true God and entertaining him in all the powers of the soule Com. 1. Honoring him with that worship which is to be given from men to him Every day as occasion requireth either in Solemne worship prescribed in the 2. Com. Glorifying his name in the common course of our life in the 3. Com. One day certain in the week prescribed in the 4. Com. Man respecting Such acts as are joyned with advised consent in duties which we owe unto Speciall persons in regard of some particular relation which we beare unto them prescribed in the 5. Com. All men in generall for the preservation of their Safety in the 6. Com. Chastity in the 7. Com. Goods in the 8. Com. Good name in the 9. Com. The first thoughts and motions of evill towards our neighbour that doe arise from the corruption of our nature in the 10. Com. Exercise thereof Repentance Fruits thereof in Resistance of sinne by Christian warfare where of the spirituall Armour Conflict with the World Flesh Devill in prosperity adversity here of bearing the crosse Abounding in good workes especially towards God in Praier the rule whereof is contained in the Lords Prayer wherein are to be considered the 1 Preamble 2 Petitions 3 concerning Gods glory 3 touching our necessities 3 The Conclusion and there of thanksgiving Fasting Our brethrens Edification in respect of their soules Almsgiving for the good of their bodies 3 Meanes whereby they are called The outward ministery of the Gospell wherein consider 1 Minister 2 Parts of the ministery Word Seales annexed thereunto viz. Sacraments for confirming the promises to the obedient which are either of Initiation or Admission into the Church Continuall nourishment Censures for ratifying of threatnings towards the disobedient in Word by admonition Deed by Suspension Excommunication 3 The kinds thereof namely the Old ministery before Christ called The old Testament where of the 1 Word of the Gospell more sparingly and darkly delivered 2 Types and Ceremonies 3 Sacraments Initiation Circumcision Nourishment Paschall Lambe New from the comming of Christ unto the end of the world called The new Testament wherein is to be considered the cleernes and efficacy of the Word Sacraments Initiation Baptisme Nourishment The Lords Supper 4 Divers states of the Church The world to come by the sentence of a twofold Iudgement Particular upon every soule as soon as it departs from the body Generall upon all men at once both in soule and body therein is to be considered 1 Iudge Christ comming with the glory of his Father 2 Parties to be judged Quick of whom there shall be a change Dead of whom there shall be a resurrection 3 Sentence and execution thereof where of the The torments of the Damned The joyes of the Blessed THE HEADS OF THE BODY OF DIVINITY DIVIDED INTO Two and fifty Heads 1. OF Christian Religion and the grounds thereof Gods Word contained in the Scriptures 2. Of God and his Attributes Perfection Wisdome and Omnipotency 3. Of Gods Goodnesse and Justice and the Persons of the Trinity 4. Of Gods Kingdome and the Creation of all things 5. Of the Creation of man in particular and the Image of God according to which he was made 6. Of Gods Providence and continuall government of his creatures 7. Of the good Angels that stood and the evill Angels that forsooke their first integrity 8. Of the Law of nature or the Covenant of works made with man at his Creation and the event thereof in the fall of our first Parents 9. Of Originall and Actuall sinne whereunto all mankind by the fall is become subject 10. Of Gods curse and all the penalties due unto sinne whereunto man is become subject as long as he continueth in his naturall estate 11. Of the Covenant of Grace and the Mediator thereof Jesus Christ our Lord his two distinct natures in one Person together with his Conception and Nativity 12. Of the state of Humiliation and Exaltation of our Saviour his office of Mediation and calling thereunto 13. Of his Priestly office and the two parts thereof Satisfaction and Intercession 14. Of his Propheticall and Kingly office 15. Of the calling of men to partake of the grace of Christ both outward and inward and of the Catholick Church thus called out of the world with the members and properties thereof 16. Of the mutuall donation whereby the Father giveth Christ to us and us unto Christ and the mysteriall union whereby we are knit together by the band of Gods quickning spirit with the Communion of Saints arising from thence whereby God for his Sons sake is pleased of enemies to make us friends 17. Of Justification and therein of justifying faith and forgivenesse of sinnes 18. Of Adoption whereby in Christ we are not only advanced into the state of friends but also of sons and heires and therein of the spirit of Adoption and Hope 19. Of Sanctification whereby the power of sin is mortified in us and the image of God renued and therein of love 20. Of the direction given unto us for our sanctification contained in the Ten Commandements with the rules of expounding the same and of distinction of the Tables thereof 21. The first Commandement of the choice of the true God and the entertaining him in all our thoughts 22. The second Commandement of the solemn worship that is to be performed unto God and therein of Images and Ceremonies 23. The third of the glorifying of God aright in the actions of our common life and therein of swearing and blaspheming 24. The fourth of the certain time set apart for Gods service and therein of the Sabbath and Lords day 25. The fift of the duties we owe one unto another in regard of our particular relation unto such as are our Superiours Inferiours and equals 26. The sixt of the preservation of the safety of mens persons and therein of peace and meeknesse 27. The seventh of the preservation of chastity and therein of temperance and mariage 28. The eight of the preservation of our own and our neighbours goods and therein of the maintaining of justice in our dealing one with another 29 The ninth of the preservation of our own and our neighbours good name and the maintaining of truth in our testimony and truth 30 The tenth of contentednesse the first motions of concupiscence which doe any way crosse that love we owe to our neighbour whereto for conclusion may be added the use of the Law 31 Of Repentance 32 Of the spirituall warfare and Christian armour 33 Of resistance of the temptations of the Devill 34 Of resisting the temptations of the world both in prosperity and adversity and here of patient bearing of the Crosse. 35. Of resisting the temptations of the flesh 36. Of new obedience and good works and necessity thereof 37. Of Prayer in generall and
Nature 4. Fortune and luck 5. Casualty and chance 6. Destiny 7. Free-will How manifold is Necessity Two-fold 1. Absolute necessity the contrary whereof cannt be 2. Necessity with a condition which is such as puts down the cause the effect followeth but take away the cause the effect ceaseth How prove you that God hath a government in things that come by chance and casualtie Prov. 16. 33. The lots are cast in the bosome yet the issue of them and their event hang upon the Lord. Exod. 21. 13. Deut. 19. 13. Is there not then any fortune or chance of things in the world Not in respect of God by whose appointment the very haires of our heads are governed and numbred but in respect of man that knoweth not future things the Scripture useth such words to shew the suddennesse and uncertainty of a thing Exod. 21. 13. Eccl. 9. 11. Luk. 10. 31. Doe the creatures ever since the first six dayes continue of themselves being onely governed of God No the creation still is after a manner continued in that all things are sustained by the same power whereby they were made for God is is not like a builder that is the cause onely of the making and not of the being of his building but he is such a cause of being to all creatures as the Sunne is of light unto the day so that without his continuall working all would return to nothing What proofe have you of this continuall working of God Our Saviour saith John 5. 17. my Father worketh untill this time and I also work meaning in continuance and preservation of all creatures For in him we live move and have our being Acts 17. 25 26 27 28. And the Apostle testifieth Heb. 1. 3. That our Saviour Christ by whom the world were made beareth up all things and upholdeth them in their being with the word of his power his mighty word Thus Moses teacheth how the Lord established the continuance and preservation of all the creatures in the world both living and void of life Gen. 1. So doth the Prophet also in the 104. Psal. 119. 91. How doth God sustain all creatures Partly by the continuation of particulars either for the whole time of this world as heaven and heavenly bodies earth and other Elements c. 2 Pet. 3. 4. or for the time of life allotted as all living creatures Psal. 36. 6. Psal. 104. 27 c. Partly by propagation of kind whereby creatures even of shortest continuance doe successively abide unto the end of the world Gen. 7. 3. 8. 21 22. Thus God sustaineth and preserveth all that he hath made how doth he govern and dispose of them God ordereth all his creatures according to his pleasure guiding and imploying them and their natures to those severall ends and uses whereby they may best serve unto his glory Ps. 119. 91. Dan. 4. 34 35. and the good of themselves and of their fellow creatures especially of man Ps. 8. but he hath one generall manner of government belonging to all and another speciall which is proper to the principall creatures How doth God work in all the creatures generally First he doth move and stirre up that power which he hath given the creatures unto working Secondly he doth assist direct and help it in working of that which is good Thirdly he doth work together and give being unto that which is wrought What are the principall creatures you speak of The reasonable creatures Angels and Men which were created like unto God in a high estate of holinesse and happinesse Psal. 8. 4 5. 103. 20. 104. 4. Luke 2. 13. Mat. 25. 31. How commeth it to passe that there is a particular kind of government for the reasonable creatures above others Because that they are creatures of another nature then the rest being not only acted and moved in one course as the other are but having a power of understanding what doth concern them and of moving themselves accordingly What government doth follow hereupon That which is by teaching and answerable fulfilling of that which is taught How by teaching By instructing commanding praising forbidding promising threatning and permitting How by fulfilling Especially by blessing and cursing What is the manner of Gods working in his providence It is sometimes ordinary other times extraordinary What is the ordinary course of Gods providence When he bringeth things to passe by ordinary meanes and that course which he hath setled in nature Esa. 55. 10. What is the extraordinary When he bringeth things to passe either without meanes or by means of themselves too weak or beside the course of such means and course of nature which works are usually called Miracles May we indifferently expect Gods extraordinary working as we may his ordinary No where ordinary means be had we cannot look for an extraordinary work What doe they that run unto the immediate and extraordinary providence of God without necessary occasions They doe tempt God How many wayes is God tempted First by distrust Secondly by presumption When is God tempted by Distrust When men think that God either cannot or will not fulfill his promises When is God tempted with Presumption When men depend upon the immediate providence of God without any warrant of the word so to doe How many sorts of men doe thus tempt God First they that doe wastfully mis-spend their goods Secondly they that having received gifts of mind and strength of body doe not use them in some lawfull calling for the maintenance of them but doe live idlely Thirdly they that make an occupation of dicing and carding and such like Fourthly they that thrust themselves upon unnecessary dangers Fifthly they which take pains for the maintenance of their bodies in this life but have no care of those things which belong to the salvation of their soules in the life to come What are the means by which God doth use to exercise his providence Two the first passive the second active What call you passive means Those which although the Lord doth use them yet have no knowledge nor understanding to move or direct themselves but are wholly moved and directed by God What call you active meanes Those which although God useth yet have reason knowledge and understanding in themselves how to move or direct themselves such are men and Angels whether they be good or evill Doth God work after the same manner by the wicked that he doth by the godly No for God worketh by the wicked but not in them as for the godly he worketh not only by them but also in them wherby it cometh to passe that the work of the godly is acceptable unto God but the work of the wicked is not acceptable unto God although they doe the same thing which the godly doth How can it be shewed out of the Scriptures that God hath a hand whereby he governeth even the transgressor against his holy will Gen. 45. 8. Is is expresly said that God did send Joseph before into
therein of the things common to the godly with the wicked What are the things proper to the godly signified by the good and fruitfull ground 1. The receiving of the seed in a good heart 2. The bringing forth of fruit with patience Luke 8. 15. What is there meant by receiving the seed into a good heart By the seed is meant the word of promise whereby God hath said he will be mercifull to us in Christ By the receiving it into a good heart is meant the receiving it by faith in Christ. Where it is said that the Word must be received into a good heart it may seeme that a man hath a good heart before he receiveth that seed Doubtlesse naturally they are all alike and there is never a barrell better herring as they say but as the face answereth the face in the glasse so one of the sons of Adam is like another in their nativity they have by their parents till they be regenerated And therefore it is called a good heart in respect of Gods changing of it by the ingraffed word James 1. 21. and by these words he putteth difference between the fruits of the three former and the fruits of this last For that there is no difference in the outward shew of fruits but only in regard that those fruits proceed from an uncleane heart and these from a heart that is cleansed How may we know that we have true faith and so approve our selves that we are good ground By good fruits which are the effects of faith What are the effects of faith Reconciliation and sanctification Rom. 8. 1 2 3. Eph. 2. 6. Col. 2. 1 2 3. the fruits of the former are set downe Rom. 4. 1 2 3 4. The fruits of the latter are repentance and new obedience which have been already declared What speciall tokens observe you out of the former whereby we may discerne a justifying faith from the faith of the worldlings The end of our faith being the salvation of our soules which shall be at the day of judgement if we can willingly forsake father and mother sister and brother wife and children and abandon the world and say Come Lord Jesus come quickly we may assure our selves we are in a happy case What speciall marks of justifying faith observe you out of the latter 1. To be zealous of Gods glory 2. To love Gods children for these be the speciall effects of our holy faith What is the Word further compared with and likened unto The Apostle Peter 1 cap. 2. ver 1 2. compares it unto milke As new borne babes desire the sincere milke of the Word that ye may grow thereby teaching us that the VVord is not only of use for our begetting unto God but for our daily nourishment that we may grow in grace and in the knowledge of our Lord Iesus Christ 2 Peter 3. 18. so it is called a light a lanthorne and is appointed to be our guide our Counsellor our Comforter c. Is this meant only of the Word preached Doubtlesse the blessing of God both in an especiall manner wait upon that ordinance when it is said That when Christ ascended up on high he gave gifts to men some Apostles Ephes. 4. 12. and some Pastors and teachers for the gathering of the Saints for the edifying of the body of Christ yet withall the reading of the Word with Prayer and diligence is of singular use and benefit and commended unto us by our Saviour Search the Scriptures Iohn 5. 39. and how readest thou Luke 10. 26. and by the example of the Bereans who searched the Scriptures daily and examined the things they heard in the publick ministery of them Acts 16. 11. So much of the Word What are the dependances annexed to it Sacraments 1 Cor. 10. 3 4. and Censures Matth. 18. 15. 1 Cor. 5. the one sealing the Promises the other the threatnings of the Gospell What are Sacraments The seales of the Promises of God in Christ wherein by certaine outward signes and sacramentall actions confirming the same commanded by God and delivered by his Ministers Christ Iesus with all his saving graces is signified conveyed and sealed unto the heart of a Christian. For Sacraments are seales annexed by God to the word of the Covenant of grace Rom. 4. 11 1 Cor. 11. 23. to instruct assure and possesse us of our part in Christ and his benefits Gal 3. 27. and to bind us to all thankfull obedience unto God in him Rom. 6 4. Was not Gods Word sufficient What need have we of Sacraments This argues our infirmity and manifesteth Gods great love and mercy who for the furthering of our understanding hath added visible signes to his word that our eares might not onely bee informed of the truth but our eyes also might more plainly see it and for the greater strengthning of our faith vouchsafeth to confirme the covenant of grace unto us not onely by promise but also by outward seales annexed thereunto The like meanes had Adam himselfe in Paradise to put him in remembraece of Gods will And if he in his perfection needed a token of Gods favour which was the tree of life how much more wee that are corrupt and sinfull if we were Spirits or Angels wee should not need these helpes but sith God knowing our frailties and what is best for us hath given us these seales to our further comfort let us use the receipt of so skilfull a Physitian unlesse wee will hasten our owne deaths How doth God by the Sacraments assure us of his mercies in Christ By the exhibiting to the worthy receiver by such outward signes whether Elements or Actions as himselfe for the reliefe of our weaknesse hath prescribed whole Christ God and men with all his benefits 1 Cor. 10. 4. in whom all the promises of God are yea and Amen 2 Cor. 1. 20. Doe they seale nothing else but the promise of God unto us Yes they seale our promise unto God that we take him onely for our God and Redeemer whom alone by faith wee rest on and whom we will obey How doe they binde us unto God Wee receiving them as pledges of his infinite love in Christ doe thereby professe our selves bound to expresse our thankfulnesse by all duties to his Majesty Col. 2. 6 7. and for his sake one to another Eph. 4. 3 4 5. Describe yet more largely what a Sacrament is A Sacrament is an Ordinance of God wherein by giving and receiving of outward Elements according to his will the promises of the Covenant of grace made in the bloud of Christ being represented exhibited and applyed unto us are further signed and sealed betwixt God and man Or it is an action of the whole Church wherein by certaine visible signes and outward things done according to Gods institution inward things being betokened Christ with all his benefits is both offered unto us and received by us offered I say to all in the Church but exhibited
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
the Lords Prayer in particular with the Preamble thereof 38. Of the three first Petitions which concern Gods glory 39. Of the three latter which concern our necessities 40. Of the conclusion of the Lords Prayer wherewith is to be handled the point of praise and thanksgiving 41. Of fasting 42. Of mutuall edifying one another and liberality towards the poor 43. Of Ministers and ministery of the Gospel and therein of preaching and hearing the Word 44. Of the Appendants of the Word Sacraments which are the seals of the promises and Ecclesiasticall censures which are the seals of the threatnings of the Gospel 45. Of the ministery of the old Testament before the comming of Christ with the Word Types and Sacraments thereof 46. Of the ministery of the new Testament and comparing the Word and Sacraments thereof with the old 47. Of Baptisme 48. Of the Lords Supper 49 Of the divers estates of the Church in prosperity and under persecution in integrity and corruption and the rending thereof by schismes and heresies 50. Of death and the particular Judgement following 51. Of the generall Judgement and therein of the Judge Christ Jesus his comming in glory and the parties to be judged both quick and dead with the resurrection of the one and the change of the other 52. Of the last sentence and the execution thereof of the torments of the damned and joyes of the blessed A LARGE EXPLICATION OF THE BODY OF CHRISTIAN RELIGION 1 TIM 4. 15. Meditate upon these things give thy self wholly to them that thy profiting may appeare to all WHat is that which all men especially desire Eternall Life and Happinesse How doe men look to obtain Happinesse By Religion which is a thing so proper to man that it doth distinguish him more from beasts then very Reason that is made his form for very beasts have some sparkles or resemblance of Reason but none of Religion Is Religion generally to bee found in all men Yes for the very heathens condemned them to death that denyed all Religion and there is no people so barbarous but they will have some forme of Religion to acknowledge a God as all India East and West sheweth May a man bee saved by any Religion No but onely by the true as appeareth Joh. 17. 3. This is life eternall to know thee and whom thou hast sent Jesus Christ and He that knoweth not the Son knoweth not the Father Which bee the chiefe false Religions that are now in the world Heathenisme Turkisme Judaisme Papisme What doe you observe out of this diversity of Religions in the world The misery of man when God leaveth him without his Word an example whereof may bee seen in the Idolaters 1 King 18. 27. and Rom. 1. 22 23. and some making a stick or a straw othersome a red cloth for their God as the Lappians Seeing then there are so many Religions in the world and every one looketh to obtain happinesse by his own Religion of what Religion are you I am a Christian. What is Christian Religion It is the acknowledging of the onely true God and of Jesus Christ whom hee hath sent How prove you that By that saying of our Saviour Christ Joh. 17. 3. This is life everlasting which is the reward of Christian Religion that they may know thee to bee the onely true God and Jesus Christ whom thou hast sent where hee meaneth not a bare contemplative knowledge but a thankfull acknowledging which comprehendeth all Christian duties consisting in faith and obedience for hee that being void of the feare of God which is the beginning and chiefe point of knowledge Prov. 1. 7. abideth not in God but sinneth dwelleth in darknesse who hath neither seen God nor known him 1 Joh. 3. 6. What doe you call the Doctrine which sheweth the way unto everlasting life and happinesse It is commonly termed Theologie or Divinity and the familiar Declaration of the principles thereof for the use especially of the ignorant is called Catechising Heb. 5. 12 13 14. 1 Tim. 6. 1 2. What is Catechising A teaching by voyce and repetition of the grounds of Christian Religion Gal. 6. 6. Act. 18. 23. 26. 1 Cor. 14. 19. Where should it bee used and by whom Both at home by the Master of the House and in the Church likewise by the Minister Why at home Because houses are the Nurseries of the Church Shew some reasons and arguments to prove the necessity of Catechising and instructing in Religion First God accounteth of Abraham for his care in this duty Gen. 18. 19. Secondly Hee commandeth all parents to perform this duty to their children Deut. 6. 6 7. Ephes. 6. 4. Thirdly all children are made blinde in the knowledge of God and of Religion by Adams fall and consequently they must bee inlightened and informed by teaching if they will not dye which Solomon therefore commandeth Prov. 22. 6. and our Saviour Christ biddeth children bee respected Mark 10. 14 15 16. Fourthly the examples of the godly for this duty in bringing their children with themselves to holy exercises So Hannah brought up Samuel to the Tabernacle 1 Sam. 1. 24. and Mary Jesus to the Temple when hee was twelve yeeres old Luk. 2. 42. by which wee perform the effect of consecrating our children to God Exod. 13. 2. Fifthly common equity should move Parents to this duty for as their children receive from them originall sin by which they are made so blinde in Gods matters it is equity they should labour to remove that blindnesse by teaching them after Gods Word Sixthly God promiseth as the greatest blessing to men that their children should speak of him under the Gospel Joel 2. 28. Act. 2. 17. But is it not some disgrace and basenesse that men of yeers and place should bee Catechised If men will bee Christians which is their greatest honour they must hold it no disgrace to learn Christ Noble Theophilus held it none who was thus catechised as Luke sheweth Chap. 1. 4. likewise Apollos Act. 18. 28. To come then to the declaration of Christian Religion tell mee wherein doth the happinesse of man consist Not in himself nor in any other created thing but only in God his Creator who alone being infinite is able to fill the heart of man How may wee come to injoy God By being joyned unto him and so partaking of his goodnesse for happinesse is to bee found by acquaintance and fellowship vvith him vvho is the foundation of blessednesse man so knowing him or rather being known of him that hee may serve him and bee accepted of him honour him and bee honoured by him By what means come wee to the knowledge of God By such means as hee hath revealed in himself for God dwelleth in the light that no man can come unto vvhom no man hath seen nor can see 1 Tim. 6. 16.
except hee shew himself unto us not that hee is hidden in the darknesse for hee dwelleth in the light but that the dulnesse of sight and blindnesse of our hearts cannot reach unto that light except hee declare himself unto us like as the Sunne is not seen but by his own light so God is not known but by such means as hee hath manifested himself By what means hath God revealed himselfe By his Divine works and by his holy Word as the Prophet David plentifully and distinctly expressed in the nineteenth Psalm The Heavens declare the glory of God and the firmament shewth his handy work and so continuing unto the seventh verse touching his Works and from thence to the end of the Psalm touching his Word The law of the Lord is perfect converting the Soule the testimony of the Lord is sure making wise the simple What gather you of this That all curious searching to know more of God then hee hath shewed of himself is both vain and hurtfull to the searchers especially seeing by his Works and Word hee hath declared as much as is profitable for men to know for his glory and their eternall felicity Therefore Moses saith Deut. 29. 29. The secret things belong unto the Lord our God but those things which are revealed belong unto us and to our children for ever What bee the Divine works whereby God hath shewed himself The Creation and preservation of the world and all things therein so the Apostle to the Romans saith That all men are inexcusable seeing that which may bee known of God is made manifest within them for God hath made it manifest unto them For the invisible things of God while they are understood in his works by the Creation of the world are seen even his eternall power and Godhead Rom. 1. 19 20. Also preaching amongst the grosse Idolatrous Lystrians Act. 14. 17. hee saith that God hath not left himself without Testimony bestowing his benefits giving rain and fruitfull seasons from heaven filling our hearts with food and gladnesse And preaching among the learned and yet no lesse superstitious Athenians hee citeth and canonizeth the Testimony of the Poets to shew that God is not farre from every one of us for in him wee live move and have our beeing Act. 17. 27 28. For whosoever amongst the Heathen Poets and Philosophers which professed wisdome hath not been wilfully blinde have learned by contemplation of the Creatures of the world that God is the Maker and preserver of the same What use is there of the knowledge obtained by the Works of God There is a double use the one to make all men void of excuse as the Apostle teacheth Rom. 1. 20. and so it is sufficient unto condemnation The other is to further unto salvation and that by preparing and inciting men to seek God If happily by groping they may finde him as the Apostle sheweth Act. 17. 27. whereby they are made more apt to acknowledge him when he is perfectly revealed in his Word or after they have known God out of his Word by contemplation of his infinite power wisdome and goodnesse most gloriously shining in his Works to stirre them up continually to reverence his Majesty to honour and obey him to repose their trust and confidence in him and so the Children of God doe use this knowledge of God gathered out of his Divine Works as appeareth in many places of the Scriptures and especially of the Psalmes which are appointed for the exercise of the whole Church Psal. 8. Psal. 19. Psal. 95. Psal. 104. 136. c. Are not the Works of God sufficient to give knowledge of the onely true God and the way unto everlasting happinesse They may leave us to bee without excuse and so are sufficient unto condemnation but are not able to make us wise unto Salvation because of things which are necessary unto Salvation some they teach but imperfectly others not at all as the distinction of the Persons in the Godhead the fall of man from God and the way to repaire the same Where then is the saving knowledge of God to bee had perfectly In his holy Word for God according to the riches of his Grace hath been abundant towards us in all wisdome and understanding and hath opened unto us the Mystery of his will according to his good pleasure which hee hath purposed in himself as the Apostle teacheth Ephes. 1. 7 8 9. What course did God hold in the delivery of his Word unto men In the beginning of the world hee delivered his Word by Revelation and continued the knowledge thereof by Tradition while the number of his true worshippers were small but after hee chose a great and populous Nation in which hee would bee honoured and served hee caused the same to bee committed to writing for all ages to the end of the world for about the space of two thousand five hundred yeeres from the Creation the people of God had no writen Word to direct them Thence for the space of three thousand one hundred yeers unto this present time the Word of God was committed unto them in writing yet so that in half that time Gods will was also revealed without writing extraordinarily and the holy books indited one after another according to the necessity of the times but in this last half the whole Canon of the Scriptures being fully finished wee and all men unto the worlds end are left to have our full instruction from the same without expecting extraordinary revelations as in times past Were these Revelations in times past delivered all in the same manner No for as the Apostle noteth Heb. 1. 1. at sundry times and in divers manners God spake in times past unto the Fathers by the Prophets The diverse kindes are set down in Numb 12. 6. and 1 Sam. 8. 6. and may bee reduced to these two generall heads Oracles and Visions What call you Oracles Those Revelations that God as it were by his own mouth delivered to his servants and that ordinarily by Vrim and Thummim or by Prophets extraordinarily called What doe you understand by Visions Those Revelations whereby God signified his will by certain images and representations of things offered unto men as may bee seen in the Visions of Daniel Ezekiel Jeremie c. How were these Visions presented unto men Sometime to men waking sometime to men sleeping sometime to the mind sometime by the eyes to the imagination of men sleeping were offered divine dreams in expounding whereof we read that Joseph and Daniel excelled but now they together with all other extraordinary Revelations are ceased Where then is the Word of God now certainely to be learned Onely out of the Book of God contained in the holy Scriptures which are the onely certain testimonies unto the Church of the Word of God 1 John 5. 9. 2 Tim. 3. 15. Why may not men want the Scriptures now as
they did at the first from the Creation untill the time of Moses for the space of 2513. years First because then God immediately by his voice and Prophets sent from him taught the Church his truth which now are ceased Heb. 1. 1. Secondly traditions might then be of sufficient certainty by reason of the long life of Gods faithfull witnesses for Methusalem lived with Adam the first man 243. years and continued unto the Flood Shem lived at once with Methusalem 98. years and flourished above 500. yeares after the Flood Isaac lived 50. years with Shem and died about 10. years before the descent of Israel into Aegypt So that from Adams death unto that time three men might by tradition preserve the purity of Religion but after the comming of Israel out of Aegypt mans age was so shortened that in the dayes of Moses the first Penman of the Scriptures it was brought to 70. or 80. years as appeareth by the Psal. 90. 10. Thirdly God saw his true religion greatly forgotten in Aegypt Israel then falling unto Idolatry Ezekiel 20. 8. and having brought Israel then his people from thence did not onely restore but also encreased the same adding thereunto many more particulars concerning his service which were needfull for mens memories to be written Fourthly God having gathered his Church to a more solemn company then before it was his pleasure then to begin the writings of his will and therefore first with his own finger he wrote the ten Commandements in two Tables of stone and then commanded Moses to write the other words which he had heard from him in the Mount Exod. 34. 27 28. Fiftly thus God provided that the Churches of all ages and times might have a certain rule to know whether they embraced sound Doctrine or no and that none should be so bold as to coin any new Religion to serve him with but that which he had delivered in writing What is Scripture then The Word of God written by men inspired by the holy Ghost for the perfect building and salvation of the Church or holy Books written by the inspiration of God to make us wise unto salvation 2 Tim. 3. 15 16. 2 Pet. 1. 21. 1 Pet. 20. 21. Joh. 20. 31. If that the Scriptures be written by men which are subject unto infirmities how can it be accounted the Word of God Because it proceeds not from the wit or mind of men but holy men set apart by God for the work of God spake and writ as they were moved by the holy Ghost therfore God alone is to be counted the Author therof who inspired the hearts of those holy men whom he chose to be his Secretaries who are to be held only the Instrumentall cause thereof When Jeremy brought the Word of God to the Jews they said it was not the Word of the Lord but he spake as Baruc the son of Neriah provoked him Jer. 43. 2. and so some perhaps in these days are so ungodly as to take the Jews part against Jeremy and all his fellowes How may it appeare therefore that this Book which you call the Book of God and the holy Scriptures is the Word of God indeed and not mens policy By the consonant testimony of men in all ages from them that first knew these Penmen of the holy Ghost with their writings untill our time and reasons taken out of the Word themselves agreeable to the quality of the writers both which kind of arguments the holy Scriptures have as much and far more then any other writings wherefore as it were extream impudency to deny the works of Homer of Plato Virgil Tully Livy Galen c. when as consent of al ages have reached delivered them unto us which also by the tongue phrase matter and all other circumstances agreeable are confirmed to be the works of the same Authors whose they are testified to be so it were more then brutish madnesse to doubt of the certain truth and authority of the holy Scriptures which no lesse but much more then any other writings for their Authors are testified and confirmed to be the sacred Word of the ever-living God not onely testified I say by the uniform witnesses of men in all ages but also confirmed by such reasons taken out of the writings themselves as doe sufficiently argue the Spirit of God to be the Author of them for we may learn out of the testimonies themselves as David did Psa. 119. 125. That God hath established them for ever Let me hear some of those reasons which prove that God is the Author of the holy Scriptures First the true godlinesse and holinesse wherewith the writers of the Scriptures shined as Lamps in their times and far surpassed all men of other religions which sheweth the work of Gods Spirit in them and how unlikely it is that such men should obtrude into the Church their own inventions in stead of Gods Word Secondly the simplicity integrity and sincerity of these Writers in matters that concern themselves those that belong unto them doing nothing by partiality 1 Tim. 5. 21. neither sparing their friends nor themselves so Moses for example in his writing spared not to report the reproach of his own Tribe Gen. 34. 30. 49. 5. 7. nor the incest of his parents of which he himself was conceived Exod. 6. 20. nor the Idolatry of his brother Aaron Exod. 32. nor the wicked murmuring of his sister Miriam Numb 12. nor his own declining of his vocation by God to deliver the Children of Israel out of Egypt Exo. 4. 13 14. nor his own murmuring against God in his impatiency Num. 11. 11 12 13 14. nor his want of faith after so many wonderfull confirmations Num. 20. 12. 27. 14. Deut. 32. 51. And though he were in highest authority and having a promise of the people to beleeve whatsoever he said Exod. 19. 8. 20. 19. 24. 3. he assigneth no place for his own sons to aspire either to the Kingdome or to the high Priesthood but leaveth them in the mean degree of common Levites all which things declare most manifestly that he was void of all earthly and carnall affections in his writings as was meet for the Penman and Scribe of God hereunto also may be added that he writeth of himself Numb 12. 3. that he was the meekest of all the men that were upon the face of the whole earth which no wise man would in such sort report of himself if he were left to his own discretion Thirdly the quality and condition of the Penmen of these holy writings some of whom were never trained up in the school of man and yet in their writings shew that depth of wisdome that the most learned Philosopers could not attain unto Some also were before professed enemies to the truth whereof afterwards they were Writers Amos was no Prophet but an Heard-man and a gatherer of wilde figges Amos 7. 14. Matthew a Publicane
is of good report whatsoever is praise-worthy c. As for baptisme of Infants it is sufficiently warranted by reasons of Scripture though not by example Obj. 2. They object that it is by Tradition and not by Scripture that we know such and such Books to be Scripture Though new beginners doe first learn it from the faithfull yet afterwards they know it upon grounds of Scripture as an ignorant man may be told of the Kings Coin but it is not the telling but the Kings stamp that maketh it currant and good Coin Obj. 3. It is objected that it was by Tradition and not by Scripture that Stephen knew Moses to be 40 years old when he left Pharaoh Acts 7. 23. That Luke knew a great part of the Genealogie of Christ Luk. 3. That Jude knew Satans striving for Moses body Jude v. 9. and the Prophesie of Enoch ver 5. 14. That Paul knew Jannes and Jambres 2 Tim. 3. 8. and the saying of Christ that it is more blessed to give then to receive Acts 20. 35. Such particular Histories or speeches might be received from hand to hand but no different Doctrine from that which was written Obj. 4. The Apostles testimony is objected 1 Cor. 15. 3. 2 Thess. 2. 15. Hold the traditions which you have been taught whether by word or our Epistle He meaneth the doctrine he delivered unto them which was nothing different from that which is contained in the Scriptures The Scriptures you say are a rule and a line but are they not as the Church of Rome imagineth like a rule of lead which may be bowed every way at mens pleasures They are as a rule of steel that is firm and changeth not Matth. 5. 18. Psal. 19. 9. for seeing they are sufficient to make us wise unto salvation as is before proved it followeth of necessity that there is a most certain rule of faith for instruction both of faith and works to be learned out of them by ordinary means of reading prayer study the gifts of tongues and other sciences to which God promiseth the assistance of his grace Joh. 5. 39. Jam. 1. 5. And this sword of the Spirit which is the Word of God written as the example of Christ our generall Captain sheweth Mat. 4. is delivered unto us by the holy Ghost both to defend our faith and to overcome all our spirituall enemies which are the Devil and his instruments false Prophets Hereticks Schismaticks and such like Eph. 6. 17. Therefore the holy Scriptures are not as a nose of wax or a leaden rule as some Papists have blasphemed that they may be so writhen every way by impudent Hereticks but that their folly and madnesse as the Apostle saith 2 Tim. 3. 9. may be made manifest to all men Are the Scriptures then plain and easie to be understood There are some hard things in the Scripture that have proper relation to the time in which the Scripture was written or uttered or which are prophesies of things to be fulfilled hereafter which if we never understand we shall be never the worse for the attaining of everlasting salvation there are other things in Scripture belonging to the saving knowledge of God all which are dark and difficult unto those whose eyes the God of this world hath blinded 2 Cor. 4. 4. 2 Pet. 3. 5. Joh. 8. 43. but unto such as are by grace enlightened and made willing to understand Psal. 119. 18. howsoever somethings remain obscure 2 Pet. 3. 16. to exercise their diligence yet the fundamentall Doctrine of faith and precepts of life are all plain and perspicuous for all Doctrine necessary to be known unto eternall salvation is set forth in the Scriptures most clearly and plainly even to the capacity and understanding of the simple and unlearned so far is it that the Scriptures should be dangerous to be read of the Lay folks as Papists hold How prove you this which you have said Deut. 30. 10. 11 c. Moses taketh heaven and earth to witnesse that in the Law which he had written he hath set forth life and death and that they can make no excuse of difficulty or obscurity This Commandement which I command thee this day is not hidden from thee neither is it far off c. which Paul also Rom. 10. 16. applieth to the Gospel Psalm 19. 8. the Prophet David testifieth that the Law of the Lord is perfect converting the soul the testimonies of the Lord are true giving wisdome to the simple and Psalme 119. 105. Thy Word is a Lampe or Candle unto my feet and a Light unto my pathes Prov. 1. 4. It giveth subtilty to the simple and to the young man knowledge and discertion and Prov. 8. 9. All the words of wisdome are plain to them that will understand Esa. 45. 19. The Lord saith I have not spoken in secret in a dark place of the earth I have not said in vain to the seed of Jacob Seek mee 2 Cor. 4. 3. Paul saith If our Gospel be hid it is hid to them that are lost c. 2 Pet. 1. 19. S. Peter commendeth Christians for taking heed to the word of the Prophets as unto a light that shineth in a dark place c. The Scripture is our Fathers Letter to us and his last will to shew us what inheritance he leaveth us but friends write Letters and Fathers their wils plain It were to accuse God of cruelty or desire of mans destruction for to say that he should make the means of their salvation hurtfull unto them Women and children have read the Scriptures 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his infancy namely by his Grandmother Lois and his Mother Eunice whence the same Apostle commendeth chap. 1. 5. If little children are capable of the Scriptures by the small understanding they have and lesse judgement there is none so grosse which hath the understanding of a man but may profit by it comming in the fear of God and invocation of his name Obj. 1. But here the Papists have many things to object against you to prove that the Scriptures are darke and hard to be understood and First that the matters contained in them are Divine high and beyond mans reason as the Trinity the Creation of nothing c. These matters indeed are above humane reason and therefore are we to bring faith to beleeve them not humane reason to comprehend them but they are delivered in Scripture in as plain tearms as such matter can be Obj. 2. Peter saith that something in Pauls Epistles be hard and wrested by men 2 Pet. 3. 16. First he saith not that all Pauls Epistles are hard but something in them which we grant Secondly they are the wicked and unsetled in knowledge that wrest them as the Gluttons and Drunkards abuse meat and drink Obj. 3. If Scriptures were not dark what need so many Commentaries upon them and why are they
places in heaven and in earth and the sea and hell all at one time neither can he be contained in any compasse of place as is a man or Angel or any other creature but he is in all places and filleth all places at once and is beyond all compasse of place that we can imagine 1 King 8. 27. Ps. 139. 7. 145. 3. Job 9. 7. Esa. 66. 1. 40. 12. Jer. 23. 24. Is God every where bodily No for he hath no body Is God every where in speculation only No for he worketh in every thing which he beholdeth How then is he every where He is every where essentially for his essence is not contained in any place because he is incomprehensible Doth he not remove himselfe from place to place He filleth heaven and earth and all places therefore he can neither depart from any place nor be absent from any place Is he not half in one half of the world half in the other half of the world No but as the whole soul is in the whole body and every part thereof so God is whole and wholly in every part of the world Obj 1. If God be every where essentially then he is in the most filthiest sink and puddle It is no abasing of the glory of his Majesty to say that he is there no more then it is to the Sun whose beams and light are there or to a Physitian to be amongst those that are sick All the creatures of God in themselves are exceeding good and when he is in the most filthiest sink in the world he is not in a more filthy then our selves whether we be sick or sound They are his workmanship and it is no abasement of the workmaster to be amongst his works Obj. 2. If God be every where why is it said he dwelleth in the heavens Psal. 2. 4. Because his glory and Majesty which is every where alike shineth most perspicuously and visibly in heaven Obj. 3. It is said Numb 14. 42. he is not amongst the wicked He is not amongst them with his grace and favour to protect and defend them but otherwise by his power and providence he is amongst them to bridle their raging affections to plague their furious obstinacie and dispose of their desperate attempts to his own glory and good of his people Obj. 4. If God be every where at the same instant of time how is he said to be sometimes near sometimes farther off Esa. 56. 6. God is said to be near unto us when by his word or any other means he offereth us grace and favour by them and when he heareth and granteth our prayers as Moses saith Deut. 4. 7. What nation is there so great who have God so nigh unto them as the Lord God is in all things that we call upon him for Obj. 5. If God be in hell then all goodnesse is there for he is all goodnesse and so consequently there is no want of joy in the damned The damned in hell feel no part of his goodnesse that is of his mercy and loving favour but of his power and justice So that God is in hell by his power and in his wrath To what purpose and use serveth this doctrine of the immensity or infinite greatnesse of God The consideration thereof should put us in mind that nothing which is vile and base should be offered unto God in the worship of him Secondly it serveth to drive all grosse and idolatrous conceits of God out of our minds and to detect and bewray the impiety and blasphemy of those persons who either by making of pictures as they thought of God or by maintaining of them being made or by suffering them to stand still without defacing especially if it be known have thereby denied God to be incomprehensible For those pictures and resemblances of God which ignorant men have forged in their own brain doe tell us and say that God may be comprehended and contained within a place yea in a small place or in any place as a man or other creature which is most high blasphemy against the Majesty of Almighty God What is his eternity It is an essentiall property of God whereby his essence is exempted from all measure of time and therefore is the first and the last without either beginning or end of dayes 1 Tim. 1. 17. Esa. 41. 4. 44. 6. Psal. 90. 2. Rev. 1. 8. 11. In what respect is God called eternall in the Scriptures That he hath been from all eternity without beginning is now and shall be for all eternity without end That all times are present with him continually and so nothing former nor latter nothing past nor to come That he is the Author of everlastingnesse unto others because he hath promised to give his children of his eternall goodnesse and to have a continuall care of them through all eternity and will have a Kingdome in Angels and men whereof shall be no end Is it necessary that we should know this Yea that we may here stay our selves with the certain hope of eternall life grounded upon his eternity How may that hope be grounded upon his eternity Very well for God being eternall he can for ever preserve us and seeing he hath promised he will for ever preserve us Ps. 48. 14. 103. 17. Hereby likewise are we strengthned not only in the immortality of our soule but also in the immortality of our bodies after the resurrection considering that by his everlastingnesse he giveth continuall beeing to such of his creatures as he is pleased to give a perpetuall continuance unto Why else is God said to be eternall That so he might be discerned from all other things created for nothing is like unto God as the Scriptures testifie Esa. 40. 18. Psalm 113. 45. How is God said to be alone everlasting seeing Angels and soules of men shall be also everlasting In regard of the time to come they are everlasting but not in regard of the time past for though they shall continue alwayes yet they had their beginning which cannot be said of God who therefore is called Alpha and Omega Rev. 1. 8. Their continuance is such as it is not absolute and by it selfe but proceeding from the power of God who is able if so he pleased to give unto them an end as well as a beginning in which respect God is said onely to have immortality 1 Tim. 6. 16. Is it necessary we hold God to be eternall that so he may be discerned from all things created Yea we hold it in that respect for two causes First because certain hereticks have thought either all the creatures or some of the creatures at least to be derived from the very nature and essence of God by propagation as children from their mothers womb Secondly that all idolatrous cogitations of God may be excluded out of our minds What is the life of God It is an essentiall property of God whereby the divine nature
hatred of evill things as they are evill things Secondly it is manifest by David that it is no lesse vertue to hate the evill then it is to love the good and this hatred of sinne as it is a vertue and perfect hatred cannot be in us but by the grace of God for every good gift is from above c. and there can be no good thing in us but it is first in God after a more perfect manner then it is in us What are we to learn thereby First that it is a great vertue and acceptable to God to hate wickednesse and wicked men themselves not as they are men but as they are wicked and as David did Psal. 139. 21 22. And we are no lesse bound to hate the enemies of God as they are his enemies then to love God and those that love him And if we doe so then we must also flee their company and have no friendship or fellowship with them Secondly that we must distinguish betwixt mens persons and their sins and not to hate the persons of men because they are the good creatures of God but their sinnes we must hate every day more and more 2 Thess. 3. 6. 14 15. Having spoken of the essence and the essentiall proprieties of God tell me now how many Gods are there There is onely one God and no more How may this unity of the Godhead be proved By expresse testimonies of Gods word by reasons grounded thereon and by nature it selfe guiding all things to one principle What expresse testimonies of Gods word have you for this Deut. 6. 4. Heare Israel the Lord our God is one Lord so in the 1 Sam. 2. 2. Psal. 18. 31. Esa. 44. 6. 46. 9. Mark 12. 29. 32. 1 Cor. 8. 4. 6. What reasons have you to prove that there is but one God First we are charged to give unto God all our heart and all our strength and all our soule Deut. 6. 4 5. Mark 12. 29 30. If one must have all there is none left for any other Secondly God is the chiefest good Psal. 144. 15. the first cause and the high governour of all things Acts 17. 28. Psal. 19. 1. but there can be but one such Thirdly the light of reason sheweth that there can be no more but one that is infinite independent and Almighty if God be infinite and omnipotent that doth all things there can be but one for all the rest must be idle How doth nature guide all things to one principle The whole course of the world tendeth to one end and to one unity which is God How can that be when there be so many sundry things of divers kinds and conditions and one contrary to another That is true indeed but yet they all together serve one God Is that possible can you give an instance thereof in some familiar resemblance Yea very well in a field there are divers battells divers standards sundry liveries and yet all turn head with one sway at once by which we know that there is one Generall of the field which commands them all What makes this to confirm your assertion that there is but one God over so many divers and contrary things in the world Yes for even so in the world we see divers things not one like another for some are noble some are base some hot some cold some well some lame yet all serve to the glory of God their maker and the benefit of man and the accomplishment of the whole world And what gather you from all this That there is but one God which commandeth them all like the Generall of a field If one God be the Authour of all why are there so many poysons and noysome beasts They were not created noysome and hurtfull at the first but the sinne of Adam brought the curse upon the creatures Genes 3. 17. 18. Secondly although God hath cursed the creatures for mans sinne yet in his mercy hee doth so dispose and order them that they are profitable for us for poysons wee use them for Physick and the skins of wild beasts serve against the cold c. Thirdly the most hurtfull things that are might benefit us if we knew how to use them and whereas they annoy us it is not of their own nature so much as of our ignorance And what doe you conclude by all this That they have not two beginnings one good and another bad as some would imagine but one Authour thereof which is God himselfe alwayes most good and gracious If there be but one onely God how is it in the Scripture that many are called Gods 1 Cor. 8. 5. as Moses is called Pharaohs God Exod. 7. 1. and Magistrates are called Gods Psal. 82. 6. as Idols and the belly Phil. 3. 19. yea and the Devill himselfe is called God of this world 2 Cor. 4. 4 The name Elohim or God is sometimes improperly given to other things either as they participate of God his communicable attributes as in the two first instances or as they are abusively set up by man in the place of God as in the other but properly it signifieth him who is by nature God and hath his beeing not from any thing but himself and all other things are from him and in this sense unto us there is but one God and Lord 1 Cor. 8. 6. unto whom therefore the name Jehovah is in Scripture incommunicably appropriated Why then are Magistrates called Gods For foure causes first to teach us that such must be chosen to beare rule which excell others in godlinesse like Gods among men To encourage them in their offices and to teach them that they should not feare the faces of men like Gods which feare nothing To shew how God doth honour them and how they must honour God again for when they remember how God hath invested them with his own name it should make them ashamed to serve the Devill or the world or their own affections and move them to execute Judgment justly as if God himselfe were there To teach us to obey them as we would obey God himselfe for he which contemneth them contemneth God himselfe Rom. 13. 2. and we must not dishonour those whom God doth honour Why are Idols called Gods Not because they are so indeed but because Idolaters have such an opinion of them Why is the belly called a God Because some make more thereof then of God and his worship for all that they can doe and get is little enough for their bellies and when they should serve God they serve their bellies and beastly appetites And why is the Devill called the God of this world Because of the great power and Soveraignty which is given him over the wicked whom God hath not chosen out of this world There being but one simple and individed Godhead to whom doth this divine nature belong is it to be attributed to one or to many persons We must acknowledge and adore three distinct persons subsisting in
2. yet that word mentioned in the 1. Gen. where it is written that the Lord said Let there be light c. was Gods command which then had beginning whereas the Son was from all eternity To what end were all things created For Gods glory Prov. 16. 4. How doth the glory of God appear in them First his eternall power and Godhead is seen in raising all things out of nothing by his word alone Esay 40. 12. Rom. 1. 20. Jer. 10. 12. 51. 15. Secondly his infinite wisdome is made known by them Psal. 104. 24. Jer. 10. 12. 51. 15. Thirdly his goodnesse unto all his creatures is hereby manifested which is very excellently set out by the Prophet in the 104. Psalm Fourthly his infinite authority doth appear by them What uses then are we to make of the Creation First we are thereby taught to discern the true God from all Heathen and Idoll gods in the world Esay 45. 6 7. Jer. 10. 11 12. for nothing in heaven and earth can give a beeing to a creature but God Secondly we are to weigh them and learn their properties Eccles. 7. 25. Thirdly we should learn to give God glory for them Rev. 4. 11. Psal. 92. 5. where it is made one end of the Sabbath Ps. 104. throughout Fourthly we are to gather comfort to our selves from hence That resting upon this faithfull Creator our hope needs not fail us so long as either heaven or earth have any help for us 1 Pet. 4. 19. Esa. 37. 16 17. What doth the Scriptures teach us concerning the goodnesse of the creatures That God made all them in such excellency of perfection for their beeing working order and use that himself did fully approve of them and so establish them Gen. 1. 31. which established order is that which is called Nature In how many things doth the goodnesse of the creatures consist In three First in perfection of their nature Secondly in their properties and qualities whereby they are able to doe those things for which they were created Thirdly in their uses unto man How manifold is that good which men receive by them Threefold First profitable good Secondly pleasant good Thirdly honest and Christian good How were all things made good when we see there be divers kinds of Serpents and noysome and hurtfull beasts That they are hurtfull it commeth not by the nature of their creation in regard whereof they at the first should only have served for the good of man What doe you note in the time of their Creation The beginning and the continuance thereof Might not the world have been before all time even from eternity No for absolute eternity belongeth only to God neither could any thing that is subject to time be after an infinite succession of other things What say you then to Aristotle accounted of so many the Prince of Philosophers who laboureth to prove that the world is eternall Wherein he laboureth to finde out a point of wisdome which he had learned of none other that was before him he therein bewrayeth his greatest folly for his chiefest reason being grounded upon the eternity of the first mover is of no force to prove his most absurd position seeing God as he is Almighty and always able to doe what he will so is he most free and not bound to doe all that he can but what when and how it pleaseth him But seeing Aristotle was enforced by reason to acknowledge God to be the first mover even against his will for it seemed that he endevoured as much as he could to quench the light of divine knowledge shining in his face or obstinately to close his eyes against the same and yet not onely spoiled God of the glory of his Creation but also assigneth him to no higher office then is the moving of the sphears whereunto he bindeth him more like to a servant then a Lord the Judgement of God uttered by S. Paul Rom. 1. 21. is most notoriously shewed upon him in that he knowing God did not glorifie him nor give him thanks but became vain in his disputations and his foolish heart was darkned while he professed wisdome he was made a fool approving Idolatry and that wickednesse which the Apostle there sheweth to be a just punishment of Idolatry and nature it self abhorreth Arist. Polit. lib. 7. cap. 6. lib. 2. cap. 8. How long is it since God did create the world Four thousand years before the birth of our Saviour Christ and so about 5614 years before this time Why is the order of the years of the world so carefully set down in the Scripture To convince all Heathen that either thought that the world was without beginning or that it began Millions of years before it did To give light to all sacred Histories of the Bible To shew the time of the fulfilling of the Prophecies which God foretold But why was not the world made sooner Saving the hidden wisdome and free pleasure of the Maker therein appeareth the free power of God to make or not to make and his absolute sufficiency within himself as having no need of any externall beeing only creating that he might communicate manifest his goodnes How long was God creating the world Six days and six nights Why was he creating so long seeing he could have perfected all the creatures at once and in a moment First to shew the variety distinction and excellency of his severall creatures Secondly to teach us the better to understand their workmanship even as a man which will teach a child in the frame of a letter will first teach him one line of the letter and not the whole letter together Thirdly to admonish us that we are bound to bestow more time in discerning and knowing them then we doe Fourthly that we might also by his example finish our work in six days Fiftly that we might observe that many of the creatures were made before those which are ordinarily their causes and thereby learn that the Lord is not bound to any creature or to any means thus the sunne was not created before the fourth day and yet dayes which now are caused by the rising of the sunne were before that so trees and plants were created the third day but the Sun Moon and Stars by which they are now nourished and made to grow were not created till after the third day Hitherto of the creation in generall what are the particular creatures The world and all things therein Acts 17. 24. or the heavens and the earth and all the host of them Gen. 2. 1. How many heavens are mentioned in the Scriptures Three the first is the ayre wherein we breathe the birds doe fly and the snow rain frost haile and thunder are begotten Matth. 6. 26. Gen. 7. 11. The second is the sky wherein the Sun the Moon and the Starres are placed Gen. 1. 14 15. Deut. 17. 3. The third wherein the Angles and the soules of the Saints from
gather you from hence That the loathsomenesse of sin is hidden from our eyes untill it be committed and then it flasheth in the faces of our conscience and appeareth in its proper colours Was that well done that they sewed fig-tree leaves to hide their nakednesse In some respect forasmuch as they sought not remedy for the nakednesse inward it was not well but that they were ashamed to behold their own nakednesse of the body it was well for in this corrupt and sinfull estate there is left this honesty and shamefastnesse that neither we can abide to look on our own nakednesse and shamefull parts much lesse upon the shamefull parts of others although it be of those that are nearest joyned unto us What gather you from thence First that those that can delight in the beholding either of their own nakednesse or the nakednesse of any other have lost even the honesty that the sinfull nature of man naturally retaineth Secondly that such as for customes sake have covered their nakednesse with clothes doe notwithstanding with filthy words as it were lay themselves naked are yet more wretched and deeplier poysoned with the poyson of the unclean spirit and have drunk more deeply of his cup. Seeing our nakednesse commeth by sin and is a fruit thereof it may seem that little infants have no sinne because they are not ashamed So indeed doe the Pelagian hereticks reason but they consider not that the want of that feeling is for the want of the use of reason and because they doe not discerne between being naked and clothed What followeth That at the noyse of the Lord in a wind they fled from the presence of God and hid themselves where the trees were most thick What gather you from thence First that the guilt of an evill conscience striketh horrour into a man and therefore it is said that terrours terrifie him round about and cast him down following him at the heeles and leave him not till they have brought him before the terrible King Job 18. 11. 14. Thereof it is that the feast of a good conscience is so extolled as to be a continuall feast Prov. 15. 15. Secondly the fruit of the sinne comming from the feare which is to flye from God as from an enemy whereof it is that the Apostle affirmeth That having peace of conscience we have accesse and approach to God Rom. 5. 2. Their blindnesse which esteemed that the shadow or thicknesse of trees would hide them from the face of God whereas if we goe up into heaven he is there if into the deep he is there also Psal. 139. 7. 13. he being not so hidden in the trees but that a man might find him out What followeth That God asketh where he is which knew well where he was What learne you from hence First that we would never leave off running from God untill we come to the depth of hell if God did not seek us and follow us to fetch us as the good shepheard the lost sheep Esa. 65. 1. Luk. 15. 4. Secondly that the means of calling us home is by the word of his mouth What followeth That Adam being asked assigneth for causes things that were not the causes as namely the voyce of the Lord his feare and his nakednesse which were not the true causes considering that he had heard the voyce of God and was naked when he fled not dissembling that which his heart knew to be the true cause viz. his sin What learn you from thence That it is the property of a man unregenerate to hide and cloake sinne and therefore that the more we hide and cloak our sinnes when we are dealt with for them the more we approve our selves the children of the old man the cursed Adam Job 31. 33. What followeth The Lord asketh how it should come that he felt his nakednesse as a punishment and whether he had eaten of the forbidden fruit What note you from thence That before that our sinnes be knowne in such sort as the deniall of them is in vaine and without colour we will not confesse our sinnes What learn you out of Adams second answer unto God That the man unregenerate dealt with for his sinnes goeth from evill to worse for the sin that he did before and now cannot hide he excuseth and for excusing it accuseth the Lord as those doe which when they heare the doctrine of predestination and providence thereupon would make God partie in their sins What learn you further That howsoever Adam alledgeth it for an excuse because he did it by perswasion of another yet God holdeth him guilty yea dealeth vvith him as vvith the principall because his gifts vvere greater then his vvifes What learn you from the answer of Eve to the Lords question why she did so The same vvhich before that the unregenerate man doth goe about to excuse the sinne he cannot deny for shee casteth her sinne upon the Serpent and said that which was true but kept back the confession of her Concupiscence without which the Serpent could not have hurt her How commeth it to passe that the old Serpent the Authour of all is not called to be examined Because that the Lord would shew no mercy to him wherefore he only pronounceth Judgement against him What learn you from thence That it is a mercy of God when we have sinned to be called to accompt and to be examined either by the Father of the houshold or by the Magistrate or by the Governour of the Church and a token of Gods fearfull Judgment when we are suffered to rest in our sins without being drawn to question for them What observe you in the sentence against the Serpent That the first part contained in the 14. ver is against the Instrument of the Devil and that the other part contained in the 15 ver is against the Devil What learn you of this proceeding to sentence That after the cause well known Judgement should not be slacked Why doth God use a speech to the Serpent that understandeth it not It is for mans sake and not for the beasts sake Why for mans sake To shew his love to mankind by his displeasure against any thing that shall give any help to doe hurt unto him in which respect he commandeth that the Oxe that killeth a man should be slain and that the flesh thereof should not be eaten Exod. 21. 28. like a kind Father that cannot abide the sight of the knife that hath maimed or killed his child but breaketh it in peeces What manner of curse is this when there is nothing laid upon the Serpent but that he was appointed to at the beginning before he became the Devils Instrument to tempt Eve It is true that he crept upon his belly before and eat dust before as appeareth in the Prophet Esay 65. 25. but his meaning is that he shall creep with more pain and lurk in his hole for fear and eat the dust with lesse delight and more necessity
things concerning God wherein consisteth his Priestly office Heb. 2. 17. 5. 1. 7. 24. The second in things concerning man wherein he exerciseth his Propheticall and Kingly function Why must he be a Priest To offer sacrifice for his Church and to reconcile us unto God Psa. 110. 4. Heb. 3. 1. 4. 14. 5. 5 6. c. 7. 3. 17. 8. 2 3. 9. 11. 14. otherwise we should never have been justified nor sanctified and so not have been at peace with God Why must he be a Prophet Doctor or Apostle To teach his Church Deut. 18. 15. 18. Act. 3. 22. 7. 37. Luke 4. 18. otherwise we should never have known God nor the things that belong unto him Joh. 1. 18. Why must he be a King or Prince To rule and govern his Church Psal. 110. 1 2 3. Luk. 1. 33. otherwise we should never have been delivered from the captivity of sin and Satan nor be put in possession of eternall life What is his Priesthood It is the first part of his mediation whereby he worketh the means of salvation in the behalf of mankind and so appeaseth and reconcileth God to his elect Heb. 5. 5 c. and 7. 1. 3. 13. 17 c. and 13. 11 12. Where is the doctrine of Christs Priesthood especially handled In the Epistle to the Hebrews and namely in the 7 Chapter from the 13. ver to the end wherein is contained a declaration of his office of Priesthood being compared with the Priesthood of Aaron the Apostle shewing 1. What manner of one he ought to be that hath this office 2. How he executeth it Wherein standeth the manner of him that shall have this office Partly without him and partly within himself without him as first that he was chosen of the Tribe of Judah and not of Levi to shew that he was not successor of Aaron but rather was to abolish all those Ceremoniall services and offices Secondly that the Priests of Levi were appointed by the law of the fleshly commandement whereas Christ was appointed by the law of the power of life Thirdly that he was installed in it by his Father and appointed by an oath for ever to be a Priest after a new order of Melchisedec What benefit ariseth to us in that this was confirmed by an oath It giveth unto us comfortable assurance that all the parts of his Priesthood be performed unto us and that he paid the ransome for our sins Was not the Word of God sufficient for the performance of this promise without the binding of it with an oath Yes doubtlesse but the Lord in this promise having to deal with weak man and willing more abundantly to shew unto the heires of promise the stablenesse of his Counsell bound himself by an oath Heb. 6. 17. Whereby is the perpetuity thereof confirmed In that it did not proceed by succession as from Aaron to Eleazar from Eleazar to Phinehas and so by descent but is everlasting always abiding in him which is another difference of their Priestly office What profit comes to us by the perpetuity of his Priesthood That he continually maketh intercession for us to God and of himself alone is able to save us comming to the Father through him So much of the quality of him that is to be Priest which is without him what is the part that is within him 1. That in himself he is holy 2. To others harmlesse and innocent 3. Undefiled of others or of any thing and to speak in a word he is separated from sinners in all which he differeth from that of Aaron for they are neither holy in themselves nor innocent neither undefiled but polluting and being polluted by others What is the fruit we gather of this his holinesse innocency and undefilednesse That he being holy innocent undefiled and so consequently separated from sinners the same is attributed to the faithfull and these his properties imputed for theirs and therefore he freeth them both from originall and actuall sins Contrary to their doctrine who say that he delivereth us from originall sin onely and that we must make satisfaction for actuall What is the difference touching the execution of this office 1. That they offered first for themselves he for the people only for himself he needed not 2. He but once they many times 3. He offered himself they something else then themselves What is the use of this To prove the absolutenesse perfection and excellency of this his Priesthood May not the Priesthood of the Papists be overthrown by all these arguments and proved to be a false Priesthood Yes verily for 1. They are not of the Title of Judah and so cannot succeed our Saviour 2. They are not confirmed by an oath from God and therefore not perpetuall 3. They are not as he was holy in themselves but unholy neither innocent nor undefiled but defiling others and being defiled of them and so not separated from sinners but altogether sinfull and set in sin 4. They offer first for themselves then for the people likewise many times 5. They offer sacrifices which are not themselves 6. They bring a great disgrace to the Priesthood of Christ by preferring themselves to him as the sacrificer to the sacrifice whom they say they offer 7. Christ hath a Priest hood that passeth not away What comfort have we by the Priesthood of Christ Hereby we are assured that he is our Mediatour and that we also are made Priests VVhat need was there of such a Mediatour Between parties so disagreeing the one of finite nature offending the other of infinite nature offended the one utterly disabled to do any the least good 2 Cor. 3. 5. or satisfie for the least sin Job 9. 3. the other requiring perfect obedience Deut. 27. 26. and satisfaction Mat. 18. 34. what agreement could there be without a Mediatour In this case what was this Mediatour to doe He was to work the means of our salvation and reconciliation to God 1. By making satisfaction for the sin of man 2. By making intercession Mat. 20. 18. Joh. 17. 19 20. Heb. 7. 24 25 26 27. therefore Jesus Christ our high Priest became obedient even unto the death offering up himself a sacrifice once for all to make a full satisfaction for all our sins and maketh continuall intercession to the Father in our name whereby the wrath of God is appeased his Justice is satisfied and we are reconciled VVherein then stands his satisfaction to Gods Justice which is the first part of his Priesthood In yeelding that perfect obedience whereupon dependeth the whole merit of our salvation Dan. 9. 24. Eph. 1. 2. 14 15 16. VVhat is the effect thereof towards us Redemption Luc. 1. 69. Heb. 9. 24 25. which is a deliverance of us from sin and the punishment thereof and a restoring of us to a better life then ever Adam had Rom. 5. 15 16 17. 1 Cor. 15. 45. For our Saviour Christ
last judgement in the world to come Why is Christ Jesus also called our Lord Because he is the Lord of glory and life that hath bought us 1 Cor. 1. 2. our head that must govern us and our Soveraigne that subdues all our enemies unto us Act 3. 15. 1 Cor. 2. 8. 1 Pet. 1 19. Eph. 1. 22. Joshua 5. 14 15. Dan. 12. 1. Heb. 1. 10. 14 15. How hath he bought us Not with gold or silver but with his precious blood he hath purchased us to be a peculiar people to himself 1 Pet. 1. 18. What comfort have you by this Seeing he hath paid such a price for us he will not suffer us to perish What learn you from hence that Christ is our head to govern us To obey his Commandements and bear his rebukes and chastisements Luk. 6. 46. John 14. 15. Col. 3. 23 24. In what place of Scripture is the doctrine of Christs Kingdome specially laid down In Esa. 9. vers 6 7. For unto us a child is born and unto us a son is given and the government is upon his shoulder and he shall call his name Wonderfull Counsellour The mighty God The everlasting Father The Prince of Peace The increase of his government and peace shall have none end and he shall sit upon the throne of David and upon his Kingdome to order it and to establish it with Judgement and with Justice from henceforth even for ever the zeale of the Lord of hosts will perform this Psal. 110. 1 2. c. What are we here taught concerning Christs Kingdome The benefit that we receive by it and the cause of it How is the former set forth By declaration First of his person that he is a child born namely God made man whereof hath been spoken Secondly of his properties with the effects of the same How are his properties here expressed They are first generally set forth by comparison of the unlikelihood of his Kingdome with the Regiments of worldly Potentates VVhat difference or inequality is there That whereas other Kings execute matters by their Lievtenants and Deputies armed with their authority In our Saviours Kingdome although there be used instruments yet do they accomplish his will and purpose not only by his authority but also by his strength and vertue VVhat further doctrine doe you note hence That the man of sin or Pope of Rome is not the ministeriall head of the Church which is Christs Kingdom sith he is himselfe present yea and that most notably by his Spirit and more to the advantage of his Church then when he was bodily present Ioh. 16. 7. How are his properties set forth more particularly First that he should be called Wonderfull not that it should be his proper name which was only Jesus But that he should be as renownedly known to be Wonderfull as men are known by their names How is he Wonderfull Partly in his person as is before said and partly in his works namely First in the creation of the world Secondly in the preservation and especially in the redemption of it VVhat is the next that followeth It is shewed more particularly wherein he is Wonderfull and first that he is Wonderfull in counsell and The Counsellour VVhat is here to be observed First in the government of a Kingdom counsell and wisdom are the chief as that which is preferred to strength Esa. 9. 15. 2 Sam. 20. 16. Eccl. 7. 19. 9. 16. Prov. 21. 22. 24. 5. and therefore that we may assure our selves that in the Kingdom of Christ all things are done wisely nothing rashly in which respect he is said to have a long stoal and a white head Rev. 1. 13 14. Secondly a great comfort for the children of God that our Saviour Christ is our Counsellour who giveth all sound advice Thirdly that when we are in any perplexity and know not which way to turn yet we may come to our Saviour Christ who is given unto us for a Counsellour By what means may we come to him for advice By our humble supplications and prayers to him How may we receive advice from him By the doctrine of God drawn out of his holy word which is therefore termed the man of our counsell Psal. 119. 24. VVhat is the next property That he is wonderfull in might and the strong God having all sound strength VVhat have we here to learn 1. That as he is wise and doth all things pertaining to the good of his Church so he is of power to execute all that he adviseth wisely 2. That as there is in us no advice of our selves so there is in us no sound strength to keep us from any evill but that as he giveth good advice to his so doth he with his own power perform and effect it Phil. 2 13. And therefore although we be as the vine of all other trees the weakest or as the sheep of all other beasts the simplest yet we have for our vine a gardner and for our shepherd Christ Jesus the mighty strong God 3. That we should take heed how we depart from his obedience for he will do what he listeth for if to obey be a good means to help us into the favour of our earthly Princes it will much more help us in the favour of the King of Kings VVhat other properties follow Two other which are as it were the branches and effects of the former 1. That he is the Father of eternities 2. The Prince of Peace Sith he is called the Father of eternities is there not a confusion of persons In no wise for it is a borrowed speech signifying that he is the authour of eternity VVhat doe you here gather That where other Kingdomes alter his is everlasting Dan. 2. 44. What doctrine is thereof to be gathered First that the Kingdom of our Saviour Christ being perpetuall he dasheth crushes in peeces al other mighty Monarchies Regiments that shall rise up against him and therfore that his Church subjects generally and every particular member need not to feare any power whatsoever Secondly that whatsoever we have by nature or industry is momentany like unto the grasse that fadeth away and whatsoever durable thing we have we have it from Christ. What is the second property arising out of the former That he is the Prince of peace that is the procurer cause and ground of peace that causeth his subjects to continue in peace and quietnesse Of what nature is this peace It is spirituall Rom. 5. 1. Eph. 2. 14 15 16 17 1. When we have peace with God 2. When we have peace in our Consciences 3. When there is peace between men and men which ariseth out of both the former Where should this peace be established Upon the throne of David that is in the Church of God What is the cause of all this The love and zeal of God breaking thorough all lets either inward from our selves and our own sins or outward from the enmity of the Devill and
to bee plainer even our dearest friend as we doe our selves which cannot bee found Deut. 28. 53 56. c. and therefore the righteousnesse of the Papists is a rotten righteousnesse and such as will never stand with the righteousnesse of God What profit ariseth of the second use That by it as by a glasse wee may the easier see and being shortly contrived we may the better remember our whole duty both to God and man it being as a Card or Mappe of a Countrey easier carried about with us Seeing then that the whole summe and maine end of the Law is Love what gather you thereof That which the Apostle exhorteth unto viz. To leave all idle questions as unprofitable and to deale in those matters onely which further the practise of love 1 Tim. 1. 4 5. Why is the love of God called the first and greatest Commandement Matth. 22. 38. Because we should chiefely and in the first place regard our duties to God and be most carefull to understand his will and to worship him 1 John 4. 20. In which respect the first Table is put before the second as being the principall How may it appeare that our duties to God are to be preferred before the other towards our Neighbour First by the inequality of the persons offended because it is worse to offend God than man Acts 4. 19. Secondly by the punishment assigned in the Scriptures For the breaches of the first Table are to be more severely punished than the breaches of the second As he that revileth the Magistrate shall beare his sinne but hee that blasphemeth God shall bee stoned to death 1 Sam. 2. 25. Num. 24. 11. 14. What gather you of this The crafty practices of Papists who would make men beleeve that the chiefest godlinesse and most meritorious good workes of all required in the Law of God are the workes of the second Table as Charity Almes-deeds c. thereby deceiving the people to enrich themselves Are all the duties of the first Table greater than all the duties of the second No unlesse the comparison be equally made for the morall duties of the second Table being perpetuall are greater than the Ceremoniall duties of the first being temporall whereunto agreeth That God will rather have mercy than sacrifice Hos. 6. 6. Matth. 9. 13. When doe you count the comparison equall When they are compared in like degrees as the chiefe Commandement of the first Table with the chiefe of the second the middle duties of the one with the middle duties of the other and the last and least of the former with the last and least of the latter Thus if we compare the greatest with the greatest and the meanest with the meanest the duties and breaches of the first Table are greater than the duties and breaches of the second But though the principall service of the one be greater than the principall service of the other if the comparison be not made in the same degrees as if for example the murther of a man be compared with the least abuse of the name of God or Adultery with the least breach of the Sabbath these of the second Table are greater Why is the second Table said to be like unto the first Matth. 22. 39. For that they goe so hand in hand together that no man can performe the one unlesse the other as St. John teacheth So Ephes. 1. 2. chap. fourth and fift For whosoever keepeth the first Table well cannot but keep the second and whosoever keepeth the second must needs keep the first What is to be said of those that seeme to keep the one and care not for the other If they will seeme to serve God and are not in Charity they are meere hypocrites and if they will seeme to deale uprightly with their neighbour and have not the love of God in them they are prophane Hypocrites and very Atheists Wherein else doe the Tables agree First in that they are both perpetuall Secondly in that they are both perfect Wherein doe the Commandements of the first Table agree In this principally that they concerne the worship of God and containe our whole duties towards him How are they divided They either respect the root of this worship as the first or the branches thereof as the three following For the fountaine worship of God is prescribed in the first Commandement the meanes of this service in the other three Why did God enjoyne his worship in foure Commandements That we might the better know and retaine them in mind or otherwise might be left the more without excuse What is common to these foure Commandements of the first Table That every one hath his severall reason annexed yet with this difference that the first hath his reason going before the Commandement and the other three have it following Have not the Commandements of the second Table their reasons also Yes verily in the Scriptures but for brevity they are omitted in the Decalogue Why are the reasons of the Commandements of the first Table rather set down then of the second First that we might know that there is no lesse light left in us of the worship of God then of the duties wee owe to our neighbours Secondly to teach us that as all obedience should bee grounded upon Reason and Knowledge so especially that which concerneth Gods worship What gather you of this That those are greatly deceived who thinke it sufficient if they have the Commandements by heart or can say them by roat Why is the reason of the first Commandement set before which in all the other commeth after Because it serveth not onely for a reason of this Commandement but also for a Preface to all the ten for it hath a reference to them all and is a reason to urge the observance to every one of them In what words is it expressed In these words of God Exod. 20. 2. I am the Lord thy God which brought thee out of the Land of Egypt and out of the house of Bondage How prove you this to be a Reason and not a Commandement as some doe thinke First because it is commonly used for a reason of other Commandements Exod. 20. 5. 7. Lev. 19. 36. 37. Secondly because it hath not the forme of a Commandement Thirdly sith the other three Commandements have their reasons added it is unlikely that the first and chiefest should have none How is this Preface set as a reason to enforce the observation both of the first Commandement and of all the rest Thus If I bee the Lord the God which brought thee out of the land of Egypt thou must take me for the Lord thy God alone and keep all my Commandements But I am the Lord thy God which brought thee out of the land of Egypt therefore thou must take mee for thy God alone and keep all my Commandements What ground of obedience is there laid in this Reason That this Law is to be obeyed because it proceedeth from him
God be stronger to move us to good then the feare of men to move us to evill VVhat disorder in joy and sorrow is here condemned 1. Immoderate carnall mirth 2. Abundance of worldly sorrowes shame and discontentments VVhat is required in the third and last branch of this Commandement True Religion because we are commanded to have the true God and none other for our God What is contrary to this The having of a false God and a false Religion How many things are required of us that we may come to true Religion Three 1. We must labour earnestly to find out the truth 2. We must examine by the Word whether it be the truth which we have found 3. When by tryall we have found the truth we must rest in it What is here forbidden 1. All errors and heresies especially concerning God and his properties and the three Persons in the Trinity where we must take heed we imagine no likenesse of God for as much as wee set up an Idoll in our hearts if we liken him to any thing whatsoever subject to the sense or imagination of man for the better avoydance whereof we must settle our mindes upon Christ in whom onely God is comprehensible 2. To believe any Doctrine concerning God without any tryall 3. Not to believe that which he hath revealed concerning himselfe in his Word We have spoken hitherto of the severall branches of the first Commandement What are the helpes of the obedience thereof The onely meanes to settle and uphold us in this spirituall worship of God is to endeavour to attaine and increase in the knowledge of him in Iesus Christ 2 Pet. 3. 18. to consider what great things he hath done for us Psalme 116. 12. 1 Jo. 3. 1. Yea in all our wayes to take knowledge of his presence promises and providence Prov. 3. 6. What are the meanes whereby we may attaine to the knowledge of God Principally twelve 1. Prayer 2. A simple heart desirous of knowledge 3. Hearing of the Word 4. Reading of the Word and holy Writings 5. Meditation in the Word 6. Conference 7. Diligence in learning 8. Remembrance of that we learne 9. Practice of that we learne 10. Delight in learning 11. Attentive marking of that which is taught 12. Meditation on the Creatures of God What are the hindrances of the obedience of this Commandement The neglect of the knowledge of God Hos. 4. 1. 8. 12. and not considering his words and workes Esa. 5. 12. 26. 10. 11. are the ground of all impiety and spirituall Idolatry here forbidden Esa. 1. 3. 4. What things are forbidden as meanes of this ignorance Five First Curiosity when a man would know more then God would have him know Secondly Vanity of minde when the minde is drawne away and occupied upon vaine and unprofitable things Thirdly Pride our owne knowledge when we think we know enough already Fourthly Forgetfulnesse of God and his Will Fiftly Wearinesse in learning and talking of God and his Will Hitherto of the first Commandement concerning the entertaining of of God in our hearts What is injoyned in the other three The meanes of his service for as in the first Commandement we are required to have so in the other wee are required to serve the Lord our God What be the branches of this service Either they are such as are to be performed at all times as occasion shall require or such as concerne a certain day wholly set apart for his worship The duties of the former kind are prescribed in the second and third of the latter in the fourth and last Commandement of the first Table How are the duties of the former kind distinguished They doe either concerne the solemne worship of Religion prescribed in the second Commandement or the respect we should carry to God in the common course of our lives laid downe in the third What doe you consider in the second Commandement Two things 1. The Injunction 2. The Reasons brought to strengthen the same What are the words of the Injunction Thou shalt not make to thy selfe any grauen Image nor any likenesse of things that are in Heauen aboue nor in the Earth beneath nor in the Waters under the Earth thou shalt not bow downe to them nor worship them Exod. 20. 4 5. VVhat is the scope and meaning of this Commandement To binde all men to that solemne forme of religious Worship which God himselfe in his Word prescribeth that we serve him not according to our fancies but according to his owne will Deut. 12. 32. VVhat is generally forbidden herein Every forme of Worship though of the true God Deut. 12. 31. contrary to or diverse from the prescript of Gods Word Mat. 15. 9. called by the Apostle Will-worship Col. 2. 23. together with all corruption in the true Worship of God 2 King 16. 10. and all lust and inclination of heart unto superstitious Pomps and Rites in the service of God VVhat are the parts of that Will-worship Either the worship of any besides God or of God himselfe any other waies then he hath commanded for both vices are here forbidden either to worship the true God falsly or to worship those things that are not God at all VVho doe chiefly off end in this kinde The Papists which give religious worship unto Creatures and serve God not according to his will prescribed in the Word but according to the Popes will and the Traditions of men VVhy doth the Lord forbid all these Corruptions under one instance of Images Because therein he foresaw there would be greatest abuse What doth he expresly forbid concerning them 1. That we make no Image to worship it 2. That we worship it not when it is made What is meant by making of Images All new devices and inventions of men in the service of God whereby we are forbidden to make any new Word new Sacraments new Censures new Ministries new Prayers new Fastings or new Vowes to serve him withall also all representations of any grace of God otherwise then God hath appointed or may be allowed by his Word as Christ condemned the Pharisees washing What by worshipping of them All use in Gods Service of any new devised Inventions or practising of them and all abuse of things commanded What is generally required in this Commandement That we worship and serve God in that holy manner which he in his Word requireth How is that to be done First we must use all those holy exercises of Religion publike and private which he commandeth Secondly we must perform all the parts of Gods Worship prescribed with Reverence and Diligence using them so carefully as may bee to Gods glory and our good Eccles. 4. 17. and 5. 1. What observe you by comparing the second Commandement with the first That the inward and outward worship of God ought to goe together For as in the first Commandement the Lord requireth that we should
have no other Gods before him that is in the secret of our heart whereof he alone taketh notice So in the second by the words Make Bow Worship he forbiddeth any outward service of Religion to any other Wherefore must God be worshipped both by our bodies and our soules Because he is the Lord and Maker of them both 1. Cor. 6. 20. What gather you from hence That such as dare to present their bodies to a Masse or to any other grosse Idolatry and say that they keep their hearts to God are here convicted of falsehood and hypocrisie So much of the second Commandement in generall what are the particular branches of it There is here first required that all solemne religious Worship should be given to the true God and secondly that it be given to him alone and not communicated to anything which is not God So that the summe of the first part is Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4. 10. How are we to worship the Lord our God By those meanes onely which himselfe approveth in his Word according to the saying of Moses Doe that which I command thee and doe no more Deut. 4. 2. 12. 32. What is here required First that we give unto God that Worship which hee himselfe hath prescribed in his Word Secondly that we give him that alone without addition or alteration What is forbidden First the neglect of Gods Worship or any of his Ordinances when we contemne or despise or leave undone that service which hee hath commanded us to performe unto him Secondly the adding any thing unto or taking any thing from the pure Worship when we serve him by any other meanes then that which he himselfe hath commanded What are we to consider in the pure worship of God which he hath prescribed in his Word 1. The parts of it 2. The right manner of using of it What be the parts of it They are partly such as we give unto God and partly such as God giveth unto us What is required of us touching these kinds 1. That we use these things that God hath given us to that end that God hath given them for 2. That neither in giving to God nor taking from him we devise any thing of our owne to serve him withall What are the things God giveth us to serve him by His Creatures in the first place and his Word Sacraments Ministery Discipline and Censures of the Church which we must use according as they are instituted of God What duties are here required Our presence at the exercise of Religion the preaching hearing and reading of the Word of God together with meditation conference and all other means of increasing our knowledge therein the administring and receiving of the Sacraments c. Acts 2. 42. How doe you worship God in these In the Creatures by beholding his glory in them in his VVord by diligent hearing of it and carefull beleeving and practising of it in his Sacraments by receiving them duely in the Ministery and Censures by submitting our selves to them VVhat are the things that we give unto God They are either more or lesse ordinary VVhat are the more ordinary 1. To pray to God both publickly and privately 2. To praise God both alone and with others Are these duties required of all Christians Yea every true Christian must offer this Sacrifice to the Lord every day For in all ages and at all times it hath been the practise of Gods Saints to offer unto God the Sacrifice of Prayer and Praise as we may see by the practise of Daniel and Peter who went up at noone to pray Acts 10. 9. and Isaac who went out at Eventide to pray in the Fields Gen. 24. 63. What are the parts of Prayer Three 1. Confession which is the Sacrifice of a broken Heart and wounded Soule 2. Petition for such things as we lack 3. Thanksgiving for such things as we have received What are the things lesse ordinary 1. Fasts publicke or private Joel 2. 12 15. 2. Solemne Thanksgiving for speciall Blessings Psal. 50. 14. whereunto Feasting also is joyned when speciall occasion of joy is given us 3. Making and performing holy Vowes unto God What is Fasting And abstinence for a time from all the commodities and pleasures of this life so farre as comelinesse and necessity will suffer to make us more apt to Prayer and more able to serve God What is a Vow A solemne promise made unto God of some things that are in our power to performe which we do to declare out thankfulnesse to strengthen our faith and to further us in doing of good duties wherein we are backward our abstaining from some evill whereunto we finde our selves especially inclined So much of the parts of Gods solemne Worship What is required to the right manner of using of the same Our carefull sincere and diligent behaviour in all his Service that every thing may be done as he hath appointed and no otherwise What are the things required hereunto They are partly inward partly outward the former whereof concerne the Substance the latter the Circumstance of Gods worship What are the inward As all the powers of the soule are charged to joyne together by the first and great Commandement in the entertaining and loving so by this in performing all acts of solemne worship to the true God therefore herein there must bee a concurrence as well of the understanding that we have knowledge of the particular service which wee doe Romans 14. 5. 1 Cor. 14. 14 15. as of the will and affection that we may worship God in Spirit and in Truth Joh. 4. 22. What things are requisite to the performance of this Three 1. A diligent Preparation and advisednesse before we come to any holy exercise 2. A right disposition of the minde in the action of it selfe 3. A comfortable departure upon the sensible feeling of the fruit thereof What is required in the Preparation before the Action That wee bethinke our selves before-hand about what things wee come and dispatch our selves of all the things that hinder us in the service of God which sith we must doe in things otherwise lawfull much more in things unlawfull What is further to be observed herein That every Preparation be answerable to the exercise whereunto wee are called as in the parts of Prayer for example 1. In Confession we must have a true feeling of our former sinnes 2. In Petition we must have the like sense of our wants and bethink our selves what need we have of the things we aske and strive against our staggering and doubting of Gods promises 3. In Thanksgiving we must call to minde at least Gods benefits bestowed upon us and consider the greatnesse of them And so in all other Services of God VVhat Disposition of the minde is required in the Action 1. A reverent diligent and earnest attentivenesse to the thing withall the
will be a notable meanes to keep us from sinne How is the reason drawne from Gods Titles laid downe In these words For I the Lord thy God am a jealous God Which is the first Title that is mentioned here Iehovah which noteth the Essence of God and the perfection thereof What have we to learne from thence That Idolaters are so farre from worshipping the true God that they deny his Being and Perfection What is the second Title Thy God whereby the Covenant of grace is signified which on our part is by no sinne so directly violated as by Idolatry called therefore in Scripture Spirituall Adultery Ier. 3. 8. What doth this teach us That Idolaters are most miserable in forsaking the true God who is all happinesse to his people What is the third Title El That is a mighty and strong God and therefore perfectly able to save and destroy VVhat doth this teach us That there is no power so great which can deliver Idolaters or any sinners from the wrath of God VVhat is the fourth Title Iealous whereby the nature of God is signified loving chastity in his Spouse with a most fervent love and abhorring spirituall whoredome with most extreame hatred What are we to learne from hence That the Lord can no more abide Idolatry then a married man can brooke it that his Wife should commit adultery For his wrath is compared to the rage of a jealous Husband upon unchaste behaviour of his Wife Prov. 6. 34 35. Declare this Comparison more at large The jealous man finding the Adulterer with his Wife spareth neither the one nor the other So if any that by profession hath been espoused to Christ and joyned unto God in him and hath promised in Baptisme to serve him alone yet notwithstanding shall forsake him and worship others How good soever they be whether Saints or Angels they shall not escape Gods wrath For if corporall Adultery be so severely punished much more shall spirituall What doe the reasons drawne from the Works of God containe A just recompence to the breakers of this Law and a gracious reward to them that keep it God shewing himselfe in this case to be jealous 1. By punishing sin in many generations 2. By extending his mercy in a far more abundant manner to them that keep his Law So the former reason containeth a threatening to restraine from disobedience the latter a promise to allure to obedience How is the former of these reasons laid downe In these words Visiting the iniquities of the Fathers upon the Children unto the third and fourth generation of them that hate me What is the summe of this reason That he will visit such as howsoever pretending love doe thus declare their hatred of him and punish them both in themselves and their Children to many generations What doth God meane when he saith That he will visit the sins of the Fathers upon the Children Two things 1. That he will enquire and search whether he can find any of the Parents sins and especially their Idolatry in their Children continuing in their Fathers sins and that if he doe he will remember the same in the punishment of them What are we to learne from hence 1. That howsoever God for a time doth seeme not to regard our sins yet he doth both see them and in his due time will punish them if we doe not repent 2. That neither the example of our Parents nor any other that doe amisse can be sufficient warrant to us to commit any sin 3. That all Parents are carefull to take heed how they commit any sin because in so doing they bring Gods Iudgements not only upon themselves but also upon their Children 4. That Children are to sorrow for being borne of Idolatrous Forefathers But how doth that agree with the Righteousnesse of God to punish the Children for the sins of their Fathers Very well for if Princes whose judgements are shallow in comparison of Gods the depths whereof are past finding out doe with equity dis-inherit and put to shame the posterity of Traytors the Lord may much more justly doe the like with the wicked childe which followeth his Fathers steps and is a Traytor himselfe having both his Fathers sinne and his owne upon his head for God here onely threatneth to punish those children which continue in their Fathers sinnes and therefore as they have part in their fathers sinnes so it is reason they should have part in their Parents punishments What doth God meane by the third and fourth generation He meaneth that not onely the next children but the children of divers and many generations shall smart for their fathers sinnes As in Amos for three transgressions and for foure that is for many Why then doth he specially name three or foure Generations Because Parents live so long oft-times that they see their Posterity for foure Generations following punished for their sinnes Why doth God say Of them that hate me To shew that not all the sonnes of the wicked but onely such as continue in their Fathers wickednesse shall be punished for their sinnes Ezek. 18. 4. 10. 13 14. 17. But is there any that hate God Yes verily so many as worship him otherwise then himselfe hath commanded doe hate him for although every Idolater will say that he loveth God yet here God witnesseth of him that he is a lyer and that he hateth God in that he hateth the worship that he commandeth in the love whereof God will have the experience of his love 2 Chron. 19. 2. Mic. 2. 8. John 15. 18. Rom. 1. 29 30. 5. 10. 8. 7. Col. 1. 21. In what words is the second reason laid downe which is drawn from the clemency of God Wherere it is said that he sheweth mercy unto thousands of them that love him and keep his Commandements What is the summe of this reason That God will blesse the obedient unto many generations both in themselves their children and posterity and in whatsoever belongeth unto them thus extending his mercy unto thousands of such as shew their love of him by obedience to this his Law Why doth the Lord say that he will shew mercy to them that love him and keep his Commandements To teach us that the best deeds of the best men cannot merit or deserve any thing at Gods hands but had need to bee received of him in mercy Wherefore doth hee say that he will have mercy to thousands seeing he said that he would visit onely the third and fourth Generation of them that hate him Because he is more willing and ready to exercise his mercy then his anger But what will God be mercifull to all the Children of the godly No But onely such as love him and keep his Commandements Is this Blessing proper to the Godly Not altogether neither For God rewardeth the posterity of the wicked with outward benefits oftentimes according to their outward service as appeareth by the succession of Iehu So much
part thereof unto idle and curious questions 2 Pet. 3. 16. 3. By abusing it to prophane mirth by framing jests out of it or against it Psal. 22. 13. Also by making Playes and Enterludes thereof 4. By maintaining Errour sinne and prophanenesse by it Mat. 4. 6. Isa. 66. 5. 5. By applying it to Superstition and unlawfull Arts to Magicall spels Sorceries and Charmes for the healing of diseases finding out of theft c. Deut. 18. 11. Acts 19. 13. How is Gods Name taken in vaine in regard of the Sacraments and other holy Mysteries and Ordinances of God When they are unworthily received and prophanely used Mal. 1. 11 12. 1 Cor. 11. 27. 29. Jer. 7. 4 10. So much of the chiefe particulars forbidden in this Commandement What are the helps or hinderances of the obedience thereof 1. That we both inure our hearts to feare and reverence the great and dreadfull Name of the Lord our God Deut. 28. 58. Eccles. 9. 2. and keep a carefull watch over our lips and lives lest by any meanes we dishonour him Psal. 39. 1. 2. That we avoid both the company of prophane persons who set their mouth against Heaven Psal. 73. 9. and all unnecessary dangers wherby divers have been occasioned to deny the Lord Mat. 26. 69 c. What is contained in the Reason annexed to the Commandement A dreadfull penalty That the Lord will not hold him guiltlesse that taketh his Name in vaine What is the summe of this threat That God will not leave this sin unpunished 1 King 2. 9. but will grievously punish the breach of this Commandement whereby he threatneth extreme miseries and judgements to the Transgressors For it being our happinesse to have our sins covered and not imputed Psal. 32. 2. it must needs be extreame unhappinesse to have it reckoned and imputed unto us What is implyed herein A fit opposition That howsoever mans Lawes take not hold of offending in this kind yet God will not acquit them Psal. 1. 5. nor suffer them to escape his righteous and fearefull Iudgements Zach. 5. 3. Jer. 5. 12. Neither shall the Transgressor scape unpunished although the Magistrate and the Minister also would pronounce him innocent and although the Malefactor flatter himselfe as if all dangers were past nay the more free that usually he escapes the Iudgements and punishments of men the more heavy plagues and vengeance will surely light upon him from God except he repent Hitherto of the Commandements concerning that service which is to be performed to God at all times as occasion shall require which is that which concerneth the speciall time wholly to be bestowed in his Worship The fourth and last Commandement of the first Table which setteth forth a certain day especially appointed by the Lord himselfe to the practise of the Worship prescribed in the three former Commandements for therein consisteth the chiefe point of the sanctifying of that day What are the Words of this Commandement Remember that thou keep holy the Sabbath day c. Exod. 20. 8 9 10 11. What are we to observe in these words First the Commandement and then the Reasons annexed thereunto What is the meaning of the Commandement It challengeth at the hand of every man one day of seven in every week to be set apart unto a holy rest and requireth all persons to separate themselves from their ordinary labour and all other exercises to his service on the same that so they being severed from their worldly businesses and all the works of their labour and callings concerning this life they may wholly attend to the worship of God alone Neh. 13. 15 16. Esa. 58. 13 14. Why doe you adde these words apart and separate To make a difference between the Sabbath dayes wherein wee must wholy and only serve God and the exercises of the other six days wherein every man must serve him in his lawfull calling What need is there of one whole day in every week to serve God seeing we may serve him every day That is not enough For 1. To the end that we should not plunge our selves so deeply into the affairs of the world as that we should not recover our selves the wisdome of God hath thought it fit that one day in seven there should be an intermission from them that we might wholly separate our selves to the service of God and with more freedome of spirit performe the same 2. A whole day is needfull for the performance of all the parts of Gods service and worship as hearing of publike Prayer and the Word preached Chatechising Administration of the Sacraments exercise of holy Discipline and consideration of the glory of God in the creatures 3. If Adam in his perfection had need of this holy day much more have we who are so grievously corrupted 4. If the Lord in love and wisedome considering our necessities both of soule and body hath set out a weeks time for both of provision that as every day we set apart some time for food and spend the rest in labour so we set one day in the week aside for our spirituall food and bestow the other dayes on our earthly affaires so as this day may in comparison be accounted the soules day wherein yet wee must have some care of our bodies as on the six dayes we must have some care of our soules What is forbidden in this Commandement The unhallowing or prophaning of the Sabbath either by doing the works of our calling and of the flesh or by leaving undone the works of the Spirit But is not this Commandement Ceremoniall and so taken away by the death of Christ No but is constantly and perpetually to be observed and never to cease till it bee perfectly consummated in the heavenly Sabbath Hebr. 4. 9 10. How prove you that 1. Because it is placed in the number of the perpetuall Commandements otherwise the Morall Law should consist but of nine words or Commandements which is contrary to Gods Word Deut. 4. 13. 2. Because this Commandement amongst the rest was written by the finger of God Exod. 31. 18. whereas no part of the Ceremoniall Law was 3. For that it was written in Tables of stone as well as the other Deut. 5. 22. As to signifie the hardnesse of our hearts so to signifie the continuance and perpetuity of this Commandement as well as the rest 4. Because it was before any Shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law have respect unto for the Sabbath was first instituted in Paradise before there was any use of Sacrifices and Ceremonies Gen. 2. 1 2 3. 5. The Ceremonies were as a Partition wall betwixt the Iews and the Gentiles but God doth here extend his Commandement not onely to the Iewes themselves but also to strangers Exod. 20. 10. Nehem. 13. 15 16 c. 6. Our Saviour Christ willing his followers which should live about forty yeares after his Ascension
our businesses in the six working dayes that our worldly affaires enter not or incroach into the possession of the Lords day Not only willingly but not so much as by any forgetfulnesse As when through want of foresight or forecasting the payment of mony due by obligation or any such businesses that might be prevented shall fall out on that day 2. We should sanctifie our selves and those that are under us to keep that day What is contrary to this The neglect of Preparation for the Sabbath before it come and of fitting our hearts for holy service when it is come What are the parts of this Commandement They are two First to keep the Lords rest Secondly to sanctifie this rest For it is not sufficient that we rest from worldly businesses but it is further required that it be a holy rest The first sheweth what works we are to decline upon this day the other what duties we are to performe What are the workes that we must decline and leave undone on the Lords day Not onely the workes of sinne which we ought to leave undone every day but also the workes of our ordinary callings concerning this life and bodily exercise and labours which upon other dayes are lawfull and necessary to bee done Marke 3. 4. Ezek. 23. 37 38. Num. 15. 32 33. Exod. 31. 10 11 12 13 14. 34. 21. Nehem. 13. 15 c. Esa. 58. 13. What instances have you in Scripture of the performance hereof The Israelites ceased both from those works which were of the least importance as gathering of sticks Num. 15. 32. and from such also as were of greatest weight as working at the Tabernacle and building the Temple on the Sabbath day and consequently all other workes betwixt these extreams as buying and selling working in seed time or harvest were forbidden unto them Are we as strictly bound to rest from all our outward businesses and to forbeare all worldly labour upon this day as the Israelites Yea so farre forth as the morality of the Commandement reacheth but by the Ceremoniall Law there was enjoyned unto the Iewes a more exact observation of outward rest which to them was a part of their Ceremonial worship whereas unto us the outward rest is not properly any part of the sanctification of the day or of the service of God but only a meanes tending to the furtherance of the same even as in Fasting and Prayer Fast is of it selfe no part of Gods service but a thing adjoyned thereunto and so farre forth onely acceptable in the worship of God as it maketh a way and readier passage for the other 1 Cor. 8. 8. What did that most strict observance of outward rest signifie unto the Jewes Their continuall Sanctification in this world Exodus 31. 13. Ezek. 20. 12. and their endlesse rest in the world to come whereof this was a Type no lesse then the land of Promise Heb. 4. 4 5. 10. How was the latter of these specially typified In this world Gods Children are subject to the fiery tryall but after these troubles rest is provided for them 2 Thes. 1. 7. and no fire to be feared in that after world For a more lively representation of that there was a charge laid upon the children of Israel that no fire might be kindled throughout all their habitations upon the Sabbath day Exodus 35. 3. though it were for the very preparing of the meat which they should eate Exodus 16. 23. which was allowed unto them even in the two great solemne dayes of the Passeover Exo. 12. 16. Is it then lawfull for us to make a fire and dresse meat upon the Lords day Yea certainly because these were proper to the Pedagogy or manner of government of the Children of Israel under the Law as may appeate by this that there was no such thing commanded before the Law was given by Moses and consequently being not perpetuall must necessarily follow to bee Ceremoniall Now after the Sabbath that Christ our Lord rested in the grave the Ceremoniall Sabbath lyeth buried in that grave together with those other Rites which were shadows of things to come the body being in Christ Col. 2. 16 17. Therefore we being dead with Christ from these Ceremonies are no more to be burthened with such Traditions ibid. verse 20. Nor to bee brought under the bondage of any outward thing It is a liberty purchased unto us by Christ and we must stand fast unto it that blessed houre being come wherein the true worshippers are to worship the Father in Spirit and Truth John 4. 23. To leave then the Ceremoniall Sabbath and to come to the Morall How is the Rest required therein laid downe in the fourth Commandement By a Declaration First of the Works from which there must be a cessation Secondly of the persons that must observe this Rest. How is the former of these expressed In these words In it thou shalt not doe any Worke Exodus 20. 10. What is required of us hereby That for the space of that whole naturall day we cease in minde and body from all our worldly labours yea from the workes of our lawfull Calling and all other earthly businesses whatsoever more then needs must be done either for Gods glory or mans good What gather you of this That all exercises which serve not in some degree to make us fit to the Lords worke are unlawfull upon the Lords day Why doe you say that we must rest in minde and body Because this rest must be of the whole man in thoughts words and deeds Esa. 58. 13. Is it meerely unlawfull to doe any bodily or outward businesse on the Lords day No. First for such works are excepted as are presently necessary either for common honesty or comelinesse Secondly the actions of Piety requisite for the performance of Gods service on that day Acts 1. 12. Mat. 12. 5. Thirdly extraordinary exigents of Charity for the preservation of the Common-wealth 2 Kings 11. 9. Fourthly the preservation of our owne and others life health and goods in case of present necessity or great danger of their perishing if they were not saved on that day Mat. 12. 10 11. Marke 3. 4. Luke 13. 15 16. What be the speciall breaches of this part of the Commandement 1. The making of the Sabbath a common day through common labours in our ordinary callings Neh. 13. 15. vaine speech and talking of our worldly affaires Esa. 58. 13. thinking our owne thoughts and no other but a common use of the Creatures 2. The making it a day of carnall rest unto idlenesse feasting pastimes c. which draw our mindes further from God then our ordinary labours Exod. 32. 6. Whither are referred all recreations which distract us as also excessive eating and drinking which causeth drowsinesse and unaptnesse unto Gods Service and Worship 3. The making it a day of sinne or the Devills holy day by doing that on the Lords day which is no day lawfull Mar.
the King of Jericho might not revile the Spies but should have failed in her duty if she had betrayed them at the Kings Commandement and therefore in this case shee did well in preferring the obedience she owed to God before the duty she owed to man Josh. 2. 3. In like case also Ionathan revealing his Fathers counsell unto David and preferring the greater duty before the lesser did well 1 Sam. 19. 3. So we owing a greater duty to our Countrie then to our naturall kindred must rather refuse to reliefe them if they be Trayters then suffer any hurt to come to our Countrie But what if two have need of that which I can give but to one onely I must then preferre those that bee of the houshold of faith before others Galat. 6. 10. and my kinsemen and those that I am tyed unto by a speciall bond before strangers Iohn Chap. 1. v. 14. Acts 10. 24. What are we specially forbidden to doe by the Commandements of the second Table To doe any thing that may hinder our neighbours dignity in the fift Life in the sixth Chastity in the seventh Wealth in the eighth or good Name in the ninth though it bee but in the least secret motions and thoughts of the heart unto which we give no liking nor consent for unto that also the last Commandement doth reach How are these six Commandements of the second Table divided Into such as forbid all practise or advised consent to any hurt of our neighbours and such as forbid all thoughts and motions of evill towards our neighbour though they never come to advised consent of the Will The first five Commandements doe concerne such things as come unto consent and further the last such as come not unto consent at all How are those five Commandements of the first sort divided Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all those duties which concerne speciall persons are commanded in the first those that generally concerne all men either in their life chastity goods or good name are enjoyned in the foure Commandements following What gather you hence That we are to distinguish between duties and duties between sinne and sinne done towards men and that to offend principall persons and such unto whom wee are in speciall manner obliged is greater sin because God hath singled out this one Commandement for these persons What are the words of this Commandement which is the fift in order Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee Exod. 20. 12. What is to be considered in these words 1. The Commandement 2. The Reason What is the meaning and scope of this Commandement That the equality of mens persons and places in whatsoever estate Naturall Civill or Ecclesiasticall and with whatsoever relation to us bee duely acknowledged and respected for it requireth the performance of all such duties as one man oweth unto another by some particular bond in regard of speciall callings and differences which God hath made between speciall persons What be these speciall persons Either in Equalls or Superiours and Inferiours for this Commandement enjoyneth all due carriage of Inferiours to their Superiours and by consequent also of Superiours to their Inferiours and likewise by analogy of equalls among themselves under the sweet relation betwixt Parents and Children or betwixt brethren of the same family and the generall duty of honour What are Equalls They be equall in gifts either of Nature or Industrie as brethren in a family Citizens in a Common-wealth Pastors in a Church c. What is required of Equalls That they live equally amongst themselves loving one another and affording due respect to each other Rom. 12. 10. that they live together sociably and comfortably preferring each other before themselves and striving to goe one before another in giving honour 1 Pet. 2. 17. 5. 5. Eph. 5. 21. Phil. 2. 3. that they be faithfull one to another What is here forbidden Want of Love Incivility Strife and Vaine-glory whereby they seek to advance themselves one above another and to exalt themselves above their fellowes Phil. 2. 3. Matth. 23. 6. What are Superiours They be such as by Gods ordinances have any preeminency preferment or excellencie above others and are here termed by the name of Parents 2 Kings 2. 12. 5. 13. 6. 21. 13. 14. 1 Cor. 4. 15. Col. 3. 22. to whom the first and principall duties required in this Commandement doe appertaine Eph. 6. 1 2. Why are all Superiours here called by the name of Parents 1. For that the name Parents being a most sweet and loving name men might thereby be allured the rather to the duties they owe whether they be duties that are to bee performed to them or which they should performe to their inferiors 2. For that at the first and in the beginning of the world Parents were also Magistrates Pastors Schoole-masters c. How doth this agree with the Commandement of Christ Mat. 23. 7 8 9. that we should call no man Father or Master upon earth Very well for there our Saviour meaneth onely to restraine the ambitious Titles of the Pharisees in those dayes who desired not onely so to be called but that men should rest in their authority alone for matters concerning the soule Who are Inferiours comprehended here under the name of Children Such as by the Ordinance of God are any way under Superiours who are principally and in the first place to performe the duties required in this Commandement Why is the Commandement conceived in the name of Inferiours Because their duties are hardest obeyed in all estates What is here contained under the name of Honour Not onely Cap and Knee but every particular duty according to their particular estates Mal. 1. 6. Why are these duties comprehended under the word Honour Because it adds an ornament and dignity unto them What is the Honour that Inferiours owe to all Superiours in generall 1. Reverence in heart word and behaviour Lev. 19. 3. Eph. 6. 1. 5. For the reverence of the mind is to be declared by some civill behaviour or outward submission as of rising before them and of giving them the honour of speaking first c. Lev. 19. 32. Iob 29. 8. 32. 6 7. 2. Obedience to their counsells 3. Prayer to God for them with giving thanks 1 Timothy 2. 1 2. 4. Imitation of their Vertues and Graces 2 Timothy 1. 5. 4. 9. 8. 9. What contrary sinnes are here forbidden 1. Want of Reverence inward or outward 2. Despising of Superiours Iude v. 8 9 10. Prov. 30. 11. 3. Neglect of Prayer and other duties What is the duty of all Superiours towards their Inferiours That they answerably afford unto them love blessing according to the power they receive from God Heb. 7. 7. 11. 20. Gen. 9. 25 26 27. good
to be honoured 1 Thes. 5. 18. 3. It is a duty of Saints and Angels both here hereafter Luke 2. 13 14. 4. It spreadeth abroad Religion magnifieth and sanctifieth him that is most high and most holy Psalme 145. 1 2 3. Esa. 8. 13. 5. It keeps the heart from swelling and the soule from surfeiting with Gods blessings 6. It fits the heart for further graces and provokes the Lord to fresh mercies What be the speciall signes and markes of one that desires to be thanksfull and unfeignedly to praise God in all things 1. Contentednesse Psalme 4. 11. 2. Cheerfulnes in the use of Gods blessings Deut. 26. 11. Psal. 63. 5. 3. Faithfulnesse in our duties both of our persons and places 4. Readinesse to draw others into the fellowship of Gods praise Psal. 66. 16. 135. 1. 5. Rejoycing in God even in the middest of many crosses Job 1. 6. Fruitfulnesse in good words and works John 15. 8. 7. A conscionable carefulnesse to take all occasions and use all means to seale up our love and set forth Gods glory So much of the principall parts of Invocation Petition and Thanksgiving Are we limited and bound in certaine words how and wherein to pray No verily but we have a prescript rule and perfect patterne of Prayer of all kindes left us in that prayer which our Saviour Christ taught his Disciples and in them all succeeding ages called the Lords Prayer What is the Lords Prayer It is an absolute Prayer in it selfe and a Prayer giving a perfect direction to frame all others prayers by It is thought by some not to be a Prayer but onely a platforme to direct all our Prayers by It is both a prayer which we both may and ought to pray and also a platforme of Prayer whereunto we are to conforme and by which we ought to square all ours and therefore as St. Matthew biddeth us pray after this sort Matth. 6. 9. so St. Luke biddeth us say Our Father c. Luke 11. 2. the one propounding it as the most perfect platforme to be imitated the other as the most excellent forme to be used of all Christians What is the platforme propounded in this Prayer whereunto we ought to looke It teacheth us both the manner how to pray and the matter for which to pray It teacheth us in all our prayers to whom and through whom and for what to pray Also what difference to make of the things we aske and with what affection we are to come unto God in Prayer What are the words of the Lords Prayer They are thus set downe in the 6. of Matth. 9. After this manner therefore pray yee Our Father which art in heaven c. What doe you observe here in generall That Prayer is to be made in a language which we understand for our Saviour Christ taught his Disciples here in a Tongue which they understood and not in an unknowne Tongue which condemneth the practice of the Church of Rome which teach the people to pray in an unknowne Tongue contrary to Christs practice here and the will of God who commandeth us to serve him with all our hearts and therefore with our understanding as well as our affection What are the parts of this prayer They are three 1. A Preface of compellation for entrance into prayer in the first words Our Father which art in heaven c. 2. A body of Petitions containing the matter of Prayer in the words following 3. A conclusion for shutting up for confirmation and close of prayer in the last words For thine is the Kingdome c. What gather you of this that there is a preface That Christian men are not to come malapertly or rashly without preparation Eccles. 5. 1. Psalme 26. 6. Exod. 3. 5. for the Angel of the Lord standeth at the entry to strike with hardnesse and blindnesse c. those that come not with preparation And if we make preparation before we come to an earthly Prince and bethink us of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of heaven and earth How are we to prepare our selves Not onely to put off our evill affections 1 Tim. 2. 8. but even our honest and otherwise in their due time necessary cogitations as the cares and thoughts of our particular vocations as of house family c. What doth the preface put us in mind of 1. Of him to whom we pray 2. Of our owne estate in prayer that we come unto God as to our father with boldnesse and yet with reverence of that Majesty that filleth the heavens What are we taught concerning him to whom we must pray That God and God onely not any Saint or Angel is to be prayed unto Rom. 10. 14. Psal. 73. 25 For although there be other Fathers besides God and others in heaven besides him yet there is none which is our Father in heaven but God alone Besides that this being a perfect platforme a patterne of all prayer it is evident that all prayers as in other things so in this must be framed unto it Why doe you here name the Father Because discerning the Persons we pray to the Father secretly understanding that we doe it in the mediation of the Son by the working of the holy Ghost and so come to the first person in the Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it be also lawfull to pray unto Christ or to his blessed Spirit particularly Acts 7. 59. 2 Cor. 13. 13 14. if so be that in our understanding we doe conjoyn them as those which cannot be separated in any actions either belonging to the life to come or pertaining to this life Why must we pray to the Father in the mediation of Jesus Christ his Sonne Because God being displeased for sin we can have no dealing with him but only by the means of his Son in whom he is well pleased Mat. 3. 17. and in whom alone we have liberty to call him Father Gal. 4. 5. Why is it required that we pray by the working of the Holy Ghost Because the Holy Ghost assureth us that he is our Father And whereas we know not what to pray nor how to pray the Holy Ghost doth teach us both What must we be perswaded of and how must we be affected in Prayer Partly concerning Our selves 1. We must be truly humbled which is wrought in us with a certaine perswasion 1. Of our sinfull misery and unworthinesse to be helped 2. Of the glorious Majesty of God in heaven that must help us 2. We must have a certain confidence we shall be heard and this is wrought in us by faith being perswaded that 1. God loveth us as his owne children in our Lord Iesus Christ. 2. Our Father being God Almighty he is able to doe whatsoever he will in heaven and in Earth Others 1. That all Gods people
all his works even in his ordaining of some to eternall life and other some to everlasting destruction That his infinite justice and infinite mercy over all his creatures but especially over his Church may be reverenced and adored by all men but especially by my selfe That the name of God may be reverently and holily used of all men but especially of my selfe That when the glory of God commeth in question between my selfe and any thing that belongeth unto me I may preferre that unto this Finally that God would vouchsafe to plant and encrease in me and others such graces whereby his name may be glorified What are those graces for which we pray here in particular 1. Knowledge of God Psalme 100. 3. 67. 2. That God would give us the knowledge of himselfe his Word and Works for we cannot glorifie his name unlesse we know it 2. Beliefe of his Word that wee and others may sanctifie God in believing his Word how unlike soever Iohn 3. 33. Wherefore Moses and Aaron are said not to have sanctified the name of God because they beleeved not Numb 20. 12. Contrariwise Abraham glorified God in beleeving Rom. 4. 20. 3. Fearing the Lord alone and not men That the Lord be our feare Esa. 8. 12 13. 1 Pet. 3. 14 18. 4. Humility for our selves and others without which wee cannot glorifie God as it is meet Psalme 115. 1. 2 Sam 7. 18. Psal. 8. 4 5. 144. 3. Luke 1. 48. 5. Patience arising from thence whereby wee doe willingly submit our selves unto the correcting hand of God as Eli 1 Sam. 3. 18. Hezekiah Esa. 39. 8. 6. Thankfulnesse that we may praise him for his benefits more particularly where we are to hallow Gods name as well by praising it for the benefits we have received as for his wonderfull works in the Creation and government of the world the Church especially 7. Lips opened and tongues tuned to speak of him with reverence Psal. 51. 15. 44. 1. 45. 1. 8. A life so ordered that men may say he is a holy God who by his grace maketh us an holy people Matth. 5. 16. 1 Pet. 2. 9. Tit. 2. 10. That according as we know the vertues of our good God so the fruits of them may appeare in ours and all good peoples lives that so his name may be honoured and praised and he may get glory by the godly conversation of us and others VVhat doe we pray against in this Petition We pray against all ignorance of holy things we should know Hos. 8. 12. and against infidelity and want of good works whereby God wants of his glory we pray against all lofty and high things that hinder that God onely cannot be exalted Esa. 2. 11 12 13 14 15 16. especially the pride of our hearts which we are to confesse and lament Prov. 8. 13. Against all false religion and prophanenesse impatience unthankfulnesse Rom. 1. 21 c. those tongue-wormes of swearing blasphemy and unreverent speaking of God Exod. 20. 7. Esa. 2. 11 12 13 14 15. Prov. 8. 13. together with all wickednesse and ungodlinesse whereby Gods Name is dishonoured In a word we pray that God would remove and root out of our hearts tongues and lives all such vices by and for which his name is dishonoured especially an evill and scandalous life for which the name of God and his religion is evill spoken of in the world Rom. 2. 23 24. What doth this teach us Our dulnesse is hereby condemned who by nature are so ill-disposed to glorifie God and to use his name holily and reverently What is to be considered in the second Petition Let thy Kingdome come Matth. 6. 10. Luke 11. 2. One of the meanes how to have the name of God sanctified which is a dependance of the former Petition What is the summe of this Petition That God may reigne in our hearts and not sinne and that the Kingdome of our Lord Iesus Christ both by the inward working of his Spirit and also by the outward meanes may be enlarged dayly untill it bee perfected at the comming of Christ to judgement that the Kingdome of sinne and Satan being more and more abolished Acts 26. 18. Col. 1. 13. Christ may now reigne in our hearts by grace Col. 3. 15 16. and we with him for ever in glory 2 Tim. 2. 12. What is meant here by Kingdome That government which our Saviour Christ exerciseth first in the world then in the last day both in the whole Church and in every member thereof For by the Kingdome of God wee must understand here not so much that univerall soveraignty which as Creator he exerciseth over all creatures disposing them all to their proper ends for his glory Esa. 5. 6. Psal. 95. 3 c. as the spirituall regiment Psalme 110. 2. 1 Cor. 15. 25. of the Church and of all things for the good of the Church wherein God hath appointed Christ to be the King Psalme 2. 6. Hos. 3. 5. the Saints his Subjects Rev. 15. 3. the Word his Law Job 22. 22. the Angels and all creatures his servants Heb. 1. 6 the Ministers his Heralds and Ambassadors 2 Cor. 5. 20. Finally the Devills kingdome Matth. 12. 26. that is wicked Angels and men enemies to the Kingdome of Christ Luke 19. 27. his foot-stoole Psalme 110. 1. How is this Kingdome said to come 1. In regard of the meanes where the word of the Kingdome is published Matth. 12. 28. 13. 19. Marke 4. 15. 2. In regard of efficacy where from the heart obedience is yeelded Rom. 6. 17. 3. In regard of perfection it hath these degrees 1. Increase of grace in the time of this life Matth. 13. 18. 2. The translation of blessed soules into heaven in the moment of death Luke 23. 42 43. 3. Finally the full redemption of glorification of the Saints in soule and body in the life to come Matth. 25. 34. VVhat doe we then desire concerning the kingdome of God in this Petition We pray either for that he exerciseth in this world or for that hee exerciseth in the world to come called the kingdome of glory How many sorts are there in that kingdome he exerciseth in this world Two First that he exerciseth over all men and other creatures called kingdome of power Secondly that he exerciseth over all the Church called the kingdome of grace What desire we of God concerning the government he exerciseth over all Creatures That he would governe all the creatures both in the naturall course of things and in the civill and domesticall government of men yea in the rule of Devils themselves in such sort as they may serve for the good of his Church Psal. 97. 1. Mat. 6. 13. John 17. 2. What desire we concerning his government in the Church That it may be here in this world inlarged and that it may be accomplished in the last day Psalme 112. 6. Isa. 62. 7. What doe we desire for the
sinnes and increase of faith Zach. 12. 10. Mark 9. 24. 5. An assurance of the forgivenesse of our sins by the testimony of the Spirit of Christ Rom. 8. 15 16. and exemplifying and applying the generall pardon of sins once for all granted unto us at our conversion unto the severall sins and debts of every day and moment of our life 6. We pray for remission of sin not as intending our selves to undergoe the punishment or any part thereof Jer. 14. 7. But contrariwise that the whole debt which is properly the punishment as hath been shewed may be accepted at the hands of Christ our Surety and we fully discharged and acquitted so that nothing may remaine on our account but the righteousnesse of Christ Psal. 3. 8 9. whereby the favour and kingdome of God is purchased for us So much of Petition What is set downe in the reason A true note to certifie us whether our sinnes are forgiven us or not by that we forgive or not forgive others that have offended us Doth this reason binde God to forgive us No otherwise then by his gracious and true promises this being a necessary consequent and fruit of the other and not a cause For when we say As we or for we also forgive c. we argue with the Lord not for merit but from the modell of Gods grace in us Matth. 6. 14 15. which being incomparably inferiour to the mercy and love of God and yet disposing us to forgive and let fall in regard of hatred or private revenge Rom. 12. 19. any wrongs and injuries of our brethren against us may both stirre up the compassion of the Lord towards us his children Neh. 5. 19. and assure us of the attaining of this our request Iames 2. 13. And therefore that we may not be destitute of so important an argument Marke 11. 25. 1 Iohn 3. 14. both to plead for mercy with God and to assure our selves of successe we desire of God a portion of that mercy which is so abundant in him that we may be tenderly affected one towards another forgiving one another even as God for Christs sake forgiveth us Eph. 4. 32. Col. 3. 13. But seeing God alone forgiveth sinnes Matth. 9. 2. Mar. 2. 7. Iob 14. 4. Esa. 43. 25. here understood by the word Debt How is it said that we forgive sinnes We forgive not the sinne so far as it is sinne against God but so far as it bringeth griefe and hinderance unto us we may forgive it Are we hereby bound to forgive all our Debts No verily we may both crave our debts of our debtors and if there be no other remedie goe to Law in a simple desire of Iustice yea in lawfull warre we may kill our enemies and yet forgive them being free from anger and revenge yet so that if our Debtors be not able to pay we are bound in a duty to forgive them or at least to have a conscionable regard of their inability How is this reason drawne From the lesse to the greater thus if we wretched sinners upon earth can forgive others how much more will the gracious God of heaven forgive us Matth. 5. 7. 6. 14 15. if we having but a drop of mercy can forgive others how much more will God who is a sea full of grace 1 Iohn 2. 10. 3. 14. especially when we by forgiving sometimes suffer losse whereas from God by forgiving us nothing falleth away Wherein appeareth the inequality between our debt unto God and mans debts unto us First in the number our debts to God being compared to ten thousand mens debts to us to one hundred Secondly in the weight our debts to God being compared to ten thousand Talents mens debts to us to an hundred pence How riseth this great inequality in the weight From the great inequality between God and man for if to strike a King be much more hainous then to strike a poore boy what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered out of this reason That we should daily pray unto God that he would mercifully worke in us a mercifull affection and give us loving and charitable hearts towards all men free from malice and revenge and desirous of their salvation And that as this is a testimony to our hearts that God will forgive us if we for his sake can heartily forgive such as have offended us so on the other side if we can shew no favour unto others we can look for none at the hands of God And therefore to pray without forgiving such as have offended us were not onely a meere babling but also a procuring of Gods wrath more heavily against us which condemneth the hypocrisie of many which assuring themselves in great confidence of the forgivenesse of their sinnes yet cannot finde in their hearts to forgive others end so by mocking the Lord bring a curse upon themselves in stead of a blessing seeing heart and hand and mouth should goe together What further learne we by this reason That as our forgivenesse is nothing unlesse the danger of imprisonment be taken away which inability of paying the debt doth draw with it so it availeth us nothing to have our sinnes forgiven us of God unlesse the punishment also bee forgiven Contrary to the Papists who teach that sinne and the guilt thereof is taken away by Christ but that we must satisfie for the punishment of it wherein they make God like unto those hypocrites here also condemned who will seem to forgive and yet keepe a prick and quarrell in their hands watching all occasions of advantage which say they will forgive but not forget So much of the former Petition belonging to the life to come What are the words of the latter which is the sixt and last Petition of the Lords Prayer And lead us not into temptation but deliver us from evill Matth. 6. 13. Luke 11. 4. What is the summe of it In it we pray for sanctification and strength against our sinnes that sinne may not onely be pardoned unto us but daily mortified in us Rom. 6. 1 2. and we either kept by the providence of God from temptations Prov. 30. 8. 2 Cor. 12. 8. are preserved by his grace from being hurt thereby 1 Cor. 10. 13. 2 Cor. 12. 9. and as we pray that by the power of God we may be strengthened against all tentations so do we also pray that by the same power we may be raised up to new obedience For under one part of sanctification that is the avoyding and mortifying of sinne is implyed the other part also which is ability unto new obedience 2 Cor. 7. 1. Rom. 6. 11. What is here to be observed in regard of the order that this Petition consequently followeth upon the former That therefore to strengthen our faith for the obtaining of this Petition we must be assured of the former that seeing God hath
of his Godhead into the desart to be tempted for our sakes that in his victory we might overcome What learne you of this 1. That no godly man should chuse his dwelling among those of a sinfull profession As a chaste man among stewes or a temperate man among drunkards belly-gods c. 2. If we fall into such companies or occasions at unawares as did Ioseph Gen. 39. 12. and David 1 Sam. 25. 13. 22. that we pray God for his assistance to carry our selves godly and in no wise to be infected by them What is meant by deliver us from evill This expoundeth the former by a flat contrary as thus leade us not into temptation but pull us out of it even when we fall into it by our own infirmity and that with force For by delivering here is meant a forcible rescuing of our nature Rom. 7. 24. neither able nor willing to help it selfe out of these dangers What doth this teach us That men are deeply plunged into sin as a beast into the mire which must be forcibly pulled out although a beast will help it selfe more then we can doe our selves of our selves not that there is not a freedome and willingnesse in that which is well done but as that force commeth from that which is without so the grace commeth not from us but from God therefore the Church saith Cant. 1. 4. draw me we will run and Christ Iohn 6. 44. No man can come to me except the Father which hath sent me draw him Whence we learne that to have this desire of being drawne out is a singular favour of God What is Gods hand to pull us out of this evill The Ministry of his Word whereby he frameth our wils through the power of his Spirit to yeeld to his worke What gather you of this That we kicke not at the Ministers for reproving our sins seeing that they strive to plucke us out of the mire but that we rejoyce and yeeld to their exhortation What is meant here by evill First that evill one 1 Iohn 5. 18 19. Satan who pretendeth to have power over us and in him all his instruments and provocations to sin Then secondly the effect of temptation which without the speciall grace of God is extreamely evill to wit sin and damnation 1 Tim. 6. 9. Is not the Devill the author of all evill Yes he is the first author but properly those evils are called his which in his owne person he suggesteth From how many kinds of evils then desire we deliverance From two 1. The inward concupiscences of our hearts which are our greatest enemies Iames 1. 14 15. 2. The outward as the Devill and the world which doe worke upon us by the former and therefore if we can subdue the outward these inward cannot annoy us From what evils should we desire principally to be delivered Those whereunto we are most bent and naturally inclined or wherein our Country especially or our neighbours amongst whom we converse doe most delight That we make the hedge highest where Satan striveth most to leap over Matth. 8. 28. who although he knoweth not our secrets yet seeing by his subtilty and sharpnesse of discovering us even by a beck or countenance is very great we must desire wisdome of God to discerne his temptations and power also to resist them Shew now briefly as you have done in the rest what things wee pray for in this last Petition 1. That seeing we cannot be tempted without the will of God Iob 1. 10. nor resist without his power 2 Cor. 12 9. if it bee his blessed will hee would give us neither poverty nor riches Prov 30. 8. nor any such thing as may endanger our spirituall estate but remove those causes away which lead us into temptation 2. That hee would tye up Satan and restraine his malice and power 2 Cor. 12. 8. or else make us wise to know and avoid his strategems 2 Cor. 2. 11. and preserve us from the evill that is in the world Ioh. 17. 15. and abate the power of the corruption that is within us Rom. 7. 24 25. 3. That in our trialls if he see good to prove us hee would keep us from charging him with any injustice or hard measure Job 1. 22. and that he would give us grace to behold his holy hand therein and to make that holy use of them for which he hath sent them Esa. 27. 9. 4. That hee would not take his holy Spirit from us in our trialls But alwayes give us sustentation in our temptations and to keep us from falling and not suffer us to be overcome by the temptations 1 Cor. 10. 13. Jude verse 24. 5. That leaving us at any time to our owne weaknesse for our humiliation hee would graciously raise us up againe with encrease of spirituall strength and courage Psal. 51. 12. 6. That he would keep us from all carnall security from despaire and presumption of his mercies 7. That he would put an end to all trialls and to these dayes of conflict in his owne good time treading Satan with his forces for ever under feet Rom. 16. 20. 8. That he would encrease and perfect the worke of his grace in us enabling us to every good worke Heb. 13. 21. and instead of temptation to the contrary affording us all helpes unto well-doing and all things that may further us in holinesse as good company godly example holy counsells and encouragements c. Hitherto of the Petitions There remaineth the conclusion containing both a Thanks-giving which is the second part of Prayer and a confirmation of the former requests what are the words of this close of the Lords Prayer For thine is the kingdome and power and the glory for ever Amen Matth. 6. 13. Which words though they be not repeated by St. Luke yet are expressely mentioned by St. Matthew and therefore causelesly and without warrant omitted by the Church of Rome What observe you therein Their Sacriledge who steale away this Thanks-giving from prayer as if it were no part of it so that it is no marvaile that in Popery all the whole body of their Doctrine is of the salvation of men Gods glory being buried in a deep silence Whence is this forme of Thanks-giving drawne Out of Daniel 7. 14. and 1 Chron. 29. 10 11 12 13. where David useth the like phrase of praising of God but that which David enlargeth there our Saviour shortneth here and yet comprehendeth the marrow of all What is the summe thereof That we ground our assurance of obtaining our Prayers in God from whom all things we aske doe come and to whom therefore all glory must returne What observe you in this That Christ maketh this Thanks-giving consisting in the praise of God to be a reason of all the Petitions going before and therefore a further assurance of obtaining our suits for so good men in praying for new blessings doe alwayes joyne thanks-giving for the former What doe you
here understand by kingdome Gods absolute soveraignty and right over all things 1 Chron. 29. 11. which answereth to the second Petition and therfore this reason of Gods right and authority over all ought to move us to pray unto him and to him alone as to one that hath onely right to any thing wee have need of What is meant by power The omnipotency of God whereby he is able to doe all things Luke 1. 37. That beside his right noted in the former word he is also able to bring to passe whatsoever he will both which concurre in God though not alwaies in earthly Princes which seemeth to answer unto the third Petition and ought to give us encouragement to pray unto him who is able to effect any thing we pray for according to his will and to strengthen us to any thing which in duty we ought to doe although there be no strength in us What is meant by glory That due which rising from the two former of kingdome and power doth rightly belong unto God as following upon the concurrence of the other two For if whatsoever we desire be granted unto us in that he reigneth powerfully it is reason that from the establishing of his kingdome and power all glory and praise should returne unto him againe Therefore hereby we doe thankfully referre and returne all good things to the honour and service of God that giveth them Psalme 65. 1 2. otherwise we have no comfort of our prayers And it answereth to the first Petition and ought to move us to pray unto him and to assure us that our prayers are granted seeing by our prayers duely made and granted he is glorified And it is one of the most powerfull reasons that the servants of God have grounded their confidence on of being heard that the name of God therein should be glorified What meane you by the word thine Hereby these Titles of Kingdome Power and Glory are appropriated unto God to whom they do belong and all creatures excluded from fellowship with him in these Attributes For howsoever Kingdome Power and Glory are communicated unto some creatures namely Kings and Princes Dan. 2. 37. as Gods Instruments and Vice-gerents Psalme 82. 6. yet God alone claimeth them originally of himselfe and absolutely without dependance or controll others have them not of themselves but as borrowed and hold them of him as Tenants at will Rom. 8. 15. Prov. 8. 25. Job 33. 13. What is meant by the words for ever or for ages By ages he meaneth eternity Dan. 2. 4. and thereby putteth another difference between the kingdome power and glory of God which is eternall without any beginning or end 1 Tim. 1. 17. and that in Princes whose kingdomes powers and glory fade How is that a close of confirmation to our requests Because we doe not onely in generall ascribe Kingdome Power and Glory unto God as his due but also with respect to our prayers and suits beleeving and professing that he as King of heaven and earth hath authority to dispose of all his treasures Rev. 3. 7. as omnipotent is able to doe exceeding abundantly above all that wee aske or thinke Eph. 3. 20. Finally as the God of glory is interessed in the welfare of his servants for the maintaining of the honour of his Name Psal. 35. 27. and truth of his promise Psalme 119. 49. Therefore there are here contained three reasons to move God to grant our Petitions Because First he is our King and so tyed to help us who are his Subjects Secondly he hath power and thereforefore is able to helpe us Thirdly the granting of our Petitions will be to his glory and praise whereupon we firmely beleeve that God the mighty and everlasting King 1 Tim. 1. 17. can and for his owne glory will grant the things we have thus demanded Eph. 3. 20. Jer. 14. 7. Ezek. 36. 22. What is understood by this last word Amen Not onely So be it as commonly men say but also so it is or shall be as we have prayed Rev 22. 20 21. For it is a note of confidence and declaration of Faith without which our prayers are rejected whereby we assure our selves that God will grant those things which wee have prayed to him for Why are we taught to conclude with this word There being two things required in prayer a fervent desire James 5. 17. and faith James 1. 6. which is a perswasion that these things which we truely desire God will grant them for Christs sake This is a testimony both of our earnest affection of having all those things performed which in this Prayer are comprehended and the assurance of our faith to receive our desires at least so farre forth as God seeth good for us And so hereby we doe not onely testifie our earnest desire that so it may bee but also expresse our full assurance that so it shall be as we have prayed according to the will of God and being already let in Matth. 7. 8. by the key of faithfull prayer into the rich treasure of his mercies wee also set our seale Iohn 3. 11. in the word of faith Amen Is it lawfull to use no other forme of words then that which is set downe in the Lords Prayer We may use another forme of words but we must pray for the same things and with like affection as is prescribed in that Prayer This forme being so absolute what need we use any other words in praying Because as to refuse this forme savoureth of a proud contempt of Christs ordinance so to confine our selves to these words alone argueth extreame idlenesse in this duty wherein variety of words is required for the powring out of our soules before the Lord Hos. 14. 3. and oftentimes according to the occasions some one petition is more then the rest to be insisted on and importuned Mat. 26. 44. Wherefore our blessed Saviour hath commended this forme unto us as an excellent coppy or lesson to be both repeated and imitated or at least aymed at by us his Schollers for which cause both he himselfe Iohn 17. 10. and his Apostles Acts 4. 24. are recorded to have prayed in other words which yet may be referred to this Finally the liberty which the Lord affourdeth us is not to be abridged or despised who admitteth all languages words and formes agreeable to this patterne whether read rehearsed by heart or presently conceived 2 Chron. 29. 30. Psalme 90 92. in the titles Numb 10. 35 36. so be it we pray both with spirit and affection and understanding also 1 Cor. 14. 15. May there not then besides this Prayer of the Lord be now under the Gospell a set forme of Prayer in the Church Yes verily so that it be left at the liberty of the Church not of private men without consent of the Church to alter it Wherefore is it necessary that there be a set forme of Prayer To help the weaker and ruder sort
inward meanes from the outward In no case for those things which God hath joyned together no man may separate Matth. 19. How doth it appeare that God hath joyned both these meanes together Because hee saith by the Prophet Esay chap. 59. 21. that this is the Covenant that hee will make with his people to put his Spirit and Word in them and in all the posterity of the Church The Apostle in like manner 1 Thess. 5. 19. 20. joyneth these two together Quench not the Spirit and despise not prophesying It would seem by these words of the Apostle that the Spirit of Adoption and Sanctification proper to the faithfull may be lost whilst he exhorteth that we should not quench the Spirit By no means but as God doth assure the faithful of their continuance in him so he doth declare by these exhortations that the only means wherby we should nourish this holy fire in us is to take heed to the preaching of the Word Is by the word prophecying only meant the preaching of the Word No but by a figurative speech all those outward meanes whereby God useth to give his holy Spirit as are the Sacraments and the discipline of the Church over and above the preaching of the Word which being principall of all is here set downe for the rest Why doth the Apostle set the Spirit before the preaching of the Word meant by Prophecy considering that by and after preaching of the VVord the Lord giveth his Spirit 1. Because the Spirit is the chiefe of the two the Word being but the instrument whereby the Spirit of God worketh 2. For that the worke of the Spirit is more generall and reacheth to some to whom the preaching of the Word cannot reach 3. For that the Word is never profitable without the Spirit but the Spirit may be profitable without the Word as after will appeare What doe you learne of this that the meanes of Gods Spirit and Word are usually conjoyned together That no man is to content himselfe with this phantasie to thinke that he hath the Spirit and so to neglect the Word because they goe together Who are by this condemned The Anabaptists Papists Libertines which ascribe to the Spirit that which they like although wickedly seeing the Spirit doth not ordinarily suggest any thing to us but that which it teacheth us out of the word Ioh. 14. 26. What other sort of men are here condemned The Stancharists who esteem the Word to be fit to chatechise and to innitiate or enter us in the rudiments of Religion But too base to exercise our selves continually in it wheras the Prophets and Apostles most excellent men did notwithstanding exercise themselves in the Scriptures Mar. 4. 1 2 c. compared with Isa. 2. 1 2 c. 2 Pet. 3. 15 16. Are none saved without hearing of the Word Yes For first children which are within the Covenant have the Spirit of God without the ordinary meanes of the Word and Sacraments Mat. 2. Rom. 8. 9 14. Secondly some also of age in places where these meanes are not to be had Thirdly some also which living in places where such means are yet have no capacity to understand them as some naturall fooles mad men or deafe borne to shew that God is not tied to meanes What must we here take heed of That we presume not upon this sith that notwithstanding this secret working of God yet it is as impossible to come to heaven if having the means and capacity of receiving them we contemne the means as it is impossible to have a harvest where no seed time hath gone before Mat. 13. or to have children without the Parents seed 1 Pet. 1. 23. seeing amongst such the Spirit of God works faith only by the preaching of the word Indeed where the Lord placeth not the preaching of the VVord there he can and doth work faith without it but where he hath placed it he will not doe it without it In times and places where Popery hath prevailed many were and may be so at this day in Spaine and Rome converted by the very bare reading of the Word yea without the reading of the VVord but not so among them who have or may have it either by going from home to it or fetching it home to them How is the diverse working of Gods Spirit by the Ministry of the Word set out unto us By the parable of the seed three parts whereof fell into barren and unprofitable ground one into good and fruitfull Mat. 13. 3. 9. 18 19 24. Are not three parts of the foure in the Church likely to be condemned by this Parable No in no case For it is both curious and uncomfortable Doctrine it being a far different thing to have three sorts of wicked men in foure sorts and to have thrice as many of one sort What is the first thing you observe here common to the godly with the wicked To understand something of the word of grace and to give consent unto the same If they understand it how is it that the first sort of unfruitfull hearers are said not to understand Mat. 13. 19. They have some understanding but it is said to be none because it is no cleare knowledge whereof they can give a reason out of the Word nor effectuall which ariseth from hence for that they come without affection and goe away without care What are we here to learne 1. To take heed not to deceive our selves in a bare profession or light knowledge of the Word and that we come to heare it with zeale and depart with care to profit 2. To beware also of the great subtilty of Satan who as a swift bird snatcheth the Word out of the unprepared hearts even as also doth a thiefe which taketh away whatsoever he findeth loose What observe you in the second sort common to the godly with the wicked To have some kind of delight in the Word and a glimpse of the life to come Mat. 13. 20. Heb. 4. 5. What difference is there between a godly joy and this 1. This is like the blaze of the fire and is never full and sufficient whereas the godly joy is above that of gold and silver 2. The wickeds delight is for another purpose then is the godlies For it is only to satisfie a humour desiring to know something more then others whereas the godlies joy is to know further to the end they may practise Why is it said they have no root Mat. 13. 21. Because though they understand the things yet are they not grounded upon the reasons and testimonies of the Word nor transformed into the obedience of the Gospell and therfore when persecution commeth they wither away Proceed to the third sort They are they which keep it it may be with some suffering of persecution yet the thornes of covetousnesse or of worldly delights overgrow the good seed and make it unfruitfull So much of the three sorts of unfruitfull soyle and
another 10. To preserve the publike Ministery of the Word and Prayer in Christian assemblies Who are to be partakers in this Sacrament All baptized who are of yeeres and sound judgement to discerne the Lords body ought to repaire to this Sacrament But those onely come worthily who professing the true faith have duely examined and prepared themselves Esa. 66. 23. 1 Cor. 11. 27 28. whereby all not of age and sound judgement are shut from his Sacrament which are not alwayes from the other of Baptisme May none be admitted by the Church to the Supper of the Lord but such as have these things in them which God requireth at their hands Yes those who having knowledge doe make profession of Religion and are found guilty of no great error or crime unrepented of What if any thrust themselves to the Lords Table who are ignorant or guilty of such crimes They are to be kept back by the discipline of the Church What is to be performed by every Christian that he may worthily partake of the Lords Supper There must be a carefull preparation before the action great heed in the whole action and a joyfull and thankfull cloze and shutting of it All which must be performed as well by the Minister as the people For there is great difference betwixt our Saviour Christ the first deliverer of this Sacrament and all other Ministers he having no battel of the Spirit and flesh in him but being always prepared unto every good worke had no need of these things but other Ministers have as much need thereof as the people How are we to prepare our selves to this Sacrament By due search and triall of our own soules whether we can finde in our selves the things which God doth require in worthy Communicants How may we performe that By fitting our mindes framing our hearts thereunto 1 Cor. 10. 15 16 11. 28 How may we sit our mindes By examining our wisdome and knowledge both of Gods will in generall and of the nature and use of this holy Sacrament in particular whether we can give a reason of the representation of Christ in bread and wine and bring the resemblance and difference of the proportion of the bread and wine with the body and bloud of Christ and of the eating and drinking of the elements with the partaking of the spirituall things Rom. 4. 11. 1 Cor. 10. 3. and 4. 16 17. How may our hearts be framed for the feeling of the vertue and power of this Sacrament 1. By weighing with our selves what need we have of it and what benefit we may reape by it 2. By examining of our faith 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance Heb. 10. 22. Iames 4. 8. attended with true love of God Zach. 12. 10. and of our brethren 1 Cor. 16. 14. 3. By servent invocation praying for a blessing upon this Ordinance of God Matth. 26 26. How may we finde what need we have of this Sacrament Partly by our wretched estate by nature and partly by our weak estate by grace What may we finde by our estate by nature That being prone to all evill we had need of this Sacrament to nourish and preserve the life of grace new begun which otherwise by our own corruption might dye or decay in us 1 Cor. 10. 16. What need have we of this Sacrament for reliefe of our weak estate by grace That being weak in understanding and feeble in memory we may by the signes of Bread and Wine have our understanding bettered and memory confirmed in the death of Christ 1 Cor. 11. 24 26. What further need may we finde of it That being fraile in faith and cold in love we may by the same creatures as by seales and pledges have our faith further strengthned and our love more enflamed to God and Gods children What benefit then may we reape by the Lords Supper We see already that the benefit is great this Sacrament being as a glasse for the mind a monument for the memory a support of faith a provocation to love a quickning to obedience and a signe and seal of all the mercies of God in Christ Iesus How must the heart be prepared to finde the power of this Sacrament for supply of these wants and obteining of these benefits The heart must be purged by repentance and purified by faith 1 Cor. 10. 14 16. 21. Acts 15. 9. How may the heart be purified by faith If I have not only knowledge what Christ hath done for his chosen but a full assurance that whatsoever he hath done he hath done it for me as well as for any other 1 Cor. 2. 2. Iohn 17. 3. Gal. 2. 20. What gather you hence That they onely are to present themselves at the Lords Table who after their baptisme are able to make a profession of the true faith and can finde that they truly believe in Christ seeing ignorant and unbelieving persons do rather eat and drink their own judgement than reap any benefit by this Sacrament 1 Cor. 11. 29 30 31. How may thy heart be purged by repentance If from my heart I do repent of my particular sins past and judge my selfe for them bewailing and forsaking them and frame the rest of my life according to Gods will 1 Cor. 11. 30 31. Gal. 6. 16. What learne you hence That it is dangerous for such as remaine in their old sins or after the Sacrament return unto them once to offer themselves to the Lords Table forasmuch as by this means they procure the wrath of God against them and those that belong unto them although not in condemnation in the world to come which the faithfull notwithstanding their unworthy receiving cannot come unto yet to fearefull plagues and judgements in this world It is not meet that we be free from all malice in our hearts when we come to the Lords Supper Yes it is for this Sacrament is a seal both of our conjunction with Christ and of our society one with another 1 Cor. 10. 17. and we must know that true repentance purgeth out malice amongst other sins and a sound faith worketh by love towards God and out Brethren Mat. 5. 22 23. Iames 1. 19 20 21. 1 Pet. 2. 1. Gal. 5. 6. So much for examination and preparation required before the action What is to be done by the communicant in the present action 1. They are to use reverent attention the better to apply the whole action harkning to the doctrine of the Sacrament delivered by the Minister joyning with him in his prayers making use of all the sacramentall actions and so commemorating the Lords death for the comfort and refreshing of their own souls 1 Cor. 11. 17. 26. 2. According as it is commanded all must take the Bread and Wine into their hands contrary to the superstition of divers which will have it thrust either into their mouthes or else take it with their gloves as if the hand of a Christian which God
to the clearing of the understanding How then doth our Saviour perform his Propheticall office Two wayes outwardly and inwardly How inwardly By the teaching and operation of his holy Spirit Ioh. 6. 45. Act. 16. 14. How outwardly By opening the whole will of his Father and confirming the same with so many signes and wonders How did he this Both in his own person when he was upon the earth Heb. 2. 2 3. as a Minister of the circumcision Rom. 15. 18. but with the authority of the Law-giver Mat. 7. 29. and by his servants the Ministers Mat. 10. 40. Luk. 10. 16. from the beginning of the world to the end thereof before his incarnation by the Prophets Priests and Scribes of the old Testament Heb. 1. 1. 1 Pet. 1. 11 12. 3. 18 19. 2 Pet. 1. 19. 20 21. Hos. 4. 6. Mat. 2. 5. 6. 17. 23. 37. And since to the worlds end by his Apostles and Ministers called and fitted by him for that purpose 2 Cor. 4. 6. 5. 19 20. Eph. 4. 8. 11 12 13. How doth it appeare that he hath opened the whole will of his Father unto us Both by his own testimony Joh. 15. 15. I call you no more servants because the servant knoweth not what his Master doth but I call you friends because all which I have heard of my Father I have made knowne unto you and by the Apostles comparison Heb. 3. preferring him before Moses though faithfull in Gods house In what respect is our Saviour preferred before Moses 1. As the builder to the house or one stone of the house 2. Moses was only a servant in the house our Saviour Master over the house 3. Moses was a witnesse only and writer of things to be revealed but our Saviour was the end and finisher of those things What learn you from hence 1. That it is a foul errour in them that think of our Saviour Christ so faithfull hath not delivered all things pertaining to the necessary instruction and government of the Church but left them to the traditions and inventions of men 2. That sith our Saviour was so faithfull in his office that he hath concealed nothing that was committed to him to be declared the Ministers of the word should not suppresse in silence for feare or flattery the things that are necessarily to be delivered and that are in their times to be revealed 3. That we should rest abundantly contented with that Christ hath taught rejecting whatsoever else the boldnes of men would put upon on us Did he first begin to be the Prophet Doctor or Apostle of his Church when he came into the world No but when he opened first his Fathers will unto us by the ministery of his servants the Prophets 1 Pet. 1. 10 11. 3. 19. Heb. 3. 7. Is his Propheticall office the same now in the time of the Gospell that it was before and under the Law It is in substance one and the same but it differeth in the manner and measure of revelation for the same doctrine was revealed by the ministery of the Prophets before the Law by word alone after by word written and in the time of the Gospell more plainly and fully by the Apostles and Evangelists What have we to gather hence that Christ taught and teacheth by the Prophets Evangelists and Apostles 1. In what estimation we ought to have the books of the old Testament sith the same Spirit spake then that speaketh now and the same Christ. 2. We must carry our selves in the hearing of the word of God not to harden our hearts Heb. 3. 8. 15. For as much as the carelesse and fruitlesse hearing thereof hardeneth men to further Judgement for it is a two-edged sword to strike to life or to strike to death it is either the favour of life to life or the savour of death to death 2 Cor. 2. 16. How doth the Apostle presse this Heb. 3. verse 8 9 10. c. First he aggravateth the refusall of this office of our Saviour against the Israelites by the time forty yeares by the place the wildernesse and by the multitude of his benefits then he maketh an application thereof verse 12 13. consisting of two parts 1. A removing from evill 2. A moving to good What comfort have we by the Propheticall office of our Saviour 1. Hereby we are sure that he will lead us into all truth revealed in his word needfull for Gods glory and our salvation 2. We are in some sort partakers of the office of his prophecie by the knowledge of his will for he maketh all his to prophecie in their measure enabling them to teach themselves and their brethren by comforting counselling and exhorting one another privately to good things and withdrawing one another from evill as occasion serveth Acts 2. 17 18. So much of the Propheticall office of our Saviour Christ what is his Kingly office It is the exercise of that power given him by God over all Ps. 110. 1. Ezek. 34. 24. and the possession of all Mat. 28. 18. Psalm 2. 8 c. for the spirituall government and salvation of his elect Esa. 9. 7. Luk. 1. 32 33. and for the destruction of his and their enemies Psalm 45. 5. For what reasons must Christ be a King 1. That he might gather together all his Subjects into one body of the Church out of the world 2. That he might bountifully bestow upon them and convey unto them all the aforesaid meanes of salvation guiding them unto everlasting life by his Word and Spirit 3. That he might appoint Lawes and Statutes which should direct his people and bind their consciences to the obedience of the same 4. That he might rule and governe them and keep them in obedience to his Lawes 5. That he might appoint officers and a setled government in his Church whereby it might be ordered 6. That he might defend them from the violence and outrage of all their enemies both corporall and spirituall 7. That he might bestow many notable priviledges and rewards upon them 8. That he might execute his judgements upon the enemies of his subjects How doth he shew himselfe to be a King By all that power which he did manifest as well in vanquishing death and hell as in gathering the people unto himselfe which he had formerly ransomed and in ruling them being gathered as also in defending of them and applying of those blessings unto them which he hath purchased for them How did he manifest that power First in that being dead and buried he rose from the grave quickned his dead body ascended into heaven and now sitteth at the right hand of his Father with full power and glory in heaven Act. 10. 30. Eph. 4. 8. Secondly in governing of his Church in this world 1 Cor. 15. 25 26 27 28. continually inspiring and directing his servants by the divine power of his holy Spirit according to his holy word Esa. 9. 7. 30. 21. Thirdly by his