holy Communion Paul preached vnto them Which doth plainly shew that the Iewes Sabbath was now antiquated and done away and that this was the Christians Sabbath otherwise they would not haue let passe the day before as they did 1. Cor. 16.1 Another place is in the Epistle to the Corinthians where the Apostle prescribeth vnto them a rule of gathering for the poore euery first day of the weeke when they were come together which he also saith that he had established amongst the Galatians and why I pray you vpon the first day of the weeke and not vpon the Iewes Sabbath None other reason I suppose can be rendred but that this Sabbath was at an end and in stead hereof the Christians had another viz. the first day of the weeke wherein they made their meetings Reuel 1.10 A third place is in the Reuelation where it is said that Iohn was in the I le of Patmos vpon the Lords day rauished in the spirit Now what meaneth this that he calleth it the Lords day vnlesse a day appointed by the Lord For hence is the Passeouer called the Lords Passeouer the Communion the Lords Supper the bread the Lords bodie because he did appoynt all these in his Church Why is hee noted to bee rauished then in the spirit vnlesse that being in holy meditations as was the speciall manner of the Church now fortie yeares since Christ crucified hee was rewarded by the Lord with this wonderfull illumination in most hidden mysteries From whence may bee framed this vnanswerable argument That day which by the inspired Apostle is called the Lords day was appointed by the Apostle taught through reuelation to bee kept by holy meetings in the Churches of Christians not once or twice but euery time that it came is certainely the Christians Sabbath but such is the first day of euery weeke Therefore not any other but this day is the Sabbath of Christians The force of this reason standeth in the second part which is most firmely grounded according to euery branch Apoc. 1.10 Act 20.7 1. That it is called the Lords day 2.
That it was appointed for holy meetings to preach and heare c. 3. Not in some one Church but generally in the Churches of Christians at Troas Galatia Corinth c. 4 Not in some week only but euery weeke Arg. 2 Exod. 20.10 The second reason is taken from places of Scripture which proue the same by consequence as that in Exodus where the Commandement being giuen this is added as a reason The seuenth day is the Sabbath of the Lord thy God and the Lord rested the seuenth day Math 12.8 A second place is that in Matthew The sonne of man is euen Lord of the Sabbath A third place is in Iohn All men should honour the Sonne Iohn 5.23 euen as they honor the Father The reason may be framed thus If the same reason grounded vpon Gods word be as wel for the first day of the weeke as it was once for the Sabbath of the Iewes then wee are as certainly tied to the obseruation of this day as they were for their Sabbath but there is the same reason Therefore wee are certainly tied vnto this day The first part of this argument is plaine for the same reason is of the same force the second part appeareth by the places noted in the margent The maine reason of the Sabbath of the Iewes is because it was the Sabbath of the Lord and therefore his people must necessarily do him this honour that there might be a conformitie betwixt God and his people and in like manner our Sabbath is the Sabbath of the Lord Christ when he had finished the worke of our redemption for which cause hee also giueth the same name The Sonne of man is euen Lord of the Sabbath As if in more words he should say When God the Father had once ended the making of the world he rested and published himselfe to be the Lord of that rest and dedicated it vnto himselfe giuing it the name of the Sabbath of the Lord In like manner when I shall haue finished the worke of mans redemption I will rest and will haue the day of my rest dedicated vnto my selfe for which cause I say that the Sonne of man is euen Lord of the Sabbath also it shall bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords day And thus shall the will of the Father be fulfilled which is that as they honoured the Father in keeping the Sabbath betwixt the creation and redemption so they should honour the Son in keeping the Sabbath betwixt the redemption and consummation of the world Arg. 3 Matth 28. A third reason may be drawne from the vniforme practise of the Church euen from the time of mans redemption vnto this day Christ himselfe first began it when he arose early in the morning vpon this day and thenceforth euer obserued it so long as he continued vpon the earth Iohn 20.19 When the Disciples were gathered together for feare of the Iewes the doores being shut he came and stood in the middest of them vpon that day Againe Verse 26. when incredulous Thomas was amongst them he came and shewed his hands side and feete vpon that day and immediately the Euangelist subioyneth And as for the practice of the Apostles herein it is so plaine as that it were great impudency to deny it Again for the practice of those that liued next vnto them whether Greekes or Latines they followed the same order Reade for this Ignatius in his Epistle to the Magnesians Iustie Martyr in Apologeticis Ireneus in his fourth booke chap. 19.20 Euseb Eccles hist lib. 4. chap 23. Origen Hom. 3. in Exod. Cyrill in Iohan. Tertul. de Idolat Ieronym in vita Paulae Ambros serm 62. August in Iohan. Gregor lib 11. epist 3. c Lastly for the Churches of these times since and at this present whether Protestant or Popish of what Country soeuer all consent for the obseruation of this day though in opinion there be some difference about it some grounding it vpon Gods Ordinance according to that which hath been said as Beza Iunius Piscator Bollocke Hooper Fulke and the book of Homilies yea and some Papists also as Sâ—â—tas Panormitanus Syluester Felicius and the Schoolemen some vpon tradition onely as the Rhemists Testament Tollet and Bellarmine Whence wee may reason thus That day which the Lord Christ hath sanctified by his resurrection wherein hee came together with his Disciples to instruct and to confirme them wherein all Christian Churches of all Ages haue made their Assemblies is certainlie the Sabbath of the Christians but such is the first day of the weeke Therefore certainly our Sabbath Arg. 4 A fourth argument may bee drawne from the iudgements of God most fearefully befalling such as either haue contemned the Sabbath of this day or through worldly mindednesse haue neglected it In a Councell held at Paris some holy men vrged the making of speciall decrees about the strict obseruation of the Lords day because as they alleaged partly of their owne knowledge partly by the relation of others some intending their husbandry vpon this day had been smitten with thunder and lightning to the laming of some and to the vtter destruction of others Another carrying home corne vpon this day had both corne and barne most lamentably consumed by fire Also that in Chimstat a towne in France a certaine woman being wont together with her children to peele hempe vpon the Lords day when others were at Church was first terrified with some sparkes of fire falling amongst her hempe another time with a flame of fire arising in her hempe and lastly not being warned by this there kindled a fire againe which whilst she laboured to quench both she and her children did miserably perish thereby The Centuriatours of Magdenberg do tell of a certaine Noble-man that was wont to follow his sport of hunting vpon the Lords day when others went to Church but the Lord shewed a great iudgement vpon him therefore he had a child borne vnto him with the head of a dog And that a certaine Miller intentiue about his grinding vpon this day had his house and meale burnt by a fire kindling in his mill And to come nearer home Anno 1583. whilst they were beholding the Beare-baitings in Parish-garden vpon this day the scaffold burst down suddenly and eight persons were slaine outright and many more hurt and maimed Arg. 5 A fifth argument may be drawne from such things as fell out worth the noting vpon this day August de temp serm 25â— Notable â—hiâ—gs â—pon this day Nâ—â—â—m 154. Christ arose vpon this day the elements were framed the world begun the Angels created and Manna began first to fall vpon this day the Israelites passed thorow the red sea Christ was baptized turned water into wine fed fiue thousand with a few loaues vpon this day and vpon it wee hope Wolph Cron. lib. 2. cap. 1. that hee shall come to Iudgement saith Augustine Vpon this day Christ was borne Aaron and
his sons consecrated c. Vpon this day Christ appeared at sundry times after his resurrection the holy Ghost descended vpon the Disciples and Iohn was enlightned Arg. 6 1. Cor 2 14. A sixth argument may be drawne from the approbation and consent of all the best men who are spirituall and most able to discerne the things of God and the opposition of godlesse and most euill men who are led like brute beasts who are naturall and perceiue not the things of God For the best men haue euer since Christs resurrection obserued and kept this day with all due reuerence only the prophane and licentious haue cast away all conscience hereof Whence we may reason thus That which is embraced and held by all godly learned men but oppugned by the vngodly as not standing with their corruption is certainely the truth but such is this doctrine of the first day of the week to be the Sabbath Therfore most certainly true For the first part of this argument wherein the strength consisteth and first that that is the truth which is held by the godly with one consent our Sauiour telleth them To you it is giuen to know the secrets of the Kingdome of Heauen And if any man shall doe his will he shall know the doctrine Matth 13.11 Iohn 7 17. 1. Cor. 3.19 whether it be of God or no. And on the other side The wisdome of this world is foolishnesse before God and they which are after the flesh do sauour the things of the flesh with many like places from whence it followeth that the constant consent of all godly men is no small argument of the truth and contrariwise of the wicked And thus yee see vpon most firme grounds that there is not onely a Sabbath to be obserued vnder the new Testament but the Sabbath the first day of the weeke which the Lord hath appointed Which meeteth with sundry phantasticall opinions Errors touching the Sabbath Rom. 7. First of the Anabaptists in Germany and the Familists in England which hold that all dayes are now alike and none more a Sabbath then another neither doth it any whit helpe them that they alleage Wee are free from the Law euen as a woman when her husband is dead from the law of her husband for by the Law here is meant the ceremoniall Law the heauy yoke of which Christ tooke from our shoulders and if in any other place freedome from the law bee spoken of it is either meant of the Ceremoniall and Iudiciall or of the rigor of the Morall Law exacting perfect obedience in euery point or else threatning condemnation If they shall say Col 2.16 Let no man condemne you in respect of a Sabbath c. and that the Apostle saith reprehensiuely Ye obserue dayes and times and moneths and yeeres neither doth this make for them seeing that the first place speaketh of feasts abrogated Gal 4.10 and done away only the other of times vsed to be obserued by the Gentiles Secondly it appeareth to bee an error which is held by the Iewes by Ebion and Corinthus and the Sabbatary Christians viz. that the old Sabbath is still to bee kept as before Christ his comming for the abrogation of which these places are most plaine Col. 2.16 1. Cor. 16.1 Acts 20. c. Thirdly they also erre that yeeld a Sabbath now but hold it vncertaine whether it be the seuenth eighth or tenth Fourthly they which ho d this day but with all that it may bee changed vpon the consent of Churches sufficient cause concurring which I take it is suppositus impossibilium a surmise of things impossible Lastly they which hold the same day but meerely vpon the ground of tradition as the Papists to make their other fond and corrupt traditions in the more request 3 To rest vpon the Lords day 3. Thirdly I say that this day is not remisly to be kept by vs vnder the new Testament although it may rightly be said that the strict resting inioyned the Iewes doth cease viz. as figuring our Christ his resting in heauen after the worke of our redemption finished according to that Scripture He that hath entred into his rest Heb 4.10 hath rested from his owne workes as God did from his Yet considering that there is a rest also for Christians Heb. 4.9 as is contained in the same place There remaineth therefore a rest vnto the people of God it were great temeritie to deny a day of resting now from seruile worke holding that the Lords day is rightly kept by comming together to publike duties though the times of vacation be spent in following worldly affaires For as Gods resting vpon the Sabbath did prefigure Christs resting vpon his day so there is a rest to come vnto all Christs members in heauen which is figured out by our resting vpon the Lords day to the apprehending of which sweet and most ioyfull rest we are more sensibly quickened by tasting the sweet of resting here after six daies painfull labour vpon the Lords day Acts 15 â—1 Moreouer it is necessary that wee cease from worldly affaires that wee may be more profitably imployed about heauenly which without doubt was one end of resting vpon the Sabbath of old for they attended then vpon Gods publike seruice euery Sabbath day seeing it is said that Moses is read in the Synagogues euery Sabbath day They must therefore rest that they might labour rest temporally and labour spiritually men being vnfit to doe both these labours to the best aduantage the same day especially the spirituall if there bee an incombrance of the corporall wee beeing fitted vnto the one by nature but to the other not onely not fitted but most vnapt vnto it by nature so that wee had neede to bee bowed and bent by meditation and prayer before the publike meetings and to bee confirmed and made tenacious of the things which wee haue been taught by recounting them after these meetings And to doe thus wee haue plaine direction giuen vs in the holy Scriptures Eccles 4.17 Take heed vnto thy feete saith the Wise man when thou entrest into the house of the Lord and be more neare to heare then to giue a sacrifice of fooles this is for preparation before and after the publishing of the law Take heed saith Moses that yee doe Deut. 5.32 Deut. 6 6. as the Lord your God hath commanded And againe These words which I command thee this day shall be in thine heart this is for recounting of the word againe after And that royall Prophet professeth according to this direction I haue hid thy word in mine heart Psal 119 â—â— that J might not sinne against thee Notable is the admonition of Chrysostome to this purpose yee ought not In Mat. cap. 1. Hom. 5. when yee goe from the congregation to bee intangled presently with businesses contrary to this studie but to goe home and there to call together your wife and children to
the rehearsing of those things which haue been spoken and when yee haue more deepely and thorowly ingraffed them in your minds afterwards to goe about the necessaries of this life For if going out of the Bath thou dost auoid publike meetings lest the benefit of bathing be turned into a greater hurt much more oughtest thou to vse this care when thou commest from publike meetings Alas most men haue so much businesse vpon the weeke dayes and are so dull in respect of heauenly learning as that vnlesse they vse great care and labour hard to attaine spirituall knowledge and grace vpon this day they are like to bee very slender proficients and trewant-like Schollers in Gods schoole yea euen such that I may vse the Apostles phrase as had need to be taught the first rudiments when by reason of the time they might haue been Doctors Heb. 5.11 If there be a Faire or a Market vpon a day will hee that hath need of stuffe or prouision the buying whereof will take vp his time all that day let any more time then he must needs from buying and prouiding to carry home his commodities or will he that is desirous to profit in the skill of Musick Dancing Writing Arithmetick c. for the learning of which he setteth apart in a weeke weekely some time will he I say loose any time when his Master commeth to teach him but apply himself hard to these exercises and how much more then should wee seeke to improue this one Market or Faire-day of our soules in the weeke this one Lords day wherein the preacher is appointed to come and teach vs in the sweetest and most delighting noble skill of diuinity vnto the greatest aduantage gaine and storing of our soules with heauenly necessaries It were needfull therefore besides the publike meetings and meditating and conferring vpon that which hath been taught that men should reade the holy Scriptures endeauouring to remember and to vnderstand them by such helpes as are now most plentifull that they may not bee strangers in Gods booke but make the histories and diuine instructions here set downe so familiar vnto them as that vpon any occasion they may be able for their comfort to turne to such places as they neede and moreouer if they would reade and study some good prayers that they might bee well furnished this way according to their seueral necessities vpon the way and in the fields as Isaac is said to goe out to meditate and to pray in the fieldes and in the night season vpon sea or vpon land what wonderfull great comfort should men haue and how much more should they grace and walke worthy their holy and Christian profession than now they doe or can do through the mispending of the Lords day in idlenesse or vanity or which is worse in running to all manner of excesse of riot Lastly it is a base thing vpon so glorious a day as the Lords day to put our hands to worldly businesses any more then necessity inforceth for so we should mingle things high and low diuine and humane earthly and heauenly and so make a more vnpleasing linsy-woolsy then was forbidden by the Lord vnder the ceremoniall Law Wee should doe like the heathen that knew not God who had their dies festi profesti and intercisi holy dayes holy day eeues and mixt holy dayes seruing partly for the worship of their Gods and partly for labour in the workes of their calling Phil. 3.8 The true God would neuer allow this in any of his holy dayes he will not be content to part stakes with vs and therfore you shall find euery of his holy dayes guarded with this clause Thou shalt doe no seruile worke therein Will a man vpon a plentifull feast day goe from dinner to seeke for scraps in the poores basket hauing had plenty of the gold of Ophir powred out into his lappe goe seeke for pinnes or nailes in the dust hauing sought pretious stones of inestimable worth and the time of this seeking still continuing will hee attend vpon the gathering vp of dung But euen thus doth hee that vpon the Lords day putteth his hand to worldly businesse for gaine seeing all these things are but as drosse and dong in regard of the excellent knowledge of Christ Psal 19. and the word of God is more pretious than fine gold sweeter also than the hony and the hony combe Did wee but consider the double occasion of meditation vnder the new Testament both of the creation and redemption of man whereas they had but a single of the creation vnder the old the bond of thankfulnes now inlarged a greater measure of the Spirit now giuen and that implacably-malicious enemy of man the deuill now more inraged knowing that his time is but short we would bee so farre from making this day a time of riot excesse and out-rage that wee would rather as farre as our weake nature will beare sequester our selues vnto godly and spirituall exercises whereby wee may be fenced against the deuill walke worthy of the rich grace of the Spirit and answere the incomparable beneficence of the Lord in Iesus Christ by due thankesgiuing Quest 1 The Sabbath beginneth when And here againe is occasion offered of diuers questions to the further opening of the doctrine of our Sabbath As first When doth the Sabbath vnder the new Testament begin and end I answer that howsoeuer some begin it in the euening and Reas 1 so make it from euening to euening yet the more probable opinion is that it beginneth in the morning and continueth till the next morning because Christ his resurrection the cause and beginning of this Sabbath was early in the morning as appeareth plainely if wee consider how the souldiours were terrified at his resurrection and went into the city to certifie the high Priests what had happened and the time of their going is noted to be when Mary was gone from the Sepulchre which was at the dawning of the day so that as the argument was good for the beginning of the old Sabbath the Lord rested when the euening and morning of the sixth day were at an end therefore then must begin the rest of that Sabbath so it is good also for the beginning of our Sabbath Christ hauing finished the work of our redemption arose againe early in the morning therefore it seemes early in the morning must wee begin the rest of our Sabbath So may we rightly hold that it hath againe been turned from euening to euening to be from morning to morning to set forth mans rising through Christ from darknesse to light by grace Iohn 19. according to that of Iohn Hee is the true light that lighteneth euery one which commeth into the world Quest 2 The Sabbath to be kept how But how is the Sabbath comprehending both day and night to be kept Answer Not as some heretikes of whom Origen writeth by remaining in that position of body wherein we are
this law some of these dayes for holy duties And a good construction may be made hereof and yet this stand for an vnder-commandement Six dayes shalt thou labour vnlesse the worship of God shall hinder and call thee from thy labour for we must in reason yeeld as much to the businesses of Gods seruice vpon the six daies notwithstanding the command of working as to bodily labours vpon the seuenth notwithstanding the command of resting therefore as when we are bidden to rest all the day we are not yet denied works wherunto necessitie or charitie call vs so when we are bidden to worke the six daies wee are not yet denied ceasing when religion and Gods worship call vs heereunto But for the further cleering of these things here arise certain weightie and needfull questions Quest. 78. Is it not lawfull then to forbeare working to attend vpon God in his seruice in the six dayes Answ Yes it is not onely lawfull but necessary to doe the duties of Gods seruice euery day of the weeke in priuate and in publike when iust occasion is offered 1. Thes 5.7 2 â—im 4 1. Deut. 6.7 Explan It is the corrupt maner of most men when the Sabbath is ended yea when publike seruice is done neuer more to call the Lord to minde all the weeke after or if they doe to performe their deuotion very slenderly and weakely as though they were sufficiently sanctified in two or three houres vpon the Sabbath for all the weeke after or as though they were Gods people only vpon that day and their owne only all the weeke after But this is great forgetfulnes by all meanes to be rooted out from amongst Christians for the Lord is to bee serued euery day of the weeke with the best heart and care that we can First wee haue for this his command Pray continually and in all things giue thanks and preach the word of God be instant in season and out of season and Thou shalt talke of the Lawes of God continually when thou tarriest in thy house and when thou walkest in th way as thou lyest downe and as thou risest vp So that duties of religion doe not onely tye vs semper all the dayes of our liues but ad semper also to euery day and time when good opportunitie is giuen we must expresse our deuotion by praying reading meditation hearing and conferring at fit times 2. We haue for this the example of holy men Daniel prayed dayly thrice a day and praised his God Dan. 6. â—0 and the Text sheweth that it was his manner thus to doe Dauid prayed early in the morning he wept in prayer euen in his bed Psal 5 2. Psal 6 6. Psal 22. â— Psal 34.1 so as that he made it swim with teares I call by day and by night saâ—th he I will alway giue thankes vnto the Lord and his praise shall bee in my mouth continually Morning and euening and at noone-tide hee called vpon the Lord. Anna a good widdow is said to haue serued the Lord in the Temple Luc. 2.37 Acts 2.46 wiâ—h fasting and prayer night and day They were dayly together in the Primitiue Church with one accord in the Temple And Sozomen reporteth out of Pâ—â—lo Iudaeus Sozom lib 6. cap. 18. that the Christians in Aegypt continued all the six daies in deuotion so earnestly as that they forgat to take their food from morning till night and the people of Edessa would not bee terrified from their often meetings Ruff. lib. 2. c. 5. through the feare of death threatned vnto them Which I doe not rehearse as fauouring the Monasticall life which is wholly spent in blinde deuotion for euery man must liue in a calling not onely generall as hee is a Christian but specially as he is a member of a Common-wealth and if Anna did liue in the Temple shee had doubtlesse some other imployment besides prayer and fasting and for those of the Primitiue Church their time was extraordinary and most dangerous but I rehearse these examples to commend the general of omitting no day without giuing the Lord his due 3. We haue for this great encouragement giuen Hee is pronounced a blessed man Psal 1.1 Psal 119. â—8 Verse 99. that doth exercise himselfe in Gods word and meditae therin day and night Dauid saith that because Gods Commandements were euer with him he was made wiser than his enemies Yea saith he â— haue had more vnderstanding than all my teachers I vnderstood more than the ancient So that he which will be wise indeed must doe as Dauid did haue euer Gods Commandements with him and make Gods testimonies his daily meditation 4. We haue to vrge vs to holy duties our owne great necessitie euery day We are daily subiect to sin and therefore must daily seek the remission of our sins by praier according to the direction Giue vs this day our daily bread We haue daily businesses vpon which wee need but cannot looke for a blessing without daily earnest prayer otherwise we may build Psal 1 27. watch and worke but in vaine we are subiect to daily dangers either by reason of the Deuils rage the crie of our sins or our weak constitutions which we cannot look should be preuented without diligent prayer euery day prayer being our last greatest refuge Eph. 6. â—8 according to the Apostle and we daily receiue at Gods hands great blessings the course of which we shall cause him to breake off vnlesse we be daily in rendring praises to his holy name Ephes 6.17 Againe for the reading and meditating on Gods word our necessities do all so require that we should be somewhat emploied herein euery day The Word is the sword of the spirit without which how can we combat with our spirituall enemies that will not leaue vs vnassaulted any day The Word is the milke 1. Pet. 2.2 whereby we must be nourished and grow vp in regard of which we are as new borne babes how then can we in any day liue without it but be very Dwarffes in grace The word is the seed of God by which we are kept from sinning 1. Iohn 3.9 brought to be his beloued and holy children If this seed then be not daily in vs how shal we be kept from being ouergrowne with weeds and briars and so from being reprobate accursed ground The word is a light vnto our feet and a lanthorne vnto our paths how then can we walke on and be kept vpright without dangerous stumbling falling Psal 119.105 vnlesse we haue euery day this light set vp in our minds To say nothing of the readinesse and dexteritie in the Word of God which we shall grow vnto by daily exercising ourselues therein according to the prouerbe Vse maketh perfectnesse and how much the more apt we shal thus become for publike instructions to receiue them for our greater comfort Quest 79. It seemeth then that euery day ought to
be made a kind of Sabbath how can this stand with the command of working vpon the six dayes Answ Yes very well because that howsoeuer God is to be serued vpon the sixe dayes yet they are for the most part to bee spent in the workes of our callings Quest. 80. All this being but generall what more speciall rules are wee to follow in our weekly deuotion Answ 1. Wee must pray euerie day morning and euening 2. Before and after the vse of Gods good creatures 3. The more our necessities vrge vs to pray the oftner and the more instantly 4. Let no day passe without some reading and diuine meditations 5. Neglect not the weeke day Sermons when opportunitie is offered to come vnto them Explan After the necessitie of performing Gods worship euery day declared I haue thought it not amisse to set down speciall rules for the direction of all men for though we are to make euery day a kinde of Sabbath yet wee are not to follow the practise of Monkes and Friers framing our life to idlenesse in regard of worldly affaires nor yet of some ouer-zealous persons trauelling from place to place to heare the Word of God spending many whole daies in this manner the businesses of our calling being neglected they can haue little comfort herein when God shall aske who required these things at your hands But he that is desirous to performe his weeke-dayes seruice acceptably vnto the Lord must 1. Reuerendly commend his supplications and giuing of Rule 1 thankes euery day morning and euening vnto the Lord as Daniel kneeled downe and prayed three times a day Dan. 6.10 for a figure of which it was commanded vnder the old Testament that they should sacrifice a Lambe morning and euening euery day continually which Lambe did represent Christ Exod. 29.39 and this sacrificing was a comming to God by prayer in his name and in the merits of his bloud-shed Now this was done publikely at the doore of the Tabernacle shewing that in euery little Tabernacle or Church Vers 42. such as is euery Christian mans family the like should be performed in the company of the members therof children seruants Wherefore heathen families wanting the true knowledge and feare of God are branded thus that they call not vpon his name as in that imprecation of the Prrophet Powre out thy wrath O Lord vpon the heathen Iere. 10.25 and vpon the families that call not vpon thy Name It is not enough to say the Lords prayer or some other drowsily being halfe asleepe or without minding it as is the manner of most men for this is the sacrifice of fooles who know not that they doe euill Eccl. 4 17. neither is it enought for Gouernours to pray by themselues alone but the right worshipper of God prayeth heartily if he be the master of a little Tabernacle he sacrificeth in the doore thereof Rule 2 1. Tim 4.5 Secondly thou must pray before and after the vse of Gods good creatures for euery creature of God is sanctified by the word prayer when Adam had sinned all things seruing for mans vse were accursed now by Iesus Christ alone this curse is remoued but not without presenting him in prayer before the Father So that come to partake of these benefits without prayer and thou feedest thy selfe with curses which thou mayest looke should be the ouerthrow and not the vpholding of thy bodie Rule 3 Psalm 50 15. Thirdly the more our necessities vrge vs wee must pray the oftner and the more instantly Dauid in this case prayeth day and night and without ceasing and sheweth that continuall praying is therein required Call vpon me saith the Lord in the time or trouble Iam. 5 13. What must we call vpon him then onely no but oftner and more instantly then aboue all other times To this purpose saith S. Iames â—s any amongst you afflicted let him pray that is let him make this a time of continuall prayer and so in the like cases Rule 4 4. We must let no day passe without reading and diuine meditations for hereby we doe encrease our heauenly substance according to that Prayer reading meditation and tentation make a perfect diuine Exhort one another daily saith S. Paul Hebr. .13 1. Tim. 4.13 and to Timothy Giue attendance to reading to exhortation to doctrine If any shall say This is needfull indeed for a Diuine but bindeth not the people I answere That it doth not binde them indeed vnlesse they esteeme of Gods blessing desire to be saued but if they doe they are bound as well as the Diuine Hee onely is blessed that meditateth thus in the Law of God and thus doing saith Paul to Timothie Thou shalt saue thy selfe as a Christian and others as a Diuine Fiftly thou must attend vpon Sermons when opportunitie Rule 5 is offred that is ordinarily whilst the Word is plentifully preached vpon the Sabbaths otherwise thou must euen vse importunitie and the reason is good the Preacher must preach opportune and importune therefore thou must bee ready to heare if need doeth so require not onely vpon opportunitie but vpon importunitie when it will not so well stand with the season or thy wordly of affaires When the famine of hearing the Word of the Lord should come the Prophet saith that they should wander Amos 8.12 From the North to the East they should run to and fro to heare the word of the Lord. Quest 81. What is to be thought of whole dayes in the weeke set apart to holy duties as Saints dayes and dayes of thanksgiuing in publike Answ All this may lawfully be done and is commendable by Gods Word and therefore we are reuerently to conforme our selues to the ordinance of authoritie herein Holy dayes to be kept Explan Howsoeuer all good Christians doe yeeld to that which hath beene already said about our weekly deuotion yet there is great difference about making whole weekdaies holy dayes and specially the dayes of Saints the fountaine whereof is said to haue beene Popery To handle this poyint therefore somewhat more largely I say first that it is lawfull for the Christian Magistrate to command some of the weeke dayes to be obserued as holy by abstaining from publike ordinary workes of our callings and frequenting Gods publique Seruice 1. Because the Magistrate is ordained for our good but a Reason 1 greater good can hee not doe vnto the Church Rom. 13.3 then next vnto the sanctifying of the Sabbath to prouide for the solemnitie of some other dayes of which iust occasion is giuen that thus Gods seruice may be vpheld euen vpon the weeke day Reason 2 2. Because godly Magistrates haue vsed thus to doe and beene commended therefore As Hester and Mordecai vpon the wonderfull deliuerance of the Iewes Est 9.21 and the sword put into their hands to be reuenged vpon their enemies set apart the fourteenth and fifteenth day of the moneth Adar to be
also doe the more priuate workes of our callings so that we obserue the times of publike meetings and giue no scandall to our brethren nor offence to our Gouernours Secondly in regard of more free recreations in which wee may now exercise our selues all waies excepting the times of publike prayer Thirdly in regard of speeches and thoughts out of the publike times we may in some conuenient sort and measure talke of our worldly affaires and deuise in our thoughts for the best for them If any doe otherwise esteeme ordinary holy daies appointed by men hee doth derogate from the dignity of the Lords day as they of the Church of Rome which make more account of some Saints dayes then of the Lords day it selfe and are more carefull then to exercise their deuotion and tyrannise in their strict censures more remisse and licentious vpon this most holy day Quest 81. What is the sinne by this commandement forbidden Answ All prophaning of the Sabbath day Which is first by doing workes that are not of present necessitie by iournying by idle resting or absenting our selues about worldly businesses from the publike duties of Gods seruice Secondly by forgetfulnesse of the Sabbath vpon the sixe dayes by which wee often bring vpon our selues a necessitie of prophaning the same Thirdly when being parents or gouernours we leaue our children pupills and seruants to their owne liberty vpon this day Labour on the Sabbath Explan The sinnes against this Commandement I referre to three heads the first whereof is a direct and the greatest prophaning of the Lords day 1. For labour vnlesse wee be necessarily called heereunto such as it is only then when it is a necessary worke of mercy as hath been already shewed it is the most direct breaking of the Sabbath and taketh away the very nature of it because the Sabbath is the rest And how great a sinne this is the Lord hath sundry waies made knowne vnto his people the Iewes Which motius though they bind not vs in the same rigor as the Iewes were of old yet they are a good inducement to vs to stirre vp our reuerence vnto Gods ordinance and our care to obserue the Christian Sabbath though not in any ceremonious degree of stricktnesse yet in conuenient decency and sequestration of our selues such as may stand with Christian liberty How close the Iewes well held by God to the precise obseruation appeareth Reas 1 1. By his seuere poenall lawes against all labour though neuer so honest Exod. 31.15 and lawfull in it selfe Whosoeuer doth any worke vpon the Sabbath shall die the death Reas 2 2. How much the Lord is displeased with working vpon this day is made knowne by his iudgements executed vpon some in their prophane working He that gathered stickes was stoned to death the Israelites were held captiue in Balon seuenty yeares for their working vpon the Sabbaths Numb 15.32 Ier. 25. that the land might enioy her Sabbaths and sundry examples tending to the same purpose haue been already brought amongst the arguments for our Sabbath which I spare to repeate referring the reader thither 3. How displeasing to the Lord it is to worke vpon this day appeareth by his prouidence for the rest heereof rather then any worke should be done euen about their daily food he sendeth the Israelites Manna enough for two dayes the day before the Sabbath Exod. 16. and whereas at other times the Manna would putrifie and be full of wormes if they kept any of it vntill the morrow after they had gathered it now they did keepe it sweet and good all the next day Reas 4 4. The working vpon the Sabbath hath been at all times condemned by all good men endued with Gods Spirit Moses is most earnest in many places against it Nehem. 13. Nehemiah threatned to punish the Merchants that came to Ierusalem to sell their wares vpon the Sabbath dayes and Esay Ieremy and the rest of the Prophets doe all of them put to their helping hands to roote out this sinne of working vpon the Sabbath day Wherefore if thou makest conscience of stealing because the Lord hath forbidden it make conscience also of doing the workes of thy calling vpon the Sabbath because God hath so strictly forbidden it so seuerely iudged it so carefully prouided against it and stirred vp so many holy men to beate downe this grosse abuse 2. For iournying I shall not need to adde any thing because it hath been specially intreated of already what iourney is allowed and what a breach of the Sabbath Only wee may take with vs this one memorandum that the Lord hath so precisely forbidden trauaile as that he hath charged Exod. 16.29 Tarrie euery man in his place and let no man goe out of his place vpon the seuenth day viz. about his worldly vnnecessary busines though it may seeme vnto thee to bee time gained so that thou shalt not bee hindred now from thy worke vpon the weeke day or though it may seeme otherwise to redound to thy benefit Let them consider this that forecast to make their iourneyes specially vpon the Lords day surely this wisdome commeth not from aboue but from the deuill whose thou art Iohn 8 44. whilest thou doest his will 3. For idle resting and sitting at home all day or most part of the day Idle resting when others assemble themselues to the worship of God or sleeping and lying longer in bed in the morning so that a man cannot prepare himselfe fitly and come in due time to the place of Gods publike worship this is also a most vnworthy vsage of a mans selfe vpon the Lords day He that doth thus like the vaine eccho resoundeth the last word of the Lords precept Thou shalt Sanctifie the Sabbath taking onely Sabbath an idle resting vnto himselfe and therefore as idle watchmen appointed ouer Gods people that see the enemy comming and danger at hand yet doe onely sit still and behold it but sound no trumpet to giue them warning shall be so farre from any reward of their office that the peoples bloud shall be required at their hands so these idle Sabbath-keepers shall be so farre from the blessing attending vpon such as sanctifie a Sabbath as that they shall bee called to account for this pretious time lost through their idlenesse and the vsurpation of that to their owne ease which they were bound to spend to Gods glory Let all therefore that would consecrate this day as glorious to the Lord flie this idlenesse and learne of Nehemiah to rise early in the morning at the least in their hearts to sanctifie the Lords day and duly repaire whilst God inableth to the place of publike meetings otherwise to keepe holy-day at home as his infirmities permit 4. For absence from the publike duties there bee many that content themselues to sit at home Absence from Church and reade some good prayers and other good bookes especially if the weather be but a little
tedious and thinke that they keepe the Sabbath as well as any other or as they need to doe and more especially if there be nothing but diuine seruice at the Church But let all such know their errour and repent of it they doe indeed sanctifie the Lords day but it is not after the Lords but their owne manner and therefore cannot be accepted of no more then a master can accept of the best indeauours of his seruant at home at that time when he appointeth him to trauell about his busines abroad For the Lord doth now appoint thee to attend him in the publike place Acts 3. hee hath now imployment for thee there Christ himself the holy Prophets and Apostles lurked not at such times in corners or in priuat houses but went vp to the Temple to pray to preach to conuerse with Gods people in publike duties Acts 2 41. Here is the place where Gods ordinance is chiefely vsed and only at the times appointed heere the Lords presence is promised here hath his glory euer shined by the conuersion of soules and sometime of thousands at once Let the proud seperatist therefore goe by himselfe now into corners as ouer-iust in his owne esteeme to come with others to Gods ordinance in publike let the idle or daintie Sabbath-keeper stay at home in his blind priuate deuotion and the ouer scrupulous absent themselues from Church in the case of no preaching at that time let those contemne publike prayer that know not Gods house the Church to be the house of Prayer But let all that feare the Lord feare thus to peruert the Lords day least in so doing sinne lye at their doores The second head Head 2. Forgetfulnes of the Sabbath vnto which I referre the prophaning of the Sabbath is all forgetfulnesse of this day vpon the sixe either in generall in any of them or in particular the day before according to our distinction when I spake of the dutie in the word Remember and it may haue reference also to the Sabbath past Remember how holy thou wert then what rules of holines thou wert then taught how thou didst then make shew of a good disciple of Christ when thou sattest to learne thy lesson of him as Saul who fell downe before the Lord and said Lord what wouldest thou haue mee to doe Acts 9. 1. Sam. 2. and as Samuel Speake Lord for thy seruant heareth Least doing contrariwise in the weeke-dayes after and as one that rather listeneth to Satan and to thine owne corrupt heart thou be condemned out of thine owne mouth for drawing neere vnto God with thy lips but hauing thine hart farre estranged from him The third head Head 3. Neglect of inferiours vnto which I referre the prophaning of the Sabbath is by leauing such as are vnder our gouernment to their owne vnbridled and licentious liberty vpon the Sabbath day which is no small fault in parents masters and gouernours For whilst euery priuate man doth thus neglect his domestick charge the minister may preach reproue admonish and teach but little wil it profit to bring them to the right obseruation of Christian duties Besides doth it not grieue any good parents or masters to see their children or seruants miscarry and come to misery but to be negligent of them at these times is the right way to bring them to all lewdnesse and consequently to smart and misery for which they may also then with heauy hearts thanke their gouernors that were too gentle and remisse towards them 1. Sam. 2. as Ely was vnto his children whose lamentable estate in his children and posteritie what hard heart can reade of without relenting Quest 83. What be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words for in sixe dayes the Lord made heauen and earth the sea c. Quest. 84. What are the reasons infolded in the commandement Answ Three 1. Because the law of the Sabbath is ancient and was of force in Paradice before mans fall 2 Because it is most equall the Lord allowing vs sixe dayes for our worldly affaires and requiring but one of seuen for the workes of his worship 3. Because the seuenth is the Lords peculiar day so that without sacriledge we cannot any way prophane it Reasons infoulded in this Commandement Explan This commandement being of maine and speciall vse for the furthering of true godlinesse and such as vpon which the rest of the law hangeth is therefore both placed in the middest and because man naturally is most vnapt to bee moued with the reuerence hereof fortified with many reasons beyond the rest Which reasons are euery one of great force partly infolded and not distinctly placed out of the words of the commandement and partly expressed and set downe at large by themselues Reas 1 The first reason infolded is taken from the word Remember as if the Lord should haue said Howsoeuer all the rest of these lawes haue hitherto passed without such expresse mention especially when mans nature was vncorrupt in Paradise yet this law of the Sabbath was expressely giuen at that time and now I giue you warning only to remember it as most ancient and euer vsed amongst all my deuout people so that if old customs wil beare any sway with you the very remembrance of this must needs be of force to moue you to keepe holy my Sabbaths Or else Remember is a reason of force because it is a note of special charge for the duty vnto which it is prefixed For when a master commandeth his seruants diuers things and would chiefely haue some one thing done hee impresseth it with this word remember as if hee should say I would not haue that neglected or forgotten by any meanes If therefore any earnest speciall charge giuen by the Lord be of any force with thee if the old custome of Gods Church euer since the creation bee of any force doe not prophane but keepe holy the Sabbath day Reason 2 Gene. 2. The second reason infolded is taken from these wordes Sixe dayes shalt thou labour c. as if the Lord should haue said It is no vnreasonable matter or hard vnto thee that I require in bidding thee keepe holy the Sabbath day it is but one day of seauen I allow thee six for the workes of thy calling I will be content onely with the seuenth though I haue made all the dayes and could require six and leaue thee but one therefore doe thou willingly keepe this day This is a reason of great moment and oftentimes onely vsed as being alone sufficient to mooue any honest heart to obedience In Paradise it was the maine reason to Adam and Euah Ye shall eate of all the trees in the garden but of the tree in the middest ye shall not eat it was the reason vsed to mooue the Israelites to let their land rest the seuenth yeare that the poore might haue some comfort
Disobedience Touching the sins against this Commandement they are of two sorts as the duties were 1. Of Inferiours 2. Of Superiours The sinne of Inferiours is irreuerence that is to be without that awfull regard which ought to be towards Superiours and it may be referred to these heads 1. Disobedience and refusing to doe and to bee ruled thus stubborne and vnruly children and seruants sinne greatly and stubborne people that will not yeeld to follow the directions of Ministers they were by Gods censure all subiect to the same most fearefull punishment viz. to bee stoned to death For it was the plaine Law of God touching children See before in their duties to parents Deut. 21.18 And for people it was commanded Thou shalt doe according to all that they that is Deut 17.10.11 12. the Priests and Leuites teach thee According to the Law that they teach thee thou shalt not decline neither to the right hand nor to the left And that man that will doe presumptuosly not harkning to the Priest shall dye Thus people that obey not the wholsome lawes of the Magistrates sinne greatly and if any refuse to be ordered by them they resist the ordinance of God Rom 13.2 and are specially threatned that they shall receiue to themselues condemnation Quest Is it a sinne then in any thing to doe contrary to the Kings lawes for examples sake to eate flesh in Lent or vpon Fridayes Answ If the intent of this Law were that euery one should vse this abstinence without exception it were a sinne to disobey vnlesse necessity did compell but the chiefe politique intent being that Fisher-men might haue vtterance for their fish and so be encouraged for the good of the Common-wealth as the title of that Law sheweth and that young things might in Lent be preserued and not spent before they come to some age and greatnesse if this bee obserued and the Law be not purposely crossed I take it that it is no sinne of disobedience against the higher powers in regard of the ciuill and politicall prohibition and the like is to be thought of all other statute-lawes their intent and scope must be duly by all good subiects obserued Quest It is a sin for children to disobey their Parents by deuoting themselues in their youth to any religious course or order or without or contrary to their liking Numb 30.1 Math 15.4 Answ Yea doubtlesse for God hath taken order that such a vow as vnlawfull should be counted of no force It is therfore meerely pharisaicall in the Romanists that in this case allow nay commend disobedience of young and ignorant children in deuoting themselues to any Monasticall order though to the great offence of Parents 2. Fraudulent and deceitfull obedience Thus seruants sin when they obey and vse diligence in their masters sight Deceitfulnes but are slothfull and negligent behinde their backs they rob and steale from them taking meat drinke and wages to doe their worke with diligence but contrariwise neglect it and prefer their own ease they can haue but cold comfort when they looke to the great Lord of all Christ Iesus that seeth all their sloth and deceit 3. Deriding and scoffing at Superiours as Ham mocked at his father Noah for which he was accursed in himselfe Gen. 9. Deriding Superiours and posterity This is a common vice in wayward youth when they are taught any thing that is good or admonished of their vanity if not openly which they dare not yet in heart they mocke at the admonitions of Parents Masters and Ministers But see what a cutse of God is out against them Pro. 30.17 The eye that mocketh his father and despiseth the instruction of his mother let the Rauens of the valley picke it out and the young eagles eate it This irreuerent scoffing neuer escaped Gods punishing hand The children that mocked Elisha 2 King 2. calling him Bald-pate were suddenly torne in pieces by Beares to two forty of them The Ephraimites that mocked Iphtah and his Gileadites calling them runagates of Ephraim were slaine to two forty thousands Nahash with his Ammonites 1 Sam. 11. that mocked at the conditions of peace offered by tbe men of Iabesh Gilead saying that if they might put out euery mans right eye and bring that shame vpon Israel they should haue peace were all slaine scattered so as that not two of them were left together And what fearefull end the Iewes came to that mocked at Christ and the holy Apostles wee all know Feare therefore to scoffe at any good man but much more at such as thou oughtest to reuerence for his place and function Cursing Superioâ—rs Exod. 21.17 Exod. 22.28 4 Cursing and backbiting Superiours Hee that curseth Father or Mother shall die the Death And the Lord expressely commandeth Thou shalt not raile vpon the Iudge nor speake euill of the Ruler of the people Thus therefore children seruants people that let loose their tongues against their Gouernors to curse and raile vpon them take the right way to bring Gods curse vpon themselues Numb 23 Balaams case shall be easier at the last day then theirs for he durst not curse where God forbade him 5 Irreuerent gestures towards Superiours in any particular mentioned before in the duty Too much obedience to Superiours Now as this Law is broken by detracting and taking away from the reuerence of Superiours so their is a sinne in ouer reuerencing them 1 If obedience be absolute without respect to Gods will for there we must say with the Apostle Acts 4.19 Wee must rather obey God then men If Parents or Masters bid thee lye steale worke vpon the Sabbatth or the like for their gaine thou must in all modesty deny so to doe If Kings and Rulers command Idolatry Superstition or Heresie obey not lest escaping their hands thou fall into the hands of the Lord. Quest Whether is a Minister of Gods Word being forbidden to preach by the Magistrate to forbeare to execute this his office of Preaching seeing the Apostle did not though straightly charged Ministers suspended may not preach Answ The ordinary Ministers of these times are bound in this case to obey the Magistrate as touching the publike execucution of their office because that howsoeuer they haue an inward calling from God yet their outward to the publike place is from man or by man and may againe bee taken away by man but it was not so with the Apostles who as the other Ministers of those times were immedialy and extraordinarily set a worke by God onely The onely preaching that they may now in this case exercise is by way of conference and exhortation in priuate prouided alwayes that it be not contrary but as the Law doth allow otherwise the power is resisted Here we may see what the Anabaptists are that are enemies to authority viz. euen a sinagogue of fantastick braine-sick soules enemies to Gods ordinance and so are many other humorus
doe euill malefactors in an high kind among Christians Alas too many I conclude therefore that that God who in this Commandement saith to euery priuate man Thou shalt not kill doth therewithall and thereby not only permit but also command his own publike Minister to kill for the preuention or auengement of killing other heynous crying sinnes Qâ—est Here it may be demanded whether this vse of the Sword belongeth alwayes and onely to the Magistrate seeing there are in the Scripture examples of others who haue killed and haue therein been not onely blamelesse but also commended as Phinees and Moses True it is that Phinees had no ciuill power yet is greatly commended for killing Cozby and Zimri But this he did out of speciall instinct and extraordinary zeale which God stirred vp in him for the quenching of an extraordinary plague Moses being yet but a priuate man slew an Aegyptian that stroue with an Israelite But Moses was an eminent type of Christ and performed this and other such actions as a rescuer of the people of God And lest we should doubt whether he had a speciall instinct vnto this enterprise Saint â—teuen sheweth that Moses euen before the solemn commission giuen him by God appearing in the flaming bush had an inward vocation and notice of his own office of a Deliuerer whereof this slaying the Aegyptian was as it were the first act an handsâ—l which as himselfe knew so he thought that the people of Israel would acknowledge Act 7. â—5 For hee supposed his brethren would haue vnderstood how that God by his hand would deliuer them In briefe I say to such Heroicall examples that we Christians must liue by rules and not by exceptions within the line of our ordinary callings and without aspiring to a boundlesse imitation of extraordinary actions Heree it may be demanded vnto what crimes the vse of the Magistrates Sword ought to be extended and how farre the prescript of Capitall Lawes giuen to the Israelites bindeth Christian Common-wealths Whereto I answer first as modesty requireth that I will not take vpon mee the office of a Law-maker by defining this Secondly that many of those Lawes were peculiar to the Common-wealth of Israel and agree not with our and other Common-wealths Thirdly as for the chiefe defiances of the first Table as hellish blasphemy and grosse Idolatry I doubt not but that in all Christian Estates they ought to be capitall as they were among the Iewes As for the second Table this commandement aboue all the rest is in all Nations fenced and guarded with this extreame punishment ex lege talionis in the same kinde Limbe for limbe life for life which is of force so generally not out of imitation of the lawes of the Iewes but out of the instinct of nature and ballance of euident iustice How farre other offences against our neighbour are to be made capitall is a greater difficulty by reason of the variety of natures and dispositions in diuers people with true respect wherevnto there may bee ioyned an ayme at the best and most principall positiue Lawes prescribed by God vnto the Iewes as I haue heeretofore touched in the preface before the Commandements Gen. 9. Exo. â—â—2 To proceed now in the description of that which is heere forbidden vnder that name of murther I say it is to shed bloud vniustly that is ad dâ—liquium animae to the spilling of life for thus the Lord describeth killing euery where Againe I say it is a shedding of bloud that is direct and purposed not an act by which bloud is shed by accident besides the intent of the doer Exod. 21 13. For in this case it is no sinne but in a fort Gods act according to the wordes of the Law If a man hath not laid wait but God hath offered him into his hand I will appoint thee a plaâ—e whâ—ther hee shall flye and a particular instance is giuen Deut. 19.5 If a man be felling aâ—ree and his hande strike with the axe and the head slip from the heluâ— and hit his neighbour that hee dyeth heere it is no murther therefore hee is not worthy to dye by whose stroke this was done there was a place of refuge for such to saue himselfe in But it is not so if two men quarrell and fight and one killeth the other Men may mince it heere and call it onely man-slaughter but indeed it is plaine murther as is euident by the very English word of this commandement Thou shalt doe no murther which is the translation of the Latine Nâ—n oâ—ciâ—â—es And surely those that are coÌ„uicted of Manslaughter haue in their inditement their load of this word occiaâ—â—t So then murther legally and precisely taken is either comprised vnder occision or else it is not forbidden in this commandement which were very absurd Moreouer the case of our excused and refined manslaughter differeth much from this case Put by the Lord by which the Law for the quitting of him that slew his neighbour vnawares is illustrated For though the word not laying wait bee vsed and not hating his broâ—her in times pâ—ssed looking to which words onely his sinne may bee extenuated for that hee that slayeth his neighbour in a sudden quarrell may be said not to haue hated him before yet consider the instance that is giuen of one cutting wood to make plaine this Law and it will appeare that the Lord hath no meaning to giue any toleration to any killing in quarrels but onely out of all pretending before or intending then as it is not with him that killeth another in heat and fury seeing howsoeuer he doth it suddenly yet he endeauoureth it and doth it willingly Indeede it somewhat lesseneth the fault if it shall manifestly appeare that slaying was against the intent of the striker either for that the instrument wherewith was but some little stone or sticke not likely to kill or for that the part of the body smitten was not any principall not much wounded and heerein fauour may be shewed Because that otherwise a maister giuing his seruant correction by the striking of one blow vnawares and death following should become a murtherer whereas oftentimes death hath followed vpon a small cause But in these cases our Lawes and Statutes doe sufficiently prouide And as for the case of Manslaughter now discussed by mee I doe not presume to make my selfe regibus Sapientorem but only declare Gods positiue Law which if I deeme to be more equall and iudicious then the law of other Nations I see not why any man should bee agrieued thereat Sam 12. Lastly I adde by any meanes whatsoeuer and thus all accessaries to murther are murtherers First and chiefly he that commandeth or counselleth as Dauid made himselfe guilty of the murther of Vriah Achitophel of Dauid if it had beene proceeded according to his counsell and the high Priests of the murther of Christ 2. He that consenteth as Pilate did vnto the Iewes about the
diuided from God vpon which hee will poure out his wrath Prayer at going to meat 1. Tim. 4.5 Againe prayers are ordinarily to be vsed when wee receiue any of Gods good creatures for our sustenance For by mans sinne the creatures become accursed vnto him by prayer they are againe sanctified Euery creature of God is sanctified by the word and prayer 1. Sam. 9.13 When a feast was made in the land of Zuph it is said that the people would not eat vntill that Samuel came and had blessed the feast euen as it is said of the beasts being gathered together to the waters in the wildernesse that for feare of poyson they will not drinke till the Vnicorne hath with his horne stirred the waters And after meat it is necessary to praise God so as we are commanded Whether we eate or drinke or whatsoeuer we doe 1 Cor. 10.31 we shall doe all â—o the glory of God Praying in time of troublel Dan. 6. Extraordinarily we must pray oftner in the time of any extraordinary danger or trouble by sicknesse persecution battles and wars famine and losses Daniel at this time besides morning and euening prayed also at noone-tide daily Dauid in the like case prayed seauen times a day and at midnight Christ prayed three times together in his agonie Mâ—th 27. Acts 2. And the Disciples continued daily together in prayer And in those times of persecution the faithfull are noted to haue met to prayer and to haue continued three sometime sixe daies together without taking food vntil night These times of trouble are more specially times of prayer to make praying our practice night and day and to procure others to pray with vs and for vs. Ioh. 4. â—0 For the place and gesture to be vsed in prayer wee know that now there is no difference of places howsoeuer it hath beene in times past for euery where God may be called vpon in Spirit and in truth and for gesture Come saith the Prophet let vs fall downe and kneele before the Lord our maker Not that prayer is not auailable without kneeling for Isaack walked in the fields and prayed Ionah lying in the whales belly prayed c. But because all worship both of body and soule is due to the Lord of all and because prostration or kneeling is a meanes to b eed the more humility in the minde therefore though kneeling be not alwayes necessary yet it is to be preferred both in publike and priuate by all that would yeeld vnto God his due and entire worship and in all publike prayers it is the more duely and strictly to be vsed where the orders of Church doe expressly enioyne it or the laudable custome of the congregation commend it To conclude the omission of decent vsuall gesture must needs be more or lesse scandalous as arguing either coldnesse in deuotion or contempt of the Church or discrepancie in opinion oâ— in affection from the rest of Gods people with whom wee seeme to make but halfe coniunction whilest wee denye the vniformity of our bodily humiliation And thus much of the generall Introduction to Prayer Of the Lords Prayer Quest 116. HOw and according to what patterne ought wee to pray Answ The Patterne and forme of prayer for our direction is the Lords Prayer Our Father which art in Heauen hallowed bee thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our dayly bread and forgiue vs our trespasses as wee forgiue them that trespasse against vs and lead vs not into temptation but deliuer vs from euill For thine is the Kingdome the power and glory for euer and euer Amen Explan Hauing hitherto made way to the Lords Prayer following in the Catechisme by considering some necessary questions it followeth now that wee come more neerely to the prayer it selfe which is our onely absolute and perfect patterne Concerning this prayer consider we some things generally and then particularly of the parts heereof Generally who was the Author of this prayer The Author of this Prayer Luâ— 11.1 Answ Christ Iesus our Lord who with the Father and Spirit is God blessed for euer Hee hauing beene himselfe busied in prayer was desired by his Disciples saying Good maister teach vs to pray as Iohn also taught his Disciples and he said vnto them When yee pray say Our Father which art in heauen c. Whence ir hath the name the Lords Prayer as the Lords Day the Lords Supper c 2. Consider therefore the excellencie of this Prayer as Salomons song is called a Song of songs so this may bee a Prayer of Prayers excelling all other prayers And as the Lords Supper because by him instituted is of that reuerend account that whosoeuer eateth and drinketh vnworthily eateth and drinketh his owne damnation so whosoeuer vseth the Lords Prayer being of diuine Institution vnworthily endangereth himselfe of damnation heereby The Author is the wisedome of the Father like vnto himselfe hath made this Prayer with admirable wisedome drawing the whole Scriptures into a short Epitome heerein and comprizing all our wants of euery kinde in a few wordes with all most needfull directions about prayer and reasons mouing in the offering vp of Praoer So that if all men should all together haue studied all their dayes they could not possibly make a prayer of such worth and excellencie Math. 6.9 Thirdly consider the vse of this prayer which is both for the words and the matter and forme Some thinke that it is onely to be vsed as a direction by which wee may learne how and what to pray and that the wo ds are not to be vsed because Christ saith After this manner pray yee Others thinke it the onely prayer to be vsed at all times and vpon all occasions because Christ saith When yee pray say Our Father Luc. 11.2 c. But neither right the truth is that which maketh a perfect consent betwixt these two Euangelists reporting what Christ said viz. the vse of this Prayer is not onely to direct for matter or for words but for both say these words when ye pray or vse this patterne for a direction and frame all your petitions accordingly First vse the words of this praye if thou knowest not how otherwise according to it to expresse thy minde and though thou knowest yet vse it and vrge the Lord as it were heereby to heare thee for as Câ—priaâ— saith A father will acknowledge the voice of his only son the Lord caÌ„not but acknowledge the voyce and words of his son being vttered by any of the faithfull But take heed lest in praying these words the tongue runne without the heart as it must needes doe in those that ceremoniously rehearse them making hast to haue done euen like vnto a chlide saying his lesson which he hath conned perfectly Such may say the words of Gods deare Son and yet goe away without any notice taken of them
any man shall thinke as some doe that this is presumption without set wordes to come to God in Prayer when as to a mortall Prince wee dare not hee is greatly deceiued and sheweth to haue little vnderstanding of the faithfull mans neerenesse vnto God and acquaintance with Gods holy Spirit For will such as wait about the Kings person euery day and talke continually with him study set wordes afore-hand what to speake they will indeed thinke of the matter concerning which they would speake but for wordes they would not especially if they had alwayes some eloquent person at their elbow ready to prompt them and to tell them what to say in like manner faithfull men doe continually attend vpon the Lord and talke with him by Prayer and the most eloquent Spirit of God is alwayes ready to prompt and helpe them wherefore so that the matter to be spoken of be thought vpon before it is no presumption to come without set wordes in such as by experience doe finde some sufficiency by Gods gracs to talke thus with their heauenly King and Father Quest What desirest thou of God in this prayer Answ I desire my Lord God our heauenly Father who is the giuer of all goodnes to send his grace to me and to all people that wee may worship him seeue him and obey him as we ought to doe And I pray vnto God that he will send vs all things that bee needfull both for soule and body and that he would bee mercifull vnto vs and forgiue vs our sinnes and that it will please him to saue and defend vs in all dangers ghostly and bodily and that he will keepe vs from all sinne and wickednesse from our ghostly enemy and from euerlasting death And this I trust he will do of his mercy and goodnesse through our Lord Iesus Christ and therefore I say Amen So be it Explan Heere in briefe are set downe the most needfull things contained in the Lordâ— Prayer with such plainnesse as that euen children may attaine some good vnderstanding of the prayer heereby which was the laudable intent of our Church in prouiding this wholsome milke for tender babes I shall not need therefore to adde any explanation of these words of our Catechisme being so plaine and euident of themselues other then by poynting at the parts of the Lords Prayer secretly diffused through this Answer The first parcell whereof compriseth both the meaning of the Preface that he vnto whom we pray calling him Father which art in heauen is the Lord God of heauen and earth our common Father by faith and heauenly most glorious and full of maiesty from whom euery good thing descendeth and the meaning of the first Petitions that by our worshipping him hee may be glorified and his name hallowed by our liuing as his loyall subiects and faithfully seruing him his kingdome may come and by our readines to obey him in euery thing his will may be done in earrh as it is in heauen and not onely by such aâ— readily obey but by all people his ouer ruling power compelling the disobedient and stubborne The words next following are the interpretation of the rest of the petitions that he would giue vs all things needfull both for soule and body which is to giue vs this day our dayly bread to forgiue vs our sinnes is the next petition to saue and defend vs from all dangers c. is not to lead vs into temptation but deliuer vs from euill from all sinne and wickednesse from our ghostly enemy and the end and reward of being led heereby euerlasting death The last clause And all this I trust he will doe c. serueth to explaine the conclusion for thine is the kingdome c. thou art a most gracious King full of mercy and goodnesse in Iesus Christ and this thy mercy and goodnesse shall thus bee more glorified wherefore I trust and assure my selfe that thou wilt doe these and in this confidence I say Amen Quest 117. How many bee the partes of this Prayer Answ Three the Preface Our Father which art in Heauen the Petitions Hallowed be thy name thy kingdome come c. And the conclusion For thine is the kingdome the power and the glory for euer and euer Amen Eccles 4.17 Exod. 3. Explan This Prayer being an absolute forme of direction for vs hath in it all things needfull both for beginning proceeding and concluding the petitions are not nakedly set down without a preface neither are they left without a conclusion hemming them in on both sides to shew both the necessity of preparation when we addresse our selues to prayer and of obseruation when wee haue prayed Preparation to prayer there must needs be otherwise we shall be ready to offer the sacrifice of fooles wee shall draw neere to the flaming bush with shooes on our feet and tread on holy ground with vncleane feet and compasse the Lords Altar with vnwashen hands Obseruation there must bee when wee haue prayed to giue God the glory of our petitions granted otherwise we shall deale deceitfully with God mocke him Gal. 6.7 which he wil not heare pretending his glory and kingdome but the sequell shewing when we rest at the blessings receiued that we intend our owne ease and pleasure Quest 118. In the Preface why doe you call God Father Answ Because he is ready as a louing Father to heare mee calling vpon his name whence J learne with boldnesse and confidence to come vnto him in my prayers Explan Hauing shewed the necessity of preparation vnto prayer in generall heere follow the parts of this preparation in particular And the first is to consider rightly vnto whom we pray and with what faith and affiance Hee vnto whom is called Father teaching vs both who can pray and what faith is required in praying First he only can pray aright and as a true Christian that can call God Father by adoption grace through Iesus Christ It is not sufficient that hee be thy Father by creation for so is he the father of the spirits now damned in hell but he must also be thy Father by regeneration through the preaching of his word casting thee into a new mold of righteousnes and holines according to his Image Rom. 8.25 wherein man was first made For wee haue receiued saith the Apostle not the spirit of bondage to feare againe but the Spirit of adoption whereby wee cry Verse 16. Abba Father And the same spir t beareth witnesse with our spirits that we are the children of God So that there must be a Spirit in him that will pray making him the childe of God by adoption 1 Ioh. 3.3 purging him to become holy as he is holy 1 Ioh. 3.9 Whence it followeth that a wicked man liuing in sinne cannot pray seeing he which is borne of God sinneth not who only is indued with the Spirit of Prayer All his praying therefore is a vaine beating of the ayre with a
them that hurt you and persecute yau and loue your enemies saith the Lord not that they may be blessed and heartned to proceed in their enmity and malice but be ouercome with our innocency and requiting good for euill and so haue their heart turned vnto God Whom we must not pray for Now as there is some for whom we must pray so there be others for whom we may not pray but pray against 1. The Deuill ours and Gods common enemy wee must pray against him Rom. 16.20 that he may be confounded and troden vnder our feet 2. All knowne enemies of God Dauid hath many Psalmes of imprecations and praying against such of this sort is Antichrist which is an Aduersary 2. Thes 2.4 and exalteth himselfe against all that is called God Such was Iulian the Apostata against whom the Church prayed 1. Sam. 16.1 and Saul was declared to bee such vnto Samuel for which cause he is rebuked for mourning and praying for him 3. We ought not to pray for the dead whose estate is vnchangeable as Abraham told the rich Glutton being in hell that they which were there could not come hither Quest 120. Why is there added in the preface Which art in heauen Answ Not for that I belieue God to be in heauen only for he is euery where but because to bee in heauen is an argumeni of great glorie wherefore I learne with all reuerence and humility to pray vnto him being our father most glorious 1. Eing 8 27. Expl. Here followeth the third thing in the Preface for our direction Which art in heauen This is not spoken circumscriptiue as though God were contained in the heauens for the heauen of heauens are not able to containe him or as though if the heauens were not God cannot bee as the inhabitants of the earth cannot be when the earth ceaseth for God was before all heauens and earth and creatures But God is said to be in heauen 1. First for his glory which doth most shine in the third heauen it being most manifested there to the holy Angels and blessed Saints by an immediate vision and fruition as also his glory that is the manifestation of his Wisdome power c. is by way rationall deduction argued from the lower heauens and the hoast of them the â—unne Moone and starres according to the Song of the holy King The heauens declare the glory of the Lord and the firmament sheweth his handy worke 2. There is not only a naturall but also supernaturall and extraordinary demonstration of his glorious attributes of Iustice Mercy Power and Wisdome which are manifested from heauen as by the Prophets who were immediately inspired from heauen to declare them and by Christ who came from heauen and sometimes by the signes which the heauens beare portending great alterations as before the destruction of Ierusalem and the like and lastly by influences comming from the heauens most notably to destroy most notorious sinners as the old World against which the windowes of Heauen were opened to drowne them and Sodome against which fire and brimstone came thence to burne them vp Thirdly for his puritie and holinesse euen as the heauens are pure and not obnoxious to corruption in such manner as the inferiour bodies are yea when they shal at the last perish and haue an end the yeares of the Lord the same pure and holy God shall last alwaies according to the Psalmist Thou art the same and thy yeares shall not faile 4. For his excellent maiesticall Psal 101 2â— and inaccessible brightnesse euen as the most shining heauenly creatures the Sunne and Starres And all this serueth to breed in vs humility and reuerence in coÌ„ming before the Lord euen as the sinful Publican durst not looke vp to heauen but cryed Luke 18. Lord bee mercifull to me a sinner and as the poore Prodigall Father I am not worthy to be called thy child Luke 1.53 for the proud the Lord dispiseth the rich he sendeth empty away that is such as acknowledge not themselues vnworthy wretched sinners Esay 66.2 and presume vpon any thing in themselues but the humble ones that tremble at his word that doe reuerence before him hee wil looke and haue respect vnto Which should make vs so to temper our boldnes with humility and reuerence in praying to this our most glorious Father that when we would be bold with him like sonnes we incurre not the blame of saucinesse and irreuerence with the Iewes and be challenged with that sharpe saying If J be a Father where is mine honour Mal. 1. â— if I be a Master where is my feare saith the Lord of Hostes Quest 121. How many bee the Petitions of this prayer Answ Six whereof the three former concerne the glory of God the three latter concerne nur selues Explan In handling the petitions of this prayer 1. Wee are to consider of them in generall and then in particular Generally they bee sixe as many concerning Gods glory as our owne necessities and the first in order concerning Gods glory the last our selues The equall number teaching vs how gratious the Lord is towards vs sinfull men allowing vs if we come with one request for the aduancement of his glory to come with another for our owne benefit if with three for him with three for our selues also This is no small fauour when a mortall King will 〈…〉 when do the like happy would his subiects think themselues and pray often and heartily for his health and honour if premising prayers for his welfare hee would allow them to petion freely also for themselues being ready to grant their desires Happy then are we that serue so good a King but vnworthy of this happines sith that vngratefully wee seeke not his honour but the satisfying of our owne worldly lusts hee alloweth vs to pray as much for our selues as for himself three for our selues and three for him but wee pray three for him and threescore for our selues or nothing for him and altogether for our selues thus requiting the Lord euill for good Let euery man bee ashamed of this and desire as heartily the glorifying of Gods name as his owne necessary foode and raiment as the welfare of his owne soule The order of the petition The order of placing the petitions concerning Gods glory first and then those concerning our selues teacheth 1. that God is absolutely to be respected and for himselfe but man for Gods cause He is the Soueraigne Lord of all and the reuerence of him ought to sway all the greatest men are not so to be reuerenced simply for their power and greatnes but for him Matth. 10.28 and in him I will tell you saith Christ whom yee shall feare not him that can kill the body but him that can destroy body and soule in hell fire And this is the argument vsed by the Apostle to perswade obedience to the higher powers Rom. 13.1 because there are no
disanull them and against all defects if there be any in our lawes and neglect of the execution that the defects may be supplied the execution of good lawes better lookt vnto for the furtherance of Gods kingdome Hinderances of Gods kingdome in the ministry In the ministery there may bee also many hinderances of this kingdome against which we pray 1. Ignorance and vnaptnesse to teach for euen as the childe without milke perisheth and hauing too little languisheth so the poore soules of men vnder ignorant ministers or such as be vnapt to teach them doe perish and decay Hos 4.6 1 Tim. 3. 2 Tim. 2.15 My people perish saith the Lord for want of knowledge and a Bishop saith the Apostle must be apt to teach he must know to diuide the word of truth a right 2. We pray against heresie in them whereby the milke of the word as with poyson is corrupted and turned to the destruction of soules Of this hinderance S. Peter speaking 2 Pet. 3.16 saith that there bee many hard places in the Scriptures which the ignorant and vnstable peruert vnto damnation And like vnto this are prophane and vaine bablings which by the Apostle are compared vnto the Canker and Gangreene tending to the destruction of the body Wherefore wee pray 2 Tim. 2.27 that no such preachers may creepe in or be suffered in the Church as doe teach hereticall opinions vainely and prophanely handle the holy Word to the disgrace thereof amongst the hearers 3. Wee pray against idlenesse in Ministers taking the fleece and fat of the flocke but through lazinesse and carelesnes suffering the wandring to be out of the way the feeble without pasture and the diseased and weake without cure and exposing all to the rage of the deuouring Wolfe If hee that hath the keeping of a tower against the enemy committed vnto him and a reward therefore shall sleepe and neglect his charge he is worthy of death by the Martiall Law and he that taking wages and hauing any worke committed vnto him if through sloath he doth it to halues or to quarters he is worthy to bee punished as a thiefe So and much more they which take charge of soules and wages therfore a spirituall worke in hand and hire to doe it and yet are sloathfull and giuen so much to their ease as that they labour not in this worke by preaching praying exhortation yea and by good example of life shall answer as theeues and robbers and vndergoe the vtmost of Gods Law Wee pray heere that if there be any such O vtinam nusquam they may bee diligent or else speedily remoued and more painfull and faithfull placed in their roome 4. Wee pray against wickednesse in the life and conuersation of Ministers for a Bishop must be vnreprouable Leui had both the Thummim and Vrim committed vnto him 1 Tim. 32. When wicked ministers are wicked liuers though they teach things good and the way right yet such a cloud is cast ouer their doctrine that it shineth very dimly and few or none see to follow after it when like Images shewing the way they are seene to stand still without motion they are held as idols to be teachers of lies and what they shew is not imbraced Particular hinderances of Gods kingdome The particular hinderances of Gods kingdome are such as be in euery priuate person in particular These are first Infidelity and vnbeliefe whereby the dore of the heart is shut vp against the Lord that hee cannot rule there as King Heb. 4.2 Where vnbeliefe was it is noted that Christ could doe no great matters Lydiu had her heart opened before that the power of godlinesse wrought in her The Iewes are noted to haue had the world without profit because their hearing was not mixed with faith Faith was the first thing which Satan vndermined in our first parents to beat downe Gods kingdome it is the first thing wherin Paul laboureth with King Agrippa to make him a member of Gods kingdome As all things are possible to faith so it is impossible that any good thing should be with vnbeliefe Wee pray therefore here against this vnbeliefe that the Lord would open our hearts to belieue his word and all the promises and threatnings therein contained 2. Impenitency and hardnesse of heart whereby the mind is without relenting for sinne and reioyceth rather heerein and as the hand by often handling of hard things becommeth daily more hard and insensible so by sinning the conscience becommeth more hard and without sense or remorse for sin Luc 3. Wherefore when Iohn would prepare the way for the Kingdome of Christ hee preacheth repentance the putting away of this hardnes in sinning Esa 66 2. and when the Prophet Esay would describe such a man as with whom the Lord doth dwell to rule and raigne in him he saith that he must be humble contrite spirit and tremble at his word Wee pray then heere that the Lord would take away the heart of stone out of vs Ezech. 11.19 and giue vs an heart of flesh as he hath promised so that the power of sinne may be shaken we may tremble for sinne past and resolue vpon newnesse of life for the time to come as good subiects of Gods kingdome 3. Any one raigning sin which is when the soule is quiet in some priuate secret sinne and doth not striue earnestly against it For let it be neuer so small if there be a willing going on in it it is a raigning sinne and God cannot reigne in that heart Let not sinne therefore saith the Apostle Rom. 6.12 raigne in your mortall bodies Eph. 5.14 Hee that promiseth to the enemy of the Land but one peny or one egge towards his maintenance to inuade the countrey is no good subiect to his Prince no more than hee that promiseth horse man and armour neither is he a good subiect of Gods kingdome that resteth and without checke nesteth in lying in petty swearing in vaine talking or euill thinking and fighteth not against these Awake thou that sleepest stand vp from the dead and Christ shall giue thee life if thou sleepest in any sinne thou art without life out of the Kingdome of light 4. Negligence in superiours towards inferiours in parents masters or the wealthy towards the poore children or seruants suffering them to sin leauing them vntaught forbearing to admonish them to further Gods kingdome in them Leuit. 19.17 For if it be a sinne of neglect in any man to let his familiar friend to sinne vnreproued much more is it in such as haue some authority annexed vnto their persons they sinne against that Charge Thou shalt plainly rebuke thy neighbour and not suffer him to sinne 5. We pray therefore that all gouernours of families may shake off negligence towards their charges and though it be painfull vnto them labour to further Gods Kingdome in their families and that the rich in disposing the liberalities
3. We pray for faith whereby to belieue Supplicat 3. that the will of God reuealed vnto vs in his will and to apply his gratious promises to our owne soules for knowledge will not profit without faith without the Spirits teaching of vs as hee taught Peter when to his commendation Christ saith Math. 16.16 flesh and bloud hath not reuealed it vnto thee but the Spirit of my Father which is in heauen Nay to beleeue is to do the will of God for this is the will of the Father saith Christ Iohn 6.4 that yee beleeue in him whom hee hath sent 4. We pray for power to obey the holy will Supplicat 4. and commandements of the Lord now this obedience is both actiue and passiue in doing and suffering Actiue obedience is both gederall and speciall Generall is our sanctification for this is the will of God saith S. Paul euen your sanctification 1 Thes 4.3 leading an holy iust and good life holy by praying reading hearing of the word and meditation as it is commanded 1 Thes 5.27 Psal 1. pray continually and in all things giue thankes and Blessed is that man which doth meditate in the law of God c. iust Psal 15. by righteous and equal dealing with all men as he which shal dwell in the Tabernacle of the most high is vncorrupt in all his wayes good by beneficence and workes of charity towards the poore as warning is giuen to rich men to distribute 1 Tim. 6.17 and giue vnto the poore Speciall obedience is in workes of our speciall callings as we are Princes gouernours or subiects ministers or people husband 1 Cor. 7.10 or wife father or childe maister or seruant of these it is commanded Let euery man remaine in that vocation wherein he is called And more particularly the King and magistrate are set for the praise of the good and the punishment of euill doers Rom. 13. the people must bee obedient to the magistrate Eph. 6. The father must bring vp his childe in the information and feare of the Lord children must obey their parents and likewise for the rest 1. Tim. 3. Coll. 3. Of this obedience there be fiue rules Rules of obeying Gods will and mans Eph. 6.1 Verse 7. Acts 4. 1. Obey Gods will absolutely for himselfe obey man only in God and for God therefore it is added Children obey your parents in the Lord and Seruants obey your masters as seruing the Lord. Esa 29.13 And when men command any thing against the will of God the example of the Apostles is to bee followed obeying God rather then man 2. Obey God in the manner as well as in the matter which he commanded for he is wisest and knoweth best what will please himselfe Otherwise in vaine doe yee worship me saith the Lord. And thou shalt not make any grauen Image to worship the Lord by Obey God in all the matter by him commanded and not in something of thine owne inuention Esay 1.12 as Saul and Peter lest it be said Who required these things at your hands Math. 12. 3. In doing the workes of piety let them giue place if necessity calleth to a work of charity as to thy neighbours house being on fire his Oxe or other beast being fallen into a pit vpon the Sabaoth day 4. Let the workes of thy priuate calling giue place to workes of a publike calling and generall if thou bee labouring vpon the sixe dayes the Lord calling to his house by appointing solemne meetings to his worship thou must leaue thy worke Leuit. 23. and attend vpon the Lord there Thus feast of the Passeouer was kept vpon the sixe dayes the feast of Tabernacles of â—â—â—st fruits purim and when the Lord called to any fasting c. 5. The workes of a generall coÌ„mon calling must giue place to the works of a speciall vndoubted calling being contrary if a man at any time hath such as Abraham had to kil his own sonne the man whom the Prophet bad to smite and wound him and the Prophet that was forbidden to eate bread in the place of Ieroboams Idolatry 1 Pet 2.15 Passiue obedience is in bearing patiently according to Gods will whatsoeuer is his will to lay vpon vs This is the will of GOD saith Peter that by well doeing yee put to silence the ignorance of foolish men speaking of subiection to the Tyrants of those times and to seruants being wrongfully punished hee propoundeth this comfort If any man for conscience towards GOD indureth wrongfully Verse 19. that is thanke worthy If any man therefore grudgeth and be impatient hee doth against the will of the LORD Now that all our obedience may the better bee accepted it must haue these three properties 1. Chearefulnes and readines it is spoken of as a thing taxed in Cain that in processe of time he came to doe sacrifice Obedience acceptable Gen. 4. 2 Cor. 8. Iam. 1. and God loueth a cheerefull giuer saith Paul he loueth one like to himselfe who readily bestowerh vpon such as aske vpbraiding no man It is not therefore sufficient to obey eyther in doing or suffering when we must needes and are pressed hereunto but we must willingly and cheerefully obey euen in bearing any crosse wherefore He that will be my Disciple saith Christ Matth. 10. must take vp his crosse and follow me 2. Sincerity which is heartily and from the Spirit approuing our selues to God and not affecting the applause and praise of men for thus our obedience will be all lost labor Esa 1. Matth. 6. as that of the Iewes and Pharisies 3. Vniuersalitie which is in all and euery particular thing Marc. 6. for Herod did many things and yet was reiected because he disobeyed in one thing but Iob is approued obediently professing his subiection to God though he should yet aggrauate his misery and kill him 2. The deprecation against all disobedience to the will of God and this is first rebellion an obstinate offending against the knowne will of God when Saul offended thus The deprecation 1 Sam. 15. Psalme 19. his sinne is censured as rebellion This made Dauid so earnestly to pray against this presumptuous sinning Deprecat 2. 2 We pray against prophannesse which is a base estimation of holy duties Heb 12.16 making no more reckoning of the Word of God then of Aesops Fables This is set forth by Esau's example who sold his birth-right for one messe of pottage and is forbidden to all men Vnder paine of being depriued of Gods blessing when we shall seeke it with teares Deprecat Esa 29.13 3. Wee pray against hypocrisie whereby men draw neere vnto God with their lips but haue their hearts estranged from him doing duties which the Lord requireth but not with that vprightnesse This maketh God an Idoll and his worship odious it causeth blasphemy against his holy Name and ruine of many soules who seeing
wickedesse vnder the cloak of religion doe stumble and fall Wherefore amongst all others Christ giueth warning vnto his Disciples that they be not like vnto the Pharisies Deprecat 4. Rom. 7. Iam. 1.14 4 We pray against naturall corruption which hindreth that wee cannot doe the good we should and pricketh forward to the euils which wee should not which draweth away to disobedience and enticeth we pray that it may bee mortified and not beare this sway in vs. Deprecat 5. 5. Wee pray against wearinesse in well-doing which is when hauing for a time heartily obeyed a man faynteth as in a long and tedious iourney eyther going on more slackly siting still and refusing to goe further or turning backe againe Against this it is commanded Be not weary of well-doing for wee shall reape in due time if we faint not Deprecat 6. 6. Wee pray against delight and pleasure taking in other mens sinnes whereby they are heartned this is condemned in the Gentiles who were giuen ouer of God and holy Lot vpright-hearted Dauid and all the righteous haue beene vexed at the heart to see the disobedience and sinnes of other men Deprecat 7. Heb. 12.9 7. We pray against impatience that maketh a man murmur at crosses and discontent that we may not so vngraciously offer that vnto God which we will not doe to our naturall parents whose corrections we suffer patiently Thirdly the thanksgiuing is for disobedience and sinne in any measure mortified for the knowledge of Gods will for faith and desires in truth to obey the will of the Lord in all things all the daies of our liues and we praise God for the readinesse of other men herein as Paul prayseth God for the faith and obedience of the Romans and of other Churches Rom. 1.8 and the other Disciples glorified God when of Peter they heard of Cornelius and his friends that God had giuen them repentance Acts 11.18 and to obey the Gospell So that in this petition is properly comprehended the tenth Commandement forbidding all first motions to sinne against the will of God and prescribing perfect conformity hereunto as it is in the Angels and Saints in Heauen and the fourth Commandement appointing vnto vs a Sabbath as it is in Heauen Or rather this Petition may be said to comprehend all the Commandements the second the meanes of keeping them and the first the last end of all our obedience to Gods will viz. his glory The supplication of this petition is Let thy will be done making vs able by thy grace the deprecation let nothing hinder the doing of thy will neyther rebellion prophanenesse nor hypocrisie the thanksgiuing thy will is done by thy faithfull people we prayse thy name for it for the Faith Repentance Patience and other grace bestowed vpon thine and implicitely we bewaile our vntowardnesse and backwardnesse to doe Gods wil and humbly to acknowledge the same Quest 126. Which be the three Petitions concerning our selues Answ First Giue vs this day our daily bread the second forgiue vs our trespasses as we forgiue them that trespasse against vs the third And leade vs not into temptation but deliuer vs from euill Explan After the petitions for Gods glorie here follow such as more immediately concerne our owne necessities in handling of which first consider the order in generall they follow those which concerne Gods kingdome and glorie to teach vs that if our care be first for Gods kingdome and to honour him in doing his will we shall easily obtaine all things needefull for our owne comfort otherwise if wee seeke our selues first and chiefly wee may endeauour after comforts for our selues but all shall be in vaine According to this is the promise made by Christ Matth. 5.33 Seeke first the kingdome of God and the Righteousnesse thereof and all other things shall be cast vpon you and that saying of the Apostle Godlinesse is profitable to all things 1 Tim. 4.8 which hath the promise of this life and of that which is to come There is nothing more vsuall than this to incourage vnto godlinesse or to discourage from disobedience and wickednesse Deut. 28. Leuit. 26. If thou shalt diligently doe that I command thee saith the Lord thou shalt be blessed in all things contrariwise cursed shalt thou be Thus it is promised by the Prophet if the Sabaoth bee consecrated Esay 58.14 as glorious vnto the Lord c. I will cause thee to mount vpon the high places of the earth and feede thee with the heritage of Iacob thy Father Hag. 16. And on the contrary side Yee haue sowne much and bring in little saith Haggay ye eate and haue not enough ye drinke and are not filled yee cloath you but are not warme hee that earneth wages putteth them into a broken bag because the house of the Lord lyeth waste The want of this consideration maketh men so eager in seeking worldly profit and so slack about the aduancing of Gods Kingdome and building of his house to the ineuitable losse not onely of the things sought after by worldly mindes but of the soule perishing in hell fire for euer Quest 127. What pray you for in the first of these which is the fourth Petition of the Lords prayer Answ We pray for all things necessary for this present life and therefore we aske but for bread and for this day Ioh. 6.27 Explan To follow the method before vsed in the three first petitions The speciall order of this petition before that which is for the remission of sins is first to be considered and because it is immediately after this Petition Thy will bee done It is placed before this Forgiue vs our Trespasses c. Not for that the things of this life are to be sought before those that concerne the life to come for against such surmises the Lord hath plainely commanded Seeke not the foode that perisheth but that which endureth vnto eternall life that is in regard of your earnest care and study for spirituall food and saluation euen neglect seeking daily bread The reason of this order then is to prouide against our infirmity whereby wee distrust God for bread food rayment and worldly deliuerances when we professe that we belieue in him for the remission of sin and deliuerance from damnation For the Lord Iesus being priuy to this our weaknesse to make vs to see and to be ashamed of it followeth our own order both secretly taxing this our corruption and discouering our little faith euen for maine matters concerning saluation and also helping it by beginning with things temporall wherein we haue a sensible taste of Gods goodnesse and ascending to things spirituall and out of all bodily sense 1. It sheweth how much we prefer the food that perisheth We aske bread before remission of sins why that finding it to be true in our own hearts we may be emptyed of these immoderate worldly cares much more than other naturall creatures
liue to morrow as the Widow of Sarepta who notwithstanding imparted of her meale to the Prophet 1. Kings 17.10 and belieued that it should continue for her reliefe from day to day 7. Humility and lowlines of mind because we are al beggars it is of almes that we haue any thing we haue nothing of our owne and without these things giuen vs of the Lord we cannot be sustained Euen as the lampe vnlesse it be from time to time supplied with new oyle must needs goe out What a shame therefore is it for a man to he proud and insolent ouer others seeing all are fellow-beggars as well the rich as the poore the King as the slaue A proud heart and a beggars purse we say doe not well agree together 1. Cor. 4.7 Wee pray therefore that it may not be thus with vs but that we in all humilitie may acknowledge that wee haue nothing which wee haue not receiued and of our selues are poore and miserable The things prayed against The deprecation is against all hinderances to our bodily health and welfare yet not simply but with submission to the will of the Lord who knoweth to bring light of darkenesse and to turne hinderances to helpes and furtherances euen to our outward estate We pray therefore with submission 1. Against vnseasonable weather immoderate raines vntimely heate or cold and droughts when wee need moysture against pestilent influences from any star or out of the earth by the vapours or by the quaking and opening thereof 2. Against improuident Magistrates and Gouernours which bring on woe to a land Eccles 10 16. Woe vnto thee O Land when thy Prince is a child and eateth in the morning 3. Against plague pestilence and famine against all noysome and contagious diseases whereby thousands haue in short time been taken away so that the liuing haue not been able to bury the dead 4. Against inuasion of the enemies bringing destruction and making hauock of all things this being a time of such misery as that no pestilence or famine is comparable vnto it which made the Kingly Prophet to desire rather to fall into the hands of the Lord. 5. Against ciuill wars the people rising against the Prince or one part of a Kingdome against another the miserie of which wee haue seene France and the Low Countries to tast of and doe reade of the like in King Iohns daies in Edward the second and Richard the seconds daies c. in England but haue not felt it our selues and we pray that we may neuer tast of it 6. Against extreame pouerty and want of all things tending to the famishing of our bodies for such as feare the Lord shall want no good thing though the Lions hunger and bee hunger bit 7. Against all things that defile man and make the creatures vncleane and accursed vnto him 8. Against an vnhealthfull constitution turning our meats and drinkes into il humours to the hazarding of our liues and the decay of our bodily strength 9. Against idlenesse and sloth whereby time is spent vnprofitably or not to so much benefit of the Common-wealth as it might be either through want of bodily labour to whom this belongeth or of studie and care otherwise to doe good towards the preseruation of the peace and welfare of the Countrey 10. Against discontent whatsoeuer our want is that we may not doe that iniury to the Lord as to prescribe him a time when to helpe vs or else murmure through want as the Israelites in the wildernesse 11. Against trusting in any arme of flesh what wealth or friend soeuer we haue for they which doe so fall downe flat and it was the folly of the rich man in the Gospel Psalm 20 8. that he said vnto his soule Eate drinke and be merry Luke 12 16. for thou hast much goods laid vp for many yeares 12. Against Couetousnesse and worldly cares carrying vs on to the greedy desiring of more through the loue of money It is a spirit farre differing from that of Agur of whom it is written for our learning that he desired Pro. 30.9.13 Giue mee not riches lest I be full and deny thee and say Who is the Lord 13. Against hard-heartednesse and vncharitablenesse whereby the hand is held backe from relieuing the needie when with the tongue reliefe is desired for them as for our selues 14. Against all vniust and vnrighteous dealing for bread gotten thus is not our owne and God is mocked whom wee pray to giue vs bread but in the meane season we thus carue for our selues vtterly against his will 15. Against prodigality and wastefull spending the goods of this world vpon vanity for must not the Lord needs be offended if comming to begge things necessary of him and receiuing we like wanton vntoward children cast them away againe No man but will haue indignation at such a beggar and rather let him starue then giue him any thing againe as the Prodigall in the Parable Seeing we pray against these things may wee at any time pray for them that being afflicted we may be humbled which in the time of our prosperity we will not be Expressely to pray for any affliction is to doe contrary to the first principles of nature which teacheth to pray for Answ To pray for affliction and to seeke all things that are good and to shunne and pray against all things that are euill and tend to the destruction thereof and therefore must needs be vnlawfull as it is vnlawfull voluntarily to hurt a mans owne body vnder what pretence soeuer For it is all one to pray for some hurt vnto the body and to doe it hurt the tongue being the instrument in the one case and the hand in the other in both a member of the body armed against the body 1. Cor. 9.7.2 Cor. 7.11 Secondly this is without precedent or other warrant except of superstitious persons who haue whipped themselues almost to the death or otherwise vnduly beaten downe their bodies to preuaile in the rash vow of chastity euen to the infeebling of themselues so that they haue been vnable to doe the workes of their callings and yet haue not preuailed being they had not the gift of continency Thirdly conditionally to pray for afflictions in the case of rebellion of the flesh if the Lord hath appointed this to be the meane of our mortification and bringing to sanctification and so to himselfe it is without doubt most lawfull and Christian for this is in effect to aske nothing but that which is good for vs. Whereas Saint Paul saith I beate downe my body and bring it in subiection c. And calling vpon the Corinthians for reuenge vpon themselues he meaneth not this vnnaturall violence offering to the body but denying of such things as whereby the body is pampered to sinne though otherwise lawfull in themselues which is the duty of vs all Whereas Saint Augustine saith Aug. tom 10. serm 181. Etsi
thee but louing and ready to accept of them and to grant their suites thou shalt make thy glory to shine more and more by being beneficiall vnto vs thy faith and religion shall bee more esteemed and reuerenced and this will bee the end of all that thou doest for vs thine eternall praise yea we giue thee glory in confidence of thy goodnes promise due thankfulnesse and intend this in our desires aboue all things Amen wee verily belieue that it shall bee so and againe with all feruency begge O Lord let it bee so wherefore let vs not bee deceiued of our hope but do thou subscribe to our desires and say So be it 3. For the scope The reasons câ—ntained in the conclusion it containeth sundry most strong reasons for the propping of our faith and assurance in our prayers 2 Sam. 24. First from the Kingdome of God A good King louing and kind to his subiects is easie to be intreated of them and is delighted with their life and welfare but thou art the best King of all we thy subiects who do craue nothing but things needfull for vs and tending to our welfare therefore thou wilt be intreated And the strength of the reason lyeth in the first part that a good King tendreth the good of his people which wee shall find to bee true in all good Kings and Rulers in Dauid who desired when the plague raged amongst his people Let thy hand Lord bee against mee and against my fathers house these sheepe what haue they done And in Samuel being vnkindly reiected by the people yet being in their danger desired to pray for them God forbid saith hee 1. Sam. 12. that I should sinne against the Lord and cease praying for you Yea some Heathen Kings haue excelled herein as Vespasian who was so delighted in doing good vnto his people as that if hee had let slippe any day without doing some speciall good for some man he would say O socii per didimus diem O fellowes wee haue lost a day This disposition therefore to doe good must needes bee much more in the best King of Kings at all times Secondly from the power of God wee haue this reason A King that wanteth no power to doe good vnto his subiects if he be good will assuredly doe for them in all their necessities but thou O Lord art such a powerfull King nothing can hinder or resist thy good pleasure Therefore thou wilt doe these things for vs. Euery part of this reason is euident for nothing but ability can hinder a mercifull Lord from doing for his humble seruants hee being Parens patriae the father of the country Matth. 6. and a father being so ready as the Lord sheweth to doe good vnto his children when they aske of him and as for this King his power is infinite he doth whatsoeuer it pleaseth him in heauen and earth hee is all-sufficient to defend Abraham in strange countries Iacob in Padam Aram Dauid in the wildernesse and Ionah in the whales belly wherefore we may build assured confidence of his mercy Psalm 19. Thirdly from the glory of God we haue this reason Hee that being a great King regarding his glory aboue al things will readily doe whatsoeuer may redound to his honour and glory but thou O God art thus regardfull of thy glory it being aboue all things tendred by thee therefore wee doubt not but thou wilt grant these things of which thou shalt haue so much glory The strength of this reason lieth in the second part that God doth principally regard his glory and that by granting our requests hee shall haue glory The first is plaine both by the most excellent workes of creation redemption c. which serue to manifest his glory according to that of the Psalmist The heauens declare the glory of God c. and according to that of the Apostle who speaking of Predestination and redemption Ephes 1.6 saith that it was to the praise of the glory of his grace And it is plaine also by his dealings honoring such as honour him and bringing downe such as take honour to themselues that hee onely may bee exalted in that day Againe that God hath glory by granting our requests appeareth for that our first and chiefe request is that God may bee glorified and our desire is by being heard in all our requests to haue matter of praysing and magnifying his holy name Fourthly from the eternity of these things for euer and euer wee may reason thus A most glorious and excellent King out of whose power nothing is who remaineth such for euer is euer alike graciously disposed to his subiects but God is a most glorious King and powerfull for euer in all times and ages alike and hath heretofore heard the requests of such as faithfully haue called vpon his name therefore he is still likewise ready to do for vs granting all our petitions The first part of this reason is plaine because that he to whom no change is incident the case being alwaies alike cannot be changeable in his grace and fauour The second part is also euident for God is hee Reuel 1.8 Heb. 13.8 which is which was and which is to come yea Iesus Christ is the same yesterday and to day and for euer Now for his grace in times past and readines to heare the prayers of such as haue faithfully called vpon him no age hath been without large testimony Iacob prayed in his distresse and was heard so that of a man naked and destitute hee was made rich and had great droues of cattell Iehosaphat prayed and had victory ouer his enemies when he knew not what to doe sundry diseased possessed and blind persons both in body and soule prayed and were healed and had their sinnes pardoned wherefore wee need not to doubt but that we also are heard in our desires Fifthly from our confidence expressed in the last word Amen we may reason thus The Lord will grant vnto vs whatsoeuer we belieue shall be granted when we aske but we belieue when we aske these Petitions for we say Amen in hart verily wee are perswaded that it shall bee so therfore they are granted Marke 9.23 The first part of this reason it is the saying of our Lord Whatsoeuer yee aske if yee belieue it shall bee done vnto you for the second if wee dissemble not but haue our heart going with our tongue wee doe belieue and therefore are the more confident to speed of our desires But more especially of these reasons The first hath reference to the second Petition the second to the third the third to the first the fourth to the fourth and fift the fift to the last Petition From hence arise these two conclusions First that they which learne aright to pray are most happy and blessed they build good speed and successe in all their designes vpon the surest foundation in the world the Kingdome power glory eternity and fidelity of
no visible signe or formall words for it nor made it a seale of righteousnes nor imposed it vpon all but only in danger of incontinency Penance hath no elementary signe or forme of words prescribed by our Sauiour Confirmation hath no set prescript of words so likewise Extreme vnction which also was but temporary As for Ordination to the Ministery we find in the new Testament both institution and expresse forme of a sacred Ceremonious action and words with necessary perpetuitie in the Church to the worlds end In which respects it doth well be seeme the name of a Sacrament and so is it stiled by iudicious Caluin Jmpositio manuum Cal â—nstit li. 4. cap. 19. sec 31. quam in veris legitimisque ordinationibus Sacramentum esse conâ—edo I grant Imposition of hands in true and due ordinations to be a Sacrament But when we define a Sacrament strictly and confine it to the conditions aboue-said we exclude this as being not vniuersall but peculiar to one estate of men So also Caluin Instit lib 4. cap. 14 sect 20. As I mislike not that imposition of hands should bee called a Sacrament so I doe not account it among the ordinarie sacraments that is as hee expoundeth himselfe there among those quae in vsum totius Ecclesiae sunt instituta appointed to bee vsed by euerie member of the Christian Church For these and other such causes the ancientest and most learned of the Fathers of the Church acknowledged two only Sacraments Cyprian saith Tunc demum plane sanctificari esse filii Dei possunt Ciprian lib 2. Epist 2. ad Stephan Alex. Hal. Par. 4 Qu. 24. Aug. de doct Christ lib 3. cap. 9. si vtroque sacramento naseantur Then may men bee throughly sanctified and become the sonnes of God if they be borne again of both the Sacraments Augustine saith Quaedam pauca pro multis eademque factu facillima intellectis augustissima obseruatione castissima dominus Apostolica tradidit disciplina sicut est baptismi sacramentum celebratio corporis sanguinis Domini The Lord and the doctrine of the Apostles haue deliuered some few things instead of many and those most easie to be done most diuine to be vnderstood most pure in obseruation to wit the sacrament of Baptisme and of the body and bloud of the Lord. The like hath Iustin Martyr Tertullian Ambrose Cyril Alexandrinus and some Schoole Doctors For Alexander Hales saith that the Sacrament of Confirmation neither did the Lord institute nor the Apostles but it was afterwards instituted in the Councell of Melda And Durandus saith that Matrimony to speake strictly and properly is no Sacrament Iohn 3.5 I conclude then that the Doctrine of our Church is true There be two Sacraments of the new Testament onely generally necessary to saluation that is for all people of what condition soeuer which desire to be saued For we do not with the Church of Rome hold for Sacraments properly so called those rites and institutions which are pecular to some kind of people only as aforesaid but that these only are properly Sacraments which doe generally belong to all and also without which there is now vnder the Gospel no saluation ordinarily to be attained Euen as the Lord himselfe hath taught saying Vnlesse a man be borne againe of water and of the holy Ghost he shall neuer enter into the Kingdome of Heauen Yet wee doe not teach them so absolutely and simply necessary as that without them it is absolutely altogether impossible to bee saued for God is aboue al his ordinances and he can saue without meanes of Sacraments as well as hee preserued Israel in the Wildernesse without bread nay saued them without the Sacrament of Circumcision Therefore in setting downe that rule by all to be followed vnto saluation He that belieueth and is baptized shall be saued and he that will not belieue Marke 16.16 shall be damned hee saith not he that is not baptized shall be damned for sometimes a man may necessarily be preuented by death as many infants are and sometime through the delay of Parents without any fault on their part for which God forbid that wee should iudge them out of the case of saluation It is indeed a sinfull neglect in Parents considering this to bee the onely ordinary way to saluation to hazard their children of the depriuation hereof and therefore well is it prouided that all carefull diligence should be vsed about it especially where there appeareth to bee danger of death in the childe and I doubt not but all good Christian people that submit themselues to goe the ordinary way to heauen which God hath appointed will vse this diligence as for others that wil finde out a new way God bee mercifull vnto them Now these two Sacraments are baptisme and the Supper of the Lord baptisme to regenerate and breed a new life the Lords Supper to strengthen and to maintaine it Quest What meanest thou by this word Sacrament Answ I meane an outward visible signe of an inward and spirituall grace giuen vnto vs ordained by Christ as a meanes whereby we receiue the same and as a pledge to assure vs thereof Explan After the number of Sacraments about which there is most controuersie the definition of a Sacrament followeth setting forth the nature of it Jt is an outward visible signe c. This is common to all Sacraments to Circumcision the Passeouer and to such as in more large sense are called Sacraments as to Marriage and all Legall Ceremonies the brazen Serpent the Rocke flowing out waters and the red Sea diuided for in them all is the outward signe and an inward inuisible grace set forth heereby Secondly Ordained by Christ this is the difference betwixt all other Sacraments and these of the new Testament some were ordained by the mediation of men as all the Sacraments that were in the Church vnder the Law some for other vses ordained and great graces vnder them signified as Matrimony the annointing of the sicke for a time and some were ordained Sacraments by Christ purposely to signifie and confirme the maine grace vnto vs and these are Baptisme and the Supper of the Lord. Thirdly As a meanes whereby we receiue the same c. These are ends of the Sacraments they are a means to conuey grace vnto the power of Gods ordinance we not only hearing with the eare the powerfull and comfortable word of God preached but also more neerely seeing and more palpably feeling and tasting in these signes the sweetenesse of Gods grace to our comfort euery outward sense being a meane to conuey the outward obiect to the inward vnderstanding and euery thing being done that is requisite to make a perfect couenant betweene God and vs. Euen as a bargaine of sale of any possession being made betwixt one man and another if the couenants be not only drawne but also sealed and deliuered before witnesses is a perfect bargaine and the
and from the doctrine of the Apostle The cup of Blessing which wee blesse is it not the Communion of the bloud of Christ The bread which wee breake Iohn 6.47 is it not the Communion of the bodie of Christ But how is his body there to bee communicated Not by Transubstantiation as hath been already shewed nor by consubstantiation so as that his body is in vnder or about the bread as the Lutherans teach but onely in a spirituall Sacramentall manner faith making him present vnto the worthy receiuer euen as hereby we possesse euerlasting life according to that He that beleeueth in me hath euerlasting life For as Faith is an eye vnto which things to come are present so it is an hand holding them a mouth feeding vpon them and a stomacke receiuing them and vniting them vnto the person that beleeueth If it be said then the Sacrament is vaine seeing by faith Christ may be receiued without it and he is not outwardly any whit the more present with his body I answere God forbid for it is Gods ordinance to helpe our faith an outward meanes to conuey vnto vs inward grace and sanctification his seale to confirme our faith in his gracious promises As when the King bestoweth any thing vpon a subiect he is assured hereof by his meere donation and giuing it vnto him but yet hee appoynteth vnto him to take the state thereof a meanes of writing and sealing to ratifie what hee hath graunted for more assurance which writings and seale though they containe not the estate about them or in them that is the house or ground in quantitie yet they conuey them vnto him so though the body of Christ bee in heauen and being giuen vnto vs by the Father is made ours through faith yet it hath pleased him for more assurance to appoynt the Sacrament hereby to conuey this rich possession vnto vs and to write and seale to our hearts that Christ is ours by his holy body sanctifying our bodies and soules and by his blood cleansing vs from all our sinnes though this body bee not in or about the bread really in the quantitie as it was heretofore vpon earth And of like nature were the ancient Sacraments appointed to the Fathers vnto which though Christ was not really and corporally annexed yet vnto the receiuers they were Christ through faith 1. Cor. 10.1 Iohn 1.29 for the Rocke was Christ Christ was the Lambe Quest 2 Be there not other wayes besides this of receiuing Christ Answ Yes the Scripture speaketh of two other wayes or meanes 1. Gal 3.27 He is receiued by Baptisme for Hee that is baptized into Christ hath put on Christ 2. Hee is receiued by the preaching of the Word whether by himselfe when he came amongst his owne Iohn 1.12 and to such as receiued him hee gaue power to be the sonnes of God Math. 10.40 or by his Disciples for Hee that receiueth you saith Christ receiueth mee that is the doctrine which hee and they taught being entertained into beleeuing hearts and their persons being welcome vnto them By the word hee is receiued as by the draught of a conueyance and Articles of agreement by the Sacraments as by seales put heereunto Baptisme being properly the seale of a new life which is the beginning of euerlasting life we being dead and buried vnto sinne the Lords Supper the seale of the comforts and strength that wee grow vnto in this life as by most wholesome meats and drinkes till that in the life to come we shall bee continually feasted with him hee being meat and drinke and cloathing and wealth and all in all vnto vs euermore Quest 3 Wherefore is the Communion of the Lords Supper receiued often and Baptisme but once seeing both are Gods Seales and assure our spirituall estate sufficiently by being once put to That the Lords Supper is often to bee receiued the Lord himselfe doth intimate vnto vs where hee biddeth So oft as yee drinke this cup doe it in remembrance of mee Whereupon the Apostle inferreth So oft as yee eate this bread and drinke this cup yee shew the Lords death till he come 1. Cor. 11.26 construing this precept to last till the comming of Christ to iudgement at the end of this world And the reason hereof is first because that howsoeuer our new life is begun at once as is represented in Baptisme yet it continueth from yeare to yeare and must haue often meanes to sustaine it and therefore though circumcision was but once the Passeouer was once euery yeare Secondly because that although we are in Baptisme regenerate and become new creatures yet the flesh still dwelling in vs rebelleth so as that we are subiect to sinne daily against which as the bloud of Christ is continually by faith to be applied to purge vs so the Sacrament whereby his death and bloudshed is represented is often to bee vsed for the more comfortable remembrance hereof euen as to shadow it out before it was the high Priest entred into the holy of holies with bloud once euery yeere Now precisely set downe how often the Lords Supper is to be receiued we cannot because it is left indefinite Acts 10 7. Acts 2.46 The practise of the Primitiue Church was euerie Lords day or first day of the weeke and at the first daily as their dangers were great by reason of the persecution euery day Wherfore in the Canons carrying the name of the Apostles it was commanded that all which came to heare the Word being Communicants should receiue the Communion Et siquis non communicat excommunicatur vt ecclesiae turbator Can. 10. ordinum violator If any man doth not communicate let him be excommunicated as a troubler of the Church and a breaker of order And hereunto do the ancient Fathers assent But this often receiuing was in regard of the times such as at the first institution the shepheard being smitten and the sheep scattered Since in the peace of the Church the Communion hath been three or foure times in the yeare and specially at Easter as succeeding the Passeouer If it be said once in the yeare is sufficient as the Passeouer was but once I answer the Passeouer required a long time euen seuen dayes for the celebration thereof and if it had been often Exod. 12.19 it would haue been too heauy a burthen vnto the people it is not so with the Lords Supper Againe this is the proper time of the right Passeouer the Lords supper in times past besides the Paschall Lambe and vnleauened bread once in the yeare there being many other remembrances of Christ in action viz. the many sacrifices now we haue onely the Lords Supper often to be vsed to the same purpose Quest What are the benefits whereof wee are partakers thereby Answ The strengthening and refreshing of our soules by the bodie and bloud of Christ as our bodies are by the bread and wine Mouns du Plessis
Manichâ—es and Marcion some haue reiected the Booke of Psalmes as the Nicholaitans and Anabaptists some the booke of Iob as some Rabbins and some Daniel as Porphyrius some haue reiected the Gospel of Luke as Cerdon some all but Marke as Cerinthus some the Gospel of Iohn as the Alogâ— some all Pauls works as the Ebionites c. Concerning the second some haue made the Apocryphall Books of equall authoritie with the fore recited Scriptures as the Papists and others haue more boldly long since obtruded for Canonical the fatherlesse brood of other books vnto these as the third and fourth of Eldras and Appendix of Iob a Preface to the Lamentation the third and fourth of the Macchabees a Booke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Booke of Enoch the Gospel of Thomas and of Matthias the acts of Peter And in the yeare 1120 a certaine new Gospell called Euangelium aeternum the eternall Gospell was found out being full of blasphemies but all these and the like are damnable presumptions plainly forbidden by the Lord saying Deut 4.2 Ye shal not put ought vnto the word that I command you neither shall ye take ought there-from and grieuously threatned Reu. 22.18 19. If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this Booke and if any man shall diminish any thing God shall take away his part out of the Booke of life Now that the Books first aboue named are all Canonicall Scriptures and part of the word of God Epist Tom. 3. hath been acknowledged in all ages by the Christian Church Ierome writing to Paulinus of the study of the holy Scriptures doth both reckon vp all these bookes in particular and adioyneth to euery one of them a seuerall pithy commendation And vnto Leta he prescribeth an order of reading them with most safetie and profit As for the other Bookes Epist Tom. 1. which our Church adioyneth to the volume of the inspired Scriptures they are both entertained and in part publikely read in our Churches not as authentike Principles whereon to ground any doctrine but as wholesome precepts of moralitie and declarations of the estate of the Church in those times very profitable for deuotion and heauenly meditation Quest. 146. What speciall proofe is there making manifest that those Bookes of Scripture are the word of God Answ The antiquity of those books some of them being before all other bookes sundry times oppugned and sought to be burnt vp by persecutors and yet wonderfully preserued and by miracles from heauen confirmed is a manifest proofe that they came from heauen and are not of mans inuention That the â—oly Scriptures are Gods word Explan Amongst all arguments there is none of that force in the conscience of man that this is of being taken from the diuinitie of the holy Scriptures For let it appeare that they are of God and what heart dares doe any other but yeeld vnto them Now that they are of God may bee plainely prooued by sundry reasons First by their Antiquitie for the first and most ancient writings in the world concerning Religion must needs be Gods but these are the first and most ancient therefore must needs be Gods 1. That the most ancient are Gods Scriptures is plaine because otherwise either some other Instructor must haue beene before God or else God the Ruler of the whole world must haue beene without any thing recorded whereby the world ought to be ruled till that man had inuented something to gouerne man by both which are most absurd That the holy Scriptures are most ancient appeareth by the most ancient humane writers Orpheus the first of all writeth of the two Tables deliuered to Moses Whence he saith that he learned what he knew of God Linus wrote of the Tower of Babylon described by Moses c. making plaine heereby that the Bookes of Moses were long before any of their writings and so the most ancient in the world Hence it is that Tacianus affirmeth that it appeareth out of Berosus a Caldee Writer Tatiani Oratio aduersus gentes Moses fuit Baccho antiquior plurimis diis gentium Clem. Alexandr out of the writings of the Phoenicians and Annales of the Egyptians that Moses wrote long before Orpheus Linus Amphyon Homer or the most ancient Ethnickes Now the Bookes of Moses are in effect the whole Scriptures all that followeth tending onely to the further explanation heereof Wherefore the Scriptures are most auncient and consequently the vndoubted word of God 2. This is further prooued by the preseruation of the Scriptures in all ages other ancient Bookes being perished either in part or in whole but the holy Scriptures though more oppugned then any by persecutors who haue sought to blot out the memory of them yet are wholly preserued without diminution or corruption of any part of them Had they beene of man certainly it would haue happened vnto them as vnto many other humane writings which are most ancient which if they haue not perished yet they haue been falsified yea one complaineth that hee himselfe yet liuing to see it Fratribus rogantibus vt scriberem Epistolas scripsi has Apostoli Diaboli Zizanijs alia eximentes alia adâ—icientes Dionysius Areoâ— pag. repleuerunt The Brethren requesting I wrote Epistles these the Apostles of the Deuill haue filled with tares adding some things and taking away othersome Now the holy Scriptures haue been singularly preserued heerein in the hands of the Iewes who haue misliked some things and forbidden them to be read as Daniel because he speaketh so plainly of the Messiah in the hands of the heathen as when at the request of Ptolomee they were translated by the Septuagint and in the hands of Heretikes who haue corrupted Fathers and Councels yet neuer durst but haue beene restrained from heauen from corrupting the Scriptures 3. This is further proued by the miracles which haue been wrought to confirme the Scriptures to be of God the Author of all true miracles of this sort are the miracles wought by Moses by the Prophets by Christ and by his Disciples For all these miracles doe plainly testifie of them that they were sent of God and if they were of God then the word by them set forth is the word of God 4. The same is proued by the prophesies contained in the Scriptures some being of things to come to passe many hundreds of yeares after as that the seed of the woman should breake the serpents head that Abrahams posterity should be numberlesse that they should be strangers 400. yeares that Josiah should burne the bones of Baals Priests where Ieroboam did sacrifice that the people of Israel should be in captiuity 70. yeares that Cyrus expressely forenamed should giue them leaue to returne and diuersly honour them c. From hence we may reason thus Those Scriptures which in their reuelations exceed all the vnderstanding of all creatures are vndoubtedly his who is aboue
all creatures that is Gods but such are the holy Scriptures as appeareth by these the like Prophesies Ergo c. for no created vnderstanding can of it selfe reach to things to come to say certainly thus it shal be some may coniecture or being appointed as instruments of execution may declare what themselues shall performe as the Deuill did to Saul but God onely hath made it so proper to himselfe to foretell independently absolutely and infallibly what shall come afterwards as that it may well be said Let them tell what shall come let them doe good or euill and say that they be Gods 5. The same is further proued by the Argument handled in the Scriptures which is altogether graue holy tending to the setting forth of all vertue and against all vice wheras as Iustine Martyr hath obserued the writers of the Heathen gods and religion Iustin Martyr were either ridiculous Poets which deriue the beginning of all from the waters handle the quarrels and filthy loues of the gods or Phylosophers more ridiculous for that the very chiefe of them were vncertaine of the beginning of things Now such as the writing is such must needs be the Author from whom it first commeth true it is that he which is vnholy may write things holy good but then they come not from him but first from some other fountaine therefore the most holy who is God must needs be the Author of the holy Scriptures 6. This is proued by the testimony of Heathen men themselues The Law of Moses against Images Numa Pompilius the chiefe religious Emperour amongst the heathen Romans approued of Numenius a Pythagorean Phylosopher saith of Plato that hee was none other but Moses speaking in the Atticke tongue Euseb de prepar Euang. The Oracle of Apollo confessed that the Christians onely had the truth and acknowledged the true God saith Eusebius Tribellius Pollio writing of Moses saith that hee was the only man familiar with God Cornelius Tacitus confesseth the truth of that History in Exodus telling how Pharaoh after many plagues let the children of Israel goe though hee thrust in some absurd fabulous lyes concerning the Iewes Procopius testifieth of Ioshua that for feare of him the Phoenicians left their country Linus and Homer write of the Creation of the world in sixe dayes Ouid of the generall deluge as also of the Gyants rearing of mountaines vp to heauen which is an allusion to the Tower of Babell Abidenus Sybilla and Hestiaeus of the long liues of the Ancients Epolemus of Abraham and how he fought for Lot Plato confesseth that he learned the most excellent precepts of wisdom of the barbarous meaning Moses and the Prophets Now whence commeth this consent of men of contrary minds to the truth of the Scriptures Verily from Gods prouidence that no man might deny that which by the light of nature is acknowledged of naturall man viz the truth and Diuinitie of the Scriptures 7. The same is proued by the single drift of the Scriptures which is only to giue all glory to God nothing to man seeing that the faults of the best are ingenuously and without flattery set downe neither is any mans fauour affected or sought for in any of these books which cannot be said of any humane writings 8. The same is proued by the consent of all the books of holy Scripture though written by diuers men at sundry times Neuer was the like to be found touching mens writings but euen the same Author hath been oftentimes noted to differ from himselfe Wherefore the Writers of the holy Scriptures were vndoubtedly guided by one spirit of truth and what they wrote came from this spirit which is God If any differences seeme to be in these holy writings this is through the weaknesse of our conceit and misvnderstanding and not indeed Quest 147. Hauing this Word of God written is it not sufficient for our saluation without any other helpe euen as to haue a Booke of Statutes sufficeth to be kept from the danger of the Law to those that will Answ It is not sufficient but it must also bee set forth by preaching that the hard places may bee rightly vnderstood wee may bee kept from errours and haue our dull hearts stirred vp to imbrace the holy precepts hereof Explan Many there be who acknowledge the Scriptures to be Gods word but doe not so much regard the preaching of this word prosuming vpon their owne ability to make a good vse of it in priuat by reading for their edification and saluation And some colour of reason there is also for this seeing that the word serueth to acquaint vs with the wil and law of God as a statute booke with the Lawes of the land and knowing these Lawes if we will not obey all preaching cannot bring vs to obedience or doe vs more good But this is a deceitfull colour First because a Statute book is not like vnto Gods booke that being humane and the penalty sensible this diuine and spirituall and not vnderstood by a naturall man so that a man may read much here but remain still as destitute of vnderstanding Actes 8. as the Eunuch who asked How can I vnderstand without an Interpreter Secondly because preaching is the meane by which God hath wrought in all ages and will principally and most powerfully worke by this ordinarily for our saluation 1. Cor. 1.18 1 Pet. 2 2. Thirdly because no man can receiue the word to his comfort vnlesse he reuerence and esteeme of the preaching therof seeing that the word it selfe doth so highly commend and vrge to attend to preaching Fourthly because the Lord who onely can giue light by his word doth direct such as be in darknes to the Preachers of his word Saul to Ananias Cornelius to Peter the Eunuch to Philip c. refusing otherwise to giue them any light Lastly because men are naturally dull and backward to that which is good when they know it so that reading only they are still frozen in their sins it is necessary that by the exhortation of preaching they should bee stirred vp and by the zeale and heat of others bee warmed and become agile and chearefull to doe accordingly In all things wee say for comfort Two are better then one and why should it not be so in this also A man reading alone is forgetfull and letteth it flip soone out of his mind which he readeth a faithfull Minister of Gods word preacheth vnto him and bringeth continually to his remembrance hee is like a sticke lying by a firebrand ready to goe out the Minister stirres vp the fire and layes the stickes together he hath bread by him but is feeble because he cannot breake it in pieces to eate some of it the Minister breakes it vnto him for his comfort I conclude therefore that it is necessary to exercise the hearing of this Word preached besides the priuate reading thereof and hee that hauing the meanes contemneth them wandreth
reason of all this is because such as are outwardly sent by the Ministery of Christs Vicegerents the Apostles successors who ordaine them are sent by Christ and if thus sent who shall say they are vnlawfull Preachers and if not thus ordinarily sent who shall say that they are lawfull seeing it is written How shall they preach vnlesse they be sent And if they be thus sent of God they must likewise be inhibited before they cease to be lawfull 1. Tim. 5.22 Preachers indeed may be vnworthy and vnworthily sent and continued but if through remissenesse or couetousnesse any send them so they make themselues partakers of their sinnes and bring a double woe vpon their owne heads and if any goe being such though sent they make the sacrifices of the Lord to bee an abomination to the people and with Elies sonnes shall haue iudgements making the eares of those that heare it to tingle 1 â—aâ— 2 17. Wherefore bee circumspect yee reuerend Fathers in ordaining and if any degenerate after their ordination exercise your authority by suspending and without speedy reformation by turning them out of the Ministery Is it not lawfull for a man to preach being for gifts sufficient vnlesse hee hath this outward calling or being once sent and forbidden againe without iust cause may hee not lawfully preach any more It is not lawfull to exercise the worke of preaching let his gifts bee what they will bee vnlesse he hath in an ordinary time this outward sending neither is it lawfull to persist in this Office if hee bee inhibited Whereas it may seeme otherwise by the Apostles practice who preached although they were strictly charged not to preach it is to be vnderstood that that time was not ordinary but a time of persecution wherein the enemies of the Gospel reigned and forbad all preaching in the name of IESVS and therefore this practice giueth no warrant when the Gouernours are Christian and doe onely forbidde some men but doe generally commend and commaund the preaching of the truth In times extraordinary when the Gospell is impugned and the preaching thereof not suffered a man must according to the Apostles example rather obey GOD then men that is being inlightened by Gods Spirit and made fit to preach though hee hath no outward sending but bee forbidden it is lawfull for him notwithstanding to preach and set foorth the truth and it is his patt so to doe Quest 150. What is required to the right hearing of the Word Answ To prepare a mans selfe by prayer and holy meditation and by emptying the heart of corrupt affections to attend diligently and reuerently at the preaching of the Word and laying it vp in the heart to doe accordingly all the dayes of his life To heare the word rightly Explan Take heed how you heare was often in the mouth of our Sauiour and must bee alwayes in the eares of such as will heare well otherwise as the Lord saith of speaking good words Matth. 7. Not euery one that saith Lord Lord shall enter into the kingdome of heauen so not euery one that heareth shall be saued but hee that heareth rightly and as hee ought to heare Now for this there must be preparation before diligence in hearing and care afterwards 1. For preparation the Lord sheweth the necessitie hereof when hee requireth that the people should be sanctified three daies together before that they should heare the Law and the wise man Eccles 4.17 who biddeth Take heed vnto thy feet when thou enterest into the house of the Lord and be readier to heare then to offer the sacrifice of fooles so that such as come vnpreparedly come foolishly to heare and are so polluted as that the Lord cannot take pleasure in their hearing That a man may therfore come prepared it is necessary that he be humbled for his sinnes purge his heart of sinfull affections pray for a right disposition and meditate vpon the excellency of the Word and his owne need hereof Hee that doth not before hearing call himselfe to account for his sinnes to be humbled and to craue mercy in the pardon of them is like vnto an ill debter who being ingaged in ten thousand talents to his creditor and an execution out against him doth notwithstanding come boldlie into his presence without seeking by the mediation of friends to make some composition and agreement beforehand what the rashnesse and danger of such is all men know So likewise is it the act of him that commeth to heare the Word of GOD not hauing sought reconciliation aforehand by humiliation and prayer either publike or priuate Hee that commeth to heare not hauing purged out sinfull and vile affections is like vnto the sicke man that would haue some comfortable receit without purging or vnto the wounded man that would haue lenitiues applied to his corrupt sore without corsiues which is the way to greater danger so hee that commeth to heare not hauing purged his heart of malice enuie lust worldlinesse c. is farre from taking the right way to cure his soule for he putteth it further into deadly danger Wherefore Saint Peter warneth to lay aside all maliciousnesse 1. Pet. â—1 2 all guile all dissimulation and enuie and as new borne babes to desire the sincere milke of the Word as who should say ye are vnfit to â—eare vnlesse as new-borne babes yee bee purged so as that ye be without any of these vile affections Euen as a dead flie that lieth hid in a boxe of precious ointment corrupteth it all so corrupt affections though deepely hidden in the heart make the seruice done vnto God naught worth Iohn 4.10 Prayer is as Iacobs Ladder set vp to heauen by which the soule ascendeth and fetcheth downe Gods blessing it is the knocking seeking and asking that euer preuaileth it obtaineth water of life though there bee nothing to draw it with as Christ told the Woman of Samaria saying If thou hadst asked I would haue giuen thee of the water of life Wherefore when the Word is to bee preached Pray for mee saith Paul that vtterance may bee giuen vnto mee and that I may open my mouth boldly to vtter the secret of the Gospell So let euery hearer pray Ephes 6.19 that the Preacher may haue vtterance and his owne heart an open dore of entrance Lastly to consider the excellency of the Word and our owne necessitie stirreth vp an hungring and thirsting deesire after the Word breedeth an appetite and maketh vs fit to digest this food and to turne it into wholesome nourishment to our soules For so excellent is the Word being a light sent from Heauen to inlighten vs in our darkenesse a sword to defend vs a precious treasure to inrich vs food to nourish vs a sweete sauour to perfume vs salt to season vs and a girdle to strengthen vs as that if wee cast our eyes hereupon wee shall vndoubtedly long after it But looke we withall vpon our own
necessity and spirituall pouerty by reason of the darknesse of our vnderstandeng weakenesse to resist our enemie want of all good things pouerty and nakednesse and then shall wee haue a long ng affection vnto it indeed gaping after it as the thirstie ground doeth after the raine 2. For diligence in hearing where this preparation is made that will certainely follow for a man shall not neede to bid him that is hungry and in want to hasten to a feast or to come so often as hee may or to apply himselfe to feeding when hee commeth there for hee commeth with such a stomacke as that hee will surely doe so In like manner hee that commeth rightly prepared to heare the Word of GOD will neglect no time when hee may come nor lose his part of that spirituall food when he is there Esay 6.9 He will therefore first apply his heart to vnderstand for to heare and not to vnderstand is to neglect he will not suffer either the bewitching pleasures or inchanting profits of the world to steale away his heart but labour so to see as that he may perceiue so to heare as that he may vnderstand seeing the contrary is a greeuous iudgement of men giuen ouer of the Lord for sinne 2. Hee doth reuerence the Ordinance of GOD being rightly composed in gesture but aboue all inwardly affected in heart for he trembleth at the word he is pricked inwardly at the preaching Esay 66.2 Acts 2. hee expresseth sorrow at the hearing of the grieuousnesse of his sinnes and ioy at the hearing of comforts laughing wanton looks vaine prating and an impudent countenance Ezra 10.1 as most abominable things are farre from him 3. Hee doth perseuere in his attention vnto the end not when hee heareth this new Preacher or that but whosoeuer he be that preacheth the truth not sometime hearkening sometime sleeping not lightly departing when hee thinketh that hee hath heard enough but with due regard continuing to the end alwayes remembring that exhortation Gal. 6.9 Let vs not bee weary of well-doing for in due time wee shall reape if wee faint not Colos 3.16 Lastly for care after the hearing of the Word the good and profitable hearer hath the word dwelling in him plenteously like a good Apprentice to the trade of Christianitie he letteth not passe the precepts of the word so soone as hee hath heard them but doth carefully apply them afterwards Colos 3 1â— This care after hearing is first by recounting in the mind from point to point the things which haue bin taught which is like vnto the husbandmans couering of his corne when he hath cast it into the ground or the chewing of the cud after that the beast hath fed J haue hid thy word in my heart Psal 119.11 that I might not sinne against thee saith Dauid and hee that doth not so like an idle husbandman leaueth his seed to the deuouring of the fowles and to the parching sunne as the beast that châ—weth not the cud is vncleane wherefore he that will get most profit by hearing must againe consider the text the sense of the words the notes reasons grounds and illustrations hereof and how for vse euery thing is to bee applied to himselfe Deut. 6. Secondly the good hearer will conferre and talke of that which he hath heard to helpe others children and seruants and neighbours of lesse vnderstanding and to helpe himselfe if his memory be imperfect by conferring with men more able if there be any doubt by repairing to the Preacher and of him seeking resolution For thou shalt talke of this Law saith the Lord to thy children when thou sittest downe and when thou risest vp and when the men of Boerea were doubtfull they are commended for examining the doctrines preached by the Scriptures Acts 17 1â— Euen as the wayfaring man hauing receiued directions for the way but in going forward groweth doubtfull hee will aske and inquire againe that he may be the more sure and the more comfortably goe forward so hee that hath heard the word and thereby directions for his pilgrimage shall meet with doubts and for his more assurance must therefore enquire againe Psal 119.36 Thirdly the good hearer prayeth after that he hath heard that the word which hee hath heard may bee effectuall vnto him for his saluation that now he hath learned what is good and acceptable in the sight of God he may haue an hart yeelding vnto it in all things according to that of the Prophet Incline my heart vnto thy Law and not vnto couetousnesse Lastly the good hearer in all things laboureth to doe according to that which hee hath learned according to that of Iames Bee yee doers of the Word and not hearers onely deceiuing your owne selues He doth the Word by belieuing and imbracing by faith the most comfortable promises of the Gospell he doth it by loue and hearty affection towards God and towards man for Gods cause he doth it by obedience framing himselfe according to the rule of this loue he doth it by fighting and striuing against all rebellion he doth it by growing daily more and more like vnto it vntill that hee bee cast anew as it were in the mould of this Word This and all other spiritual graces he grant vnto vs and multiply in vs who is the Author of that holy Word and the end of the same To him bee all glory world without ende Amen FINIS A Prayer to bee vsed before the reading of Bookes of piety or Instruction O God that art the Father of lights enlighten my darkned vnderstanding that I may see into the wonders contained in the Law Dispell in me the darke and misty clouds of ignorance expell the loue of darkenesse and repell the rebellious law of sin Sanctifie my wit that I may be apt to conceiue strengthen my memory that I may be able to retaine and rectifie my will that I may obediently submit my self to thy good will in all things Thou which art the great Master-builder of thine owne house settle me as one of thy liuing stones vpon the right foundation Jesus Christ in whom I may daily grow vp till that all the building coupled together groweth to an holy temple in the Lord. And this I craue in the name of thy deare Sonne my most blessed Sauiour and redeemer Amen A Prayer to bee vsed euery Morning in a priuate Family MOst gracious God and mercifull Father it is by thy good prouidence that wee are brought so safelie through the deadly dangers of another night to see the light of this day to our comfort and much more hath thy goodnesse extended it selfe towards vs in that together with the light naturall the bright beames of thy grace haue shone vpon vs in Iesus Christ in our Election Creation Redemption Sanctification and Glorification We haue nothing to present thy Maiesty withall for this vnspeakable mercy only as is our bounden duty and thy commandement
direction vnto vs For neuer more guides in euery corner poynting and haling men as it were to the right way yet neuer were they so little regarded which bringeth our profession into a suspition amongst the enemies as teaching good workes to be needlesse vnto life but they shall answer for it who are an occasion of this blasphemy 3. Duty To remember euerlasting life in all troâ—bles The third duty is to vse the remembrance of eternall life as a salue against all sores as a cordiall to comfort our hearts against our greatest heauinesse Are we in misery in pouerty in pangs in disgrace in danger in the middest of continuall crosses What are all these to dismay vs the Lord hath prouided an excellent estate for vs euer enduring our suffering of these things is but momentany the Lord hath assured his seruants of Heauen and of Crownes of glory how can he then but giue vs deliuerance from these things supply our temporall wants in his good time Nay which is more the Lord hath sweetned the bitter pils of the troubles of this world by working through them the health of the soule by making them meanes of further assurance that wee are his children and that hee is our Father and by leading vs through them as through the right way vnto the euerlasting life 1. Cor. 11.28 Heb. 18. Iam. 1. If a begger might haue twenty pounds for trauelling in the wet and cold one night or for some few stripes to be giuen vnto him with a rod hee would not bee much grieued hereat no more would we at our crosses if wee had faith to be assured that instead of these wee shall haue an other day so great glory and the lesse would wee murmure at it because our stripes be vpon vs worthily as if a poore prisoner that had deserued death should bee set free and rewarded with a great summe of money for willingly submitting himselfe vnto some light chastisement Rom. 5.1 Let vs therefore not onely be content to beare our crosses but with the Apostle through faith reioyce in our tribulations and praise the Lord for them as Iob did saying Iob. 1. 4. Duty To pray for the â—astening of glory The Lord giueth and the Lord taketh away blessed be the name of the Lord. The fourth duty is to pray that this time might bee hastened 4. Duty To pray for the hastening of glory wherein we shal enter into life and euen to reioyce when we see it approach to any of vs in particular because it will be so happy a change for vs of mortall for immortall of weakenesse for strength of dishonour for glory and as one dying said of tinne for siluer of copper for gold Wee must learne therefore to be like vnto the Brides which saith Come Reuel 22.17 Vers 20 2. Cor. 5.1 and vnto St. Iohn who when he had had some sight of these things said Euen so come Lord Iesus Wee sigh saith Paul desiring to be cloathed vpon that is to goe out of this clay house and to ascend to our house in heauen What faith haue they then that by the course of nature or by the danger of sicknes being brought almost home to this house desire to be farre away from it againe How vnseemely a speech is it in olde men to say I would I were young againe how lamentable a feare in sicke men to heare that they shall die let vs be more strengthened in these things that at our departing hence we may truly beleeue and haue euerlasting life Standing vp at the Creed There be two circumstances further vsed in the rehearsing of these Articles the first is the rising and standing vp which is a ceremony neither vaine nor superstitious as some suppose but they thinke amisse that more reuerence is hereby done to the Creed which is no Scripture then to the written word of God For first of all it is not vaine because it serueth to testifie our consent to the points rehearsed and is a silent confession of the same faith by all the Congregation as in the time of prayer all kneele by this gesture manifesting their consent with the Minister in this heauenly action In other duties done at Church in publique there is not the like reason of following the Minister in his gesture whether hee readeth expoundeth or preacheth because that in all these the Hearers are Patients and he onely an Agent Read more of this aboue at the end of the fift Question Whereto may also be added that this gesture of standing vpright is the most sutable and conuenient as being the posture of soldiers and champions ready to fight vnto the death for that faith which they then proclaime by recitall Amen Why added The second circumstance is the addition of this word Amen signifying verely or certainly or vndoubtedly It is added 1. To shew that we doe not in word only beleeue these things but from our very hearts 2. Not waueringly but certainly and without doubting 3. Not as though it were in our power as if we were secure for our firme and stedfast beleefe of these things but earnestly crauing this faith at the hands of God and thus it is as much as So be it The abuse of the Creede All which shewes the wonderfull abuse of this Creed first first amongst heretikes which say these words with their mouthes but the contrary in their hearts some denying beleefe in the Sonne of God for that they hold him to be meere man and God onely in name as Princes are called Gods vpon earth as the Arians Some in the Holy Ghost as the Macedonians for that they affirme him to be seruant and inferiour to the Father Sonne some deny beleefe in the holy Trinity for that they beleeue only in one God holding the distinction of persons a monstrous fiction of man as the Anttrinitaries And some againe denying Christs bodie 's reall being in heauen because they hold it to be present in euery Masse his Office of mediation sitting at the right hand of God because they appoint other Mediators to commend vs vnto God and the beleefe of the remission of sins with the life euerlasting because they teach doubting till the last gaspe The Creed abused by the Papists 1. Cor. 13.13 Secondly this Creed is further abused amongst the Papists because when they pretend to make a confession of their faith they doe onely confesse their hope which is a distinct thing from faith according to the Apostle There remaine these three things Faith Hope and Loue Now besides that they teach Faith to be a beleeuing in generall of all the Scriptures to be true they make it to be all one with hope through the mercy of God of being saued Thirdly it is further abused by all infidell-like Christians which say with their mouthes I beleeue in God c. But like Parrets not regarding what they say not considering the fearefull estate of such as want
they might be to him only but they haue communicated their loue vnto others either stockes or stones or the inuention of their owne braines Reas 2 Secondly euen as the adulterers fault extendeth not onely to the blemishing of himselfe but of his children also who are infamous vnto many generations after so he which committeth this spirituall adultery doth stirre vp the wrath of God not onely against himselfe but against his posterity which as a bastard brood shall bee in disgrace with the Lord vnto the third and fourth generation Ezech. 18. Obiect Thus the Lord should not be so iust as hee professeth in Ezech The soule that sinneth shall die one shall not die for the iniquitie of another Sol It is commonly seene Like fathers like children and in this case is the Lords threatning of visiting sins of fathers vpon their children viz. they making their fathers sins their owne by imitation as commonly they doe Therefore it is not said that he will visit the sins of the fathers vpon all their children and euery one of them neither vpon the childe of euery such father for it is possible as Ezechiel sheweth that a wicked mans child may abstaine from treading in his fathers stepps and then the Lords wrath is pacified towards him whatsoeuer his fathers wickednesse is Reas 3 Deut. 15. Thirdly as an honest man accounteth the Adulteresse his wife and her companions his greatest enemies and haters so doth the Lord account of Idolatours they bee haters of God and therfore he hath euer willed his friends to abstaine from familiaritie with them and to cut them off and to roote them out of the land of the liuing without putting difference betwixt strangers and kinsfolkes So that Idolatry is a most vnnaturall sinne for all the Lords loue in creating preseruing and multiplying his blessings he is requited with hatred and enmitie which is a certaine argument of the Lords hatred against them as our loue of the Lord is an argument of his loue vnto vs and if the Lord hateth them all the creatures are against them they lie open to all dangers Reasons of the second sort of comfort Deut. 28. The second sort of reasons here vsed is taken from the benefits which the Lord promiseth to bestow vpon such as keepe his commandements First they shal haue mercy shewed them Gods blessings of all sorts shall be vpon them and theirs in the house and in the field in their out-going and in their comming in in their corne and their cattell and in all things that they put their hands vnto and when mercy will stand them in most stead at the last most terrible day the Lord will shew mercy vnto them and speake comfortably Come ye blessed of my Father receiue the kingdome prepared for you Matth. 24. from the beginning of the world Secondly they shall haue mercy shewed them in their posterity vnto the thousandth generation that is far longer then the wicked shal be punished in their posterity so much doth Gods mercy exceed his anger and seuerity And this is commonly seene euen in the things of this life wicked men often comming to ruine and their houses being quite cast downe and if not in their owne daies yet in the dayes of their children their goods which they haue heaped vp together in great abundance are soone wasted and scattered abroad whereas the sincere worshippers of God are wonderfully prospered and their children for the most part after them are largely prouided for according to that of the Psalmist I haue been young and now am old yet neuer did I see the righteous forsaken or their seed begging their bread If it falleth out otherwise as sometime it doth it is either because they degenerate 2. Chron. 32. Ezech. 18. and are not like their righteous parents as Manassah was vnlike to his godly father Hezekiah and in this case it is threatned that the child shall die notwithstanding his fathers holines or else because of too much confidence in the world and worldly things Why righteous mens children are punished as Dauid confesseth that he thought he should neuer be moued but he was cast out of his kingdome by his sonne Absalom and if the children of righteous parents should euer inioy prosperity here it would make them thinke it not to come of mercy but as hereditary to the righteous for their works and so Gods mercy should not be so much depended vpon and magnified or lastly for the probation and triall of them that their graces might shine the more and bee perfected as it was with Iob whose patience had not been so admirable had not his affliction been so great So that the Lord in promising mercy to thousands is so to be vnderstood as if they walke in their fathers stepps if he seeth it not necessary to crosse for the remouing of worldly assurance or for the reuiuing or perfecting of grace in them Secondly they which keepe his Commandements are accounted the Lords friends and louers which is the greatest grace in the world for the Lord Christ to expresse his loue to his Disciples saith I haue called you my friends and hereby saith he yee shall know that yee loue me if yee keepe my commandements Comfort enough therefore there is in the sincere worshipping of the Lord and terrour enough in the contrary wherefore let the punishments terrifie thee and make thee afraid of all kind of Idolatrie let the mercies allure thee and make thee frame thy selfe alwaies so to serue the Lord as he requireth Quest 62 Which is the third Commandement Answ Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Quest. 63. What is here forbidden Answ All abusing of the names of God which is first by blaspheming or giuing occasion to others to blaspheme the same Secondly by swearing falsely deceitfully rashly commonly or by creatures Thirdly by cursing and banning Fourthly by vowing things impossible or vnlawfull or neglecting our vowes made vnto God Fifthly by lightly vsing the holy name of God or his word Sixthly by vaine protestations and asseuerations Vices forbidden Explan This Commandement being negatiue giueth occasion againe to begin with the vice forbidden which is all abusing of Gods holy name for the honour of God is the maine thing aimed at in the first Table which is when he is set vp in the heart that is the intent of the first commandement by the parts of his outward worship rightly performed which is the intent of the second by the magnifying of his name in all things which is the intent of the third and by obseruing rightly the appointed times of his worship which is the intent of the fourth Breach 1 Is blasphemy Now that the Lord may be honoured in all things the abuses are to be noted and taken heed of The first is blaspheming c. Concerning which note first that
it is to speake any thing derogatory to the glorious attributes of the all-sufficient Creator of all The word signifieth the hurting of a good name by disgracefull speeches and thus largely it is blasphemy whereby man is disparaged as in Naboths example he is said to haue blasphemed both God and the King as also wherby any doctrine is disgraced thus Paul the fourth a Bishop of Rome blasphemed the holy Gospell when vnto Bembus a Cardinall he called it a fable saying O how much hath this fable concerning Christ gained vs. And Bonner here in England blasphemed the doctrine of the Apostle Paul when vnto one Millâ— a Martyr hee alleaged that saying of the liberty of a woman her husband being dead and said that when her husband was asleepe shee was at liberty for another man Lastly it is the greatest blasphemy when the Lord is disgraced as by Pharaoh who said vnto Moses Who is the Lord Exod. 3. 2. Kings 19. that I should let the people goe And by Senacherib who alleaging vnto the people how the King of Assyria had destroyed all people and burnt vp their gods asked Who is the God of Israel that he should deliuer you out of mine hands as if they should haue said he is of no such authoritie and power 2. This sinne is most odious for amongst men Take away his good name we say and take away his life So take away the Lords good name and put him out from hauing a being and fill the world with damnable Atheisme 3. A man is made accessary vnto it by giuing occasion to others to blaspheme which is when a mans profession is holy and Christian and yet his practice lewd and wicked which raiseth this blaspemous opinion in others that the God which he serueth is like vnto himselfe Rom. 2.24 2. Sam. 12. With this the Iewes are charged by the Apostle saying The name of God is blasphemed through you amongst the Gentiles And Nathan telleth Dauid that he had caused the enimies of God to blaspheme by his adultery for we vse to say Like will to like and Augustine doth from hence conuince the Heathen August de Ciuit. Dei lib. 1 cap. 32. that their gods were filthy Idols because they did represent them with obscene and filthy spectacles and were not taught to liue in any vertuous or commendable course of life by them Psal 50.21 And may not the Iewes and Turkes vse the same argument against the Papists for their authorised idolatries and superstitions And against the Protestants for their drunkennes whoredomes prophannesse and many more abominations though not authorised yet too much winked at yea they do daily hence take occasion to blaspheme the name of our God as though hee were not the true God his seruants being so wicked And well may they thus thinke of our God seeing that the wicked man doth himselfe thus blaspheme God in his heart These things thou didst saith the Lord and whilst I held my peace thou thoughtest that I was like vnto thee Breach 2 The second way of abusing Gods name is by swearing falsly which is when a man shall sweare that a thing is true which hee knoweth to bee false or which hee knoweth not to bee true thus they did sweare falsly which were suborned by Iezabel to testifie against Naboth and against Christ as touching the destruction of their Temple when as they knew not that hee meant the Temple of Salomon Secondly by swearing deceitfully which is when a man shal affirme any thing vpon his oath that he wil performe and do it when his intent is otherwise or not doe it when his meaning is to doe it or when hee shall bee carelesse and negligent of his oath and of this we haue no President as I remember in the holy Scriptures 2. Sam. 22. but onely that of Saul the forsaken of God who brake the oath 1. Sam. 24. by which Ioshua had tied all the people not to doe any hurt vnto the Gibeonites and the oath by which he bound himselfe vnto Dauid not to hurt him as it is likely Ioshua 9. For Ioshua when hee had bound himselfe by an oath he was moued with such reuerence hereunto as that though he were deceiued he would not break it no nor yet the wicked Iewes which had tied themselues by an oath to an vnlawfull act Acts 3. to kill Paul but that they were by Gods Prouidence preuented And both these kinds of vnlawfull swearings are commonly called by the name of periury the odiousnesse of which sin will the rather appeare if we consider First how much it hath euer been abhorred euen by heathen men and voyd of true godlinesse The Pharisies themselues forbad forswearing a mans selfe and commanded men to performe their oathes vnto the Lord. Matth 5 33. August de â—â—uit Dei ca. 15. lib. 1. And Saint Augustine reciteth an history of Marcus Attilius Regulus a Prince amongst the Heathen Romans who being captiue taken by the Carthagenians was sent home to his Country-men being first bound by oath if he did not effect this for which he was sent viz. an exchange of Captiues Carthagenians for Romans he should returne to them againe He when he could not preuaile with his Countrey-men or rather would not forsomuch as he thought it vnprofitable for the Roman Common-wealth returned againe for his oathes-sake which was taken by an Idoll-god and then was put into a vessell of wood made of purpose either side being full of sharpe pointed awles or bodkins that hee might not leane any way but bee wounded by them and thus hee died a most cruell and bloudy death chusing rather this then to be forsworne Much more then should Christians hauing taken an oath by the true God of heauen abhorre the breaking thereof whatsoeuer they should lose by obseruing it Consider againe that by periury God is made Patron of a lye which is the Deuils owne propertie for he is a Lyar and the father of lyes for the Lord is called to giue testimonie vnto a lye which is the greatest indignitie in the world Moreouer consider that the periured person prayeth against himselfe and bindeth his soule ouer to euerlasting torments for so much as he desireth the Lord so to helpe him as it is a truth vnto which he sweareth and on the contrary side then to plague and punish him if it be a falshood and this is meere madnesse and vnnaturalnesse it was neuer heard that any would pray against themselues but all they can for themselues Consider also that it is the bane of all societies and the very high-way to hellish confusion for that if oaths shall be taken falsely Kings will be Tyrants to their subiects subiects Traytors to their Princes Magistrates Wolues vnto the people Ministers Deuourers of the Lords flock Neighbour-nations Cut-throats to one another notwithstanding any league betwixt them Breach 3 By swearing rashly Gen. 31.53 Common swearing A third abuse in swearing
vowing things impossible or vnlawfull The fourth way of abusing Gods holy name is by vowing things impossible or vnlawful or by neglecting of our vows which vowes be either generall in the time of our baptisme or speciall vpon any speciall occasion of danger or benefit whereupon some speciall promise is made vnto the Lord or without any such occasion onely vpon a free resolution the rather hereby to glorifie God The first kind of vow wee all make both before God and his people to forsake the Deuill and all his workes c. not that wee are not thus to doe without a promise for it is our duty by the Law of nature but the rather to stir vp our dull hearts and to pricke forward our vnwilling wils when as by a double band wee shall bee tyed hereunto The other vowes are made to moue the Lord the rather to moderate our chastizements and the more speedily to remoue them when in the time of sicknesse or danger wee promise to dedicate our selues vnto the Lords seruice if wee recouer againe or els they are more speciall of giuing this or that vnto the Lord or of abstaining from or doing this or that particular dutie for the preuenting of sin and the furtherance of grace Thus Iacob vowed in the time of his danger to make the place of his rest Bethel Gods house Gen. 28.22 Thus Iob made a couenant with his eyes that they should not looke vpon a maid Thus were they wont freely to dedicate some thing of their substance Iob 31.1 to the maintenance of Gods seruice Acts 5. Now to neglect any of these vowes or the like is a great indignity offered vnto God and a dishonour of his name which he will not endure as may appeare by that which befel Ananias after hee had vowed his lands vnto the Lord but would haue kept away part of the price he was smitten with sudden death and it is destruction to a man saith Salomon to deuoure that which is hallowed and after the vowes to enquire And truly great reason for that God is hereby deluded and mocked a light account is made what is said or promised vnto him as if a man had to doe with some person of no worth and if hee onely that promiseth vnto man and performeth shall dwell in the Tabernacle of the most High but they which breake their promises bee excluded much more shall they only that performe their vowes vnto the Lord inhabit there and they which make no conscience to doe as they haue vowed be excluded and for euer shut out Oh that this would enter into the hearts of carelesse Christians that liue as though they were the deuils sworne seruants howsoeuer they haue solemnly in their baptisme vowed their seruice vnto God and that with the Israelites only promise and expresse some good resolutions vnder the terrour of Gods rodde but in being remooued are as licentious as before 2. Sam 21. Mal. 3.8 And as ill doe they prouide for their owne good which denie things vowed to the Lord by whomsoeuer or vpon what occasion soeuer for this brought a famine vpon Israel and destruction vpon Sauls house viz his slaying of the Gibeonites vnto whom was vowed immunity and freedome from danger it is a robbing of God See more afterwards touching sacriledge Hauing thus explained first the last member of the answer the first yet remaineth of vowing things impossible or vnlawful which cannot be without great impiety and dishonor vnto the Lord. Things impossible are either so vnto al men as to restore the dead to life to heale incurable diseases c. or though not vnto all yet to the party that voweth as if a poore man should vow that hee would be a King a man burning in the disposition of his mind and body that he wil euer liue chaste a single life or a lame Creeple that hee will goe a foote forty miles in a day Of this kind is the vow commonly made by the Romish Priests and Votaries that enter into any religious order seeing that most of them doe daily shew by wofull experience that it is as possible to liue pure and free from all sinne as from sinning against that speciall vow Witnesse the frequent adulteries and fornications the rapes and murthers of infants committed to couer these vncleane copulations It is well knowne that the Monkes at Spira of Saint Germans did so lewdly abuse the daughters and wiues of the Citizens vnder a colour of religion that they were vtterly expelled thence and their Monastery pulled downe I can goe on in more lewd examples of the most eminent in the Romish Church euen in the vnerring demi-gods but modesty bids me forbeare If it should bee obiected that these haue been but the faults of some speciall men it appeareth to be most false by Popes tollerations Decrees of Counsels and iustifications of Popish Writers See Article 9. vnder the Title The Church of Rome vnholy Acts â—3 12 And thus much for vowing things impossible Things vnlawfull are either against the Lawes of God or against the wholesome Lawes of the Countrie wherein a man liueth Of this sort was the vow made by those forty conspirators against Paul who bound themselues neither to eat nor drinke vntill they had slaine him Thus Russians and Swaggerers do vpon any disgrace receiued vow the death of one another and if any wrong bee done to be reuenged once in seauen yeares which besides that it is a cursed fruite of malice is an intollerable indignity done vnto the most iust God for hee that is called as it were to be a party and a fauourer heereof Of this sort also bee the vowes of women who are tyed by the law of their husbands euen in things otherwise lawfull and honest Rom. 7. if against the liking and consent of their husbands For if a woman voweth a vow which her husband disaloweth it must not stand Numb â—0 And the like is to bee said of children being in their parents house that is vnder their gouernment And yet these vowes are common well approued of in the Church of Rome Wherefore one hath said well that they are for many causes to bee reproued They impugne the law of God they are oftentimes impossible to bee performed they are against Christian liberty they are a renewing of Iudaisme Idolatry Hypocrisie Piâ—k Armil Aur. cap. 21. Wherefore to conclude this point let vs in our vowes obserue these things First let them not bee against Gods word Secondly nor against Christian liberty Thirdly with the consent of superiours Fourthly agreeable to our calling Fiftly of things not impossible Sixtly with good deliberation Seuenthly with a good end and intention Breach 6 Light vsing of Gods holy name The sixth abuse of Gods name is the light vsing thereof by saying O Lord or Oh God vpon euery light occasion without hauing the heart lifted vp vnto him or by way of admiration crying out good Lord
it be vnto the King or vnto Gouernors that are sent of him 2. To pay tribute vnto them Giue to all men their dutie tribute to whom yee owe tribute and custome to whom custome and in the verse before it is said For this cause yee pay tribute vnto them Rom. 13.7 Vers 6. They are as it were the belly vpon which all the members depend and for which they therefore labour 3. To giue all outward reuerence vnto them not onely when they are courteous and kind vnto vs but euen when vniustly they are harsh towards vs. This Paul acknowledged and excused his ill language towards the high Priest when he had commanded him to be smitten Acts 23.5 saying I knew not brethren that he was the high Priest The honour due to Step-fathers and Step-mothers Superiours in authority by the Law of contract are step-fathers and masters and husbands 1. Step-fathers and step-mothers are to bee honoured as the naturall parents if they be as naturall parents nourishing and bringing their step-children vp and prouiding for their good the reason hereof is good for a step father is now one flesh with thine owne mother and he is thy father if thou liuest in his family In this case wee see what honour Moses giueth to his father in law Iethro comming to see him Exod. 18.17 Ruth 3. and giuing him good counsell He obeyed him Thus Ruth obeyed Naomi in all things and Christ himselfe was obedient to Ioseph Matth 2.1 the husband of his Mother as hee was vnto her for it is said that hee was subiect vnto them But if step-fathers and step-mothers seek to make a prey of their step-children as it is sometime seene when they are left rich endeauoring to match them for their owne aduantage in this case and the like they are not bound to obey because the bond is now broken by which they were first tied viz. naturall affection which is turned into strange and vnnaturall Honour due to masters Colos 3.22 Vers 23. Verse 22. Masters of families are to be obayed as the Lord Christ Thus the Apostle commandeth Seruants bee obedient to them that are your masters in the flesh in all things and whatsoeuer ye do doe it as vnto the Lord Christ of whom yee shall receiue the recompence of reward They are therefore to be serued 1. Diligently at all times not only in their presence as is the manner of eye-pleasers 2. Faithfully being true vnto them and with the best endeauour seeking to bring to passe what they command and to preuent euill and losses from them and to procure their good Such a seruant had Abraham Gen 24. that was the steward of his house whom he sent to fetch a wife for his son Isaack from amongst his kindred Hee did not onely endeauour to bring to passe what he had in charge by going to the place and obseruing his opportunity to make this motion but also he prayed vnto the Lord for good successe and hastened his returne home with all speed when hee had obtained Not as many loytering and carelesse seruants now adayes who howsoeuer they goe when their master biddeth them yet they are without all care and study about the dispatch of their businesse and delay their returne to the vttermost This stranger seruant shall rise vp in iudgement against them and condemne them 3. With feare and reuerence not daring to displease them euen as young schollers vnder most seuere Masters Thus the Apostle Peter commaundeth Seruants bee subiect to your Masters with all feare 1. Pet. 2.18 1 Tim. 6.1 And the Apostle Paul Let seruants count their Masters worthy of all honour Thus Iacob serued his vncle Lahan Gen. 31.39 in keeping his sheepe If any were torne with beasts hee brought it not to shew his master but made it good and likewise if any were stolne by day or by night So should seruants feare their masters as to auoyd all occasions of offending them though against themselues 4. Without all exception whether they bee wicked or godly if thou be vnder the yoake but if thy Master be a beleeuer 1. Tim. 61.2 then serue him thus much rather Whether they bee vnreasonable in their correction chastising thee wrongfully 1. Pet. 2.19 or reasonably correcting for iust cause as Hagor was bidden to returne and humble her selfe to her Mistrisse euen when shee was most seuere towards her Genes 16.6 Whether they be wise or foolish as Nabal whose seruant fore seeing the danger towards him did the parts of faithful seruants in telling their mistris how vnworthily he delt with Dauiâ—s men when they had well deserued at his hands 1. Sam. 15. Which will condemne many seruants at the last day who contrariwise conceiue malice against their masters and are glad of reuenge if they be any thing harsh and seuere vnto them and much more will it condemne such as hauing godly and kinde masters do hate them euen for their goodnes towards them and refuse to be learned by their good instructions and to be ordered as it becommeth Christians in matters concerning religion and the feare of God Which though it bee most strange yet daily experience teacheth to bee most true but woe will be vnto them more than vnto other seruants at the last for that their meanes haue been double to the meanes of others but they haue hated to be reformed Honour due to husbands 1. Pet. 3.6 1. C r. 11.3 Ephes 5.24 Husbands are to be obeyed by their wiues according as it is written of Sarai that shee obâ—y d Abraham and called him Lord and good reason for by the contract of marriage the husband is made the head of the wife euen as Christ is the head of the Church Therefore the wife must bee gouerned by her husband in euery thing as the Church is by Christ she must submit her selfe to be taught of her husband 1. Cor. 14.34 Ephes 5.33 if the wife wâ—ll know any thing shee must ask her husband at home and lastly shee must reuerence her husband in her speeches not brawling or scolding with him and in her behauiour shewing all due obseruance towards him What if the husband be a Nabal is the wife notwithstanding to reuerence and obey him He is yet the head and though the head be idle and foolish it keepeth the place ouer the members of the body so the husband must be acknowledged by the wife and by her discreet and louing carriage towards him she may both win him and prouide for her owne and the best of her family Honour due to Ministers Hauing spoken of the superiors in authority it followeth now of superiours in place and calling and these are first ministers of Gods word which are ouer seuerall congregations in the Lord as Paul describeth them 1. Thes 5.12 which labour amongst you and are ouer you in the Lord and admonish you The honour due to them in briefe is
set downe to be double honour 1. Tim. 5.17 The Elders that rule well let them be had in double honour specially such as labour in the word and doctrine Contrary to the manner of the world that giueth them none honour at all and esteemeth of them as most vnworthy persons especially such as thinke themselues better in regard of their pelfe of the world But to meete with such degenerous persons the holy Ghost giueth a greater charge for the honouring of faithfull and painfull ministers then of any other And this double honour is first loue which is further expressed 1. Thes 5.12 Haue them in singular loue for their workes sake And the Prophet Esay in admiration of this ezcellent office crieth out Esay 52.7 How beautifull are the feet of those that bring glad tidings of peace and glad tidings of good things and accordingly the Galathians are commended for receiuing the Apostle of Christ as if an Angell from heauen had come vnto them and for such earnest loue vnto him as that if it had been possible they would haue pulled out their eyes Gal 4 14.15 and giuen them vnto him And from this loue ariseth obedience and submission according to that precept Obey those Heb. 13.17 that haue the ouer-sight of you and submit your selues vnto them For where singular loue is there is weight in the doctrine to sway him that is taught and estimation of the person to moue to all due reuerence and submission seeing this is a proper effect of speciall loue towards those that bee in any place aboue vs. 1. Cor. 9.14 Secondly they are to bee honoured with the paiment of tithes and duties which by Gods ordinance belong vnto them for their maintenance for God hath ordained that they which preach the Gospell should liue of the Gospell But none other way doe we reade of whereby God hath ordained that they should liue And vnto this agreeth that precept Let him that is instructed Gal. 6.6 make him that hath instructed him partaker of all his goods that is as I take it pay him the tith of all his goods growing and increasing otherwise he must make his estate common vnto him which is Anabaptisticall and absurd If it be here demanded What is to bee done if the minister bee vnfaithfull and negligent is this double honour due vnto him He must notwithstanding haue his duties and if authoritie see not to his reformation God that thretneth idle shepherds will call him to account for his infidelity If any man for this shall neglect to pay tithes or doe it deceitfully God will call him to account seeing that the Minister is his Steward and though he be bad it wil not excuse this robbing of his master If it be further demanded whether all ministers be meant in generall and are equally to bee honoured by particular peoples I answer All Ministers in generall for the height of their calling are to be honoured of all people whether their owne flocke or strangers but there is a more speciall and proper honour due from the people to their owne Pastor for so it is written 1. Thes 5.12 Obserue those that labour amongst you and haue them in singular loue and good reason seeing that although there bee other labourers also yet he laboureth to feed this flocke to watch for these soules Whence it appeareth how farre they erre that extoll strangers and oftentimes more vnworthy ones God knoweth then their owne Minister by many degrees that preferre readers of Lectures in their own townes or elsewhere before their owne proper painefull Pastor and euen young new vpstart Curats before the graue and learned Rectours of the Church Honour due to ancients Superiours in place are elders and ancient persons the dutie towards whom is for younger persons to rise vp vnto them and giue them reuerence according to that Leuit. 19.32 Thou shalt rise vp before the hoare-head and honour the person of the old man and euen of the best and greatest younger men the poorest and meanest ancients are to be vsed with respect for their gray haires Heb. â—3 4 Superiours in place are married persons whose estate is honourable according to that saying of the Apostle Marriage is honourable amongst all men and the bed vndefiled The honour due to them is for single persons of like quality to giue place vnto them as it is euery where vsuall amongst vs which is a ciuill and commendable custome Superiours in fortunes are either Noble men by birth or aduancement Honour due to the rich or else rich and wealthy persons which distribute and giue of their goods vnto the poore as hath been already said of Iob they are to be reuerenced of the poore towards whom they are Gods stewards So that it is a fault to be reformed in the poore that neede the helpe of almes if they be irreuerent towards them that are both able and willing to bestow almes on them Parts of reuerence Now because much hath bin spoken of reuerence towards superiours I haue thought it not amisse to set downe more particularly the parts of this reuerence The first is to rise vp vnto them according as hath been already said Leuit. 36.32 Thou shalt rise vp before the hoare-headed So children are to rise vp before their parents schollers before their masters common people before Magistrates seruants before their masters and all inferiours before their superiours The second is to goe to meete them when they are comming towards vs Gen. 18.2 as Abraham is said to haue gone to meete the men that came towards him and Salomon to meete his mother Bathsheba 1. King 2.19 when shee came vnto him as a sutor The third is to bow the knee vnto them as Abraham is also noted to haue done towards the same men The fourth is to stand by them whilest they sit as Abraham also did and all the people stood about Moses Exod. 18. whilst he sat to iudge them Gen. 43. The fifth is to giue them the chiefe seate and our selues to take the lowest as the brethren of Ioseph did sit euerie one according to his senioritie and as the Lord commandeth when thou art bidden to a feast to take the lowest place Luke 14.10 The sixth is to be silent before them whilst they haue spoken thus Elihu one of Iobs friends hold his peace because he was yung whilst the ancient of dayes spake Iob 32.6.7 The seuenth is to be silent in Courts and places of Iudgement vntill we bee bidden to speake thus Paul being before Felix accused of the Iewes was silent Acts 24.10 till the Gouernour bad him answere for himselfe and it is want of good manners in those that take more liberty before Iudges and Iustices vnlesse apparant wrong be offered vnto them The eighth is to giue euery one his iust title 1. Sam. 1.14 1. Pet. 3.7 as Hannah when she was blamed
because they pray not his words which is a harder matter to doe Wherefore to pray these words rightly thou must in some conuenient measure vnderstand them and haue the minde taken vp with them in the vttering the heart still conueying it selfe into the meaning of euery petition which that it may be done there must be vsed good deliberation in him that prayeth Thus if this prayer be said it is well vsed alone or added to other prayers like vnto a wrastler who hauing vsed his best skill and strength to ouercome in his wrastling yet finding the victory getting to bee very hard hee re-inforceth himselfe at the last with all his might force and skill together that he may carry away the prize so the Christian man wrastling as Iaacob with God by prayer in the end re-inforceth himselfe in this prayer that he may not depart vnblessed Two extreames are heere to be taken heed of The one is too much confidence in the words of this prayer often repeated as some Popes of Rome haue granted great pardons to seuen Paternosters and as many Aue Maries said ouer euery day or on some dayes and in some places which is grosse and superstitious The other is too much detracting from this prayer by accounting it no better or not so worthy as a mans owne conceiued prayer which is derogatorie and arrogant Secondly vse this prayer as a forme of direction learning hereby what to aske what first chiefly with what affections and assurance Are not other prayers also to be vsed by vs though differing from this in order yet consonant in matter Yes doubtlesse for otherwise the Apostle Paul in his Epistles would not haue vsed such variety of order and manner in thanksgiuings requests and deprcations for his spirituall children for himselfe for the whole Church nor would the primitiue Christians in their ioynt prayer for the Apostles haue beene so bold as to premise this part of thanksgiuing before their intreating of Gods assistance to the Apostolicall offices as they did when Peter and Iohn being dismissed and charged to speake no more in the name of Iesus they all together prayed vnto the Lord. Act. 4.24 Wherefore though this order bee generally to bee followed yet neither is it alwayes necessary nor yet is it a swaruing from this direction though some of these petitions onely bee asked in our prayers and others bee omitted But the errour is when we goe beyond the rules heere giuen vs doting too much vpon worldly things or hauing proud vnfaithfull or malicious hearts we make our prayers the labor of poluted lippes Why doth the Apostle say that we know not what to aske Quest Rom. 8 26. as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed if this be a perfect direction teaching vs all things Or are we not rather to hold it a generall direction onely for matter and that to be true which hee saith for words we know them not afore-hand wee follow not any set forme of speech but as the spirit giueth vtterance at the time of prayer And so heere commeth to bee enquired what is to be thought of set formes of prayer and whether it be well to vse them It is true indeed wee know not of our selues as naturall men what to aske but the Spirit of God teacheth vs partly enlightening vs by the Word of God and partly stirring vp this heauenly motion in our mindes to pray and long after the fulnesse of Gods grace which is an argument of our full deliuerance from mortality and basenesse into perfect glory of soule and body and this onely is the scope of the Apostle in that place Againe because prayer is the worke of Gods Spirit it may bee hence gathered that all such as haue the Spirit and are regenerate doe and are able in some measure to pray to their owne comfort hauing none other helps of prayers made by men or aforehand deuised by themselues Yet it doth not hence follow that it is not good to pray in set formes of prayer no more that it is not good to haue staires to goe vp into an vpper roome because a man may make a shift to goe vp by a ladder or by some other meanes In publique for the ordinary seruice of God it is needfull there should bee set formes of prayer because it is not certaine that euery Minister of Gods Word hath the Spirit of Prayer in him to teach him and if hee had there would be danger through weaknesses of memory of omitting many things needfull to bee prayed for in the congregation of excursions and runnings out into clauses impertinent and idle in so long prayers and of tautologies and repeating the same things againe and againe to the wearying of the congregation Numb 10.35 Numb 6.24 And thus this heauenly seruice of Prayer should bee vnequally performed according to the inequality of the ministers some Churches hauing men able and sufficient some againe very weake ones and deficient For these causes set formes haue beene vsed anciently in the Church of God vnder the Law Moses vsed the same forme of prayer when the Arke remoued and when it stoodstill by the commandement of the Lord he taught Aaron and his sonnes a forme of blessing the people Rom 16.24 2 Cor 13.13 Dauid made many Psalmes which were formes of praise and prayer to bee vsed publikely as the 104 105.106.107 Psalmes the 90. Psalme was a Psalme for the Sabaoth Vnder the Gospell the first forme of prayer is the Lords Prayer the first forme of blessing is that of Paul The grace of our Lord Iesus Christ be with you all or more fully The grace of our Lord Iesus Christ the loue of God and the Communion of the holy Ghost bee with you all Amen And since it hath beene the custome of Gods Church to pray in the congregation by set prayers If therefore these rules following be obserued I suppose it shall be well Rules of prayer First that all vse the set formes of common prayer appointed in publique Secondly if more speciall prayers are to be vsed before or after the preaching of the word for which no set common forme is nor can well bee appointed that euery man endeauour himselfe hecrein either with words studied and set before or then iudiciously and reuerently conceiued as by the Spirit he is able Thirdly that nouices or such as haue not the gift of well conceiuing prayers vse set formes of prayer deuised by others in priuate Fourthly that such as vse the prayers of others labour to be moued with the same spirit of the Authors as if the wordes did flow from the Spirit in them Lastly that no man stand heere without indeauouring to goe further if hee can pray some set forme but striue to grow to more perfection in this heauenly faculty and to bee able without the helpe of set wordes to make knowne his desires vnto the Lord. If