to pray that their flight might not bee on the Sabbath day to the end that they might not bee hindred in the service of God doth thereby sufficiently declare that hee held not this Commandement in the account of a Ceremony Matth. 24. 20. But it sometimes shadoweth our sanctification and our eternall rest Col. 2. 16 17. Exod. 31. 13. and is therefore Ceremoniall That followeth not For 1. There is no Commandement which hath not some Ceremonies tyed unto it as in the Commandement touching Murther to abstain from strangled things and bloud And the whole Law had the Ceremony of the Parchment Law So that by that reason the whole Law should be Ceremoniall which is absurd 2. The Ceremoniall representation of our eternall rest came after the Commandement of the rest and therefore is accessary and accidentall for which cause the time of correction and abolishment of Ceremonies being come Dan. 9. 7. Matth. 11. 13. Acts 15. 6. Col. 2. 13 14. Heb. 10. 14. Gal. 5. 2. that use may well fall away and yet the Commandement remaine it being out of the substance of the Commandement What is the speciall day of the week which God hath set apart for his solemne Worship The first day of the week called the Lords day 1 Cor. 16. 2. Rev. 1. 10. Acts 20. 7. Was this day set apart thereunto from the beginning No For from the first Creation till the Resurrection of Christ the last day of the week commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly observed And why so Because upon that God ceased from the worke of Creation Gen. 2. 2 Exod. 31. 17. How came this day to be changed By divine Authority How doth that appeare 1. By the practise of our Saviour Christ and his Apostles Iohn 20. 19 26. Acts 2. 1. 20. 7. which should be a sufficient rule unto us especially the Apostles having added a Commandement thereunto 1 Cor. 16. 12. 2. There is no reason why it should be called the Lords day Rev. 1. 10. but in regard of the speciall dedication thereof to the Lords service for otherwise all the dayes in the weeke are the Lords dayes and he is to be served and worshipped in them What was the cause that the day was changed Because it might serve for a thankfull memorial of Christs Resurrection For as God rested from his labour on the last day of the weeke so Christ ceased from his labour and afflictions on this day Mat. 28. 1. Gen. 2. 1 2. As the one therefore was specially sanctified in regard of the Creation of the World so was the other in respect of the restauration and redemption of the world which is a greater worke then the Creation Can this day then be altered No power of any Creature in Heaven or Earth can alter it or place another seventh day in the place and stead thereof But doth this Commandement directly require the seventh day from the Creation No but the seventh day in generall Doth not the reason annexed where the Lord in six dayes is said to make Heaven and Earth and to rest the seventh day and therefore to hallow it confirme so much No not necessarily For it doth not hence follow that we should rest the same day the Lord rested but that we should rest from our worke the seventh day as he rested from his which seventh day under the Law he appointed to be Saturday so nothing hindreth but by his speciall appointment under the Gospell it may be Sunday and yet the substance of the Commandement nothing altered Why doth not the New Testament mention this change Because there was no question moved about the same in the Apostles time When then doth this our Sabbath begin and how long doth it continue This day as all the six is the space of twenty foure houres and beginneth at the dawning though we ought in the Evening before to prepare for the day following Why doth our Sabbath begin at the dawning of the day Because Christ rose in the dawning and to put a difference between the Iewish and a true Christian Sabbath For as the Iewes begun their Sabbath in that part of the day in which the Creation of the World was ended and consequently in the Evening so the celebration of the memory of Christs Resurrection and therein of his rest from his speciall labours and the renewing of the World being the ground of the change of that day it is also by the same proportion of reason to begin when the Resurrection began which was in the Morning Can you shew this Example Yea Paul being at Troas after he had preached a whole day untill midnight celebrated the supper of the Lord the same night which was a Sabbath dayes exercise and therefore that night following the day was a part of the Sabbath For in the Morning he departed having staid there seven dayes by which it is evident that that which was done was done upon the Lords day Acts 20. 7 10. Is the Lords day only to be separated to Gods service No For of this manner are holy Fasts observed for the avoiding of some great evill present or imminent Lev. 23. 27. Ioel 2. 12. holy Feasts for the thankfull remembrance of some speciall memorable mercies obtained Zach. 8. 19. Ester 9. 17 18 19. To what Commandement doe you refer the Churches meeting on the working dayes That is also by a manner of speech of one part for the whole contained in this Commandement yea it reacheth to the times which the Family appointeth or that every one for his private good proposeth although the Bond to that time is not so strict as is the Bond to observe the dayes of Rest. So much of this Commandement in generall What doe you note therein in particular 1. The entrance in the word Remember 2. The parts of the Commandement What is to be observed in the word Remember That although all the Commandements are needfull diligently to be remembred yet this more specially Why so 1. Because this Commandement hath least light of nature to direct us to the observation of it 2. For that we are naturally most negligent in it suffering our selves to be withdrawne by our worldly businesse from the Lords service upon the Lords day and therefore such a speciall warning is needfull to be added What things are we thence to remember 1. To looke backe unto the first institution of the Sabbath day in Paradise Gen. 2. 2 3. before all Sacrifices and Ceremonies 2. So to beare it in mind as to live in continuall practise of the duties we learned the Sabbath day last past 3. To bethink our selves before of the works of the Sabbath and so to prepare our selves and our affaires Luke 23. 54. that we may freely and duely attend on the Lord in the Sabbath approaching What should be done in this preparation of the Sabbath 1. We should so compasse all
holy to the Lord as we ought What be the sins condemned in the second part of this Commandement Generally the omission of any of the former duties and in particular 1. Idlenesse which is a sinne every day but much more on the Lords day 2. Prophane absence from or unfaithfull presence at Gods Ordinances 3. Neglect of calling our selves to a reckoning after holy Exercises 4. Being weary of the duties of the Sabbath thinking long till they be ended Amos 8. 5. Mal. 1. 13. What are the helps or hinderances to the keeping of this Commandement We must adde to the forementioned duties of remembrance an ardent endevour to taste the sweetnesse of holy Exercises Psa. 24. 2 3. 84. 1. c. that so we may come to make the Sabbath our delight 2. We must avoid and abhorre all prophane opinions either disanulling the necessity of the Sabbath or equalling any other day to it together with such meetings and Companies Exercises and occasions whereby we shall be in danger to be drawne to the unhallowing of the Sabbath day Ezek. 22. 26. So much of the Commandement What reasons are used to inforce the same Foure Whence is the first taken From equality by a secret reason of comparison of the lesse That forasmuch as God hath allowed us six dayes of seven for our affaires to doe our owne businesse in whether it be labour or honest recreation and reserved but one for himselfe when as he might most justly have given us but one of seven and have taken six to himselfe we ought not to thinke it much to spend the whole seventh day in the service of God What learne you from hence The unequall and wretched dealing of most men with God who by the grant of this Commandement urge usually at their servants hands the worke of a whole day in every of the six dayes yet upon the Lords day thinke it enough both for themselves and those under them to measure out unto the Lord three or foure houres only for his service using one measure to mete the service due unto themselves and another to mete the service due unto God which is a thing abominable before God Pro. 11. 1. And so much the more as the things are greater and of more value which they mete with lesser measures Whence is the second Reason taken From Gods owne right who made the Sabbath and is Lord of it For the seventh day is the Sabbath of the Lord thy God This day is his and not ours Whence is the third From the example of God That as God having made all things in the six dayes rested the seventh day from creating any more so should we rest from all our works God himselfe ceasing from his worke of Creation on that day and sanctifying it with what joy ought we to imitate our God herein Gen. 2. 2 3. Exod. 31. 17. Did God cease from all works on the seventh day No verily he did then and still continueth to doe a great worke in preferring the things created Ioh. 5. 17. What learne you from this 1. That we be not idle on the Lords day seeing Gods example is to the contrary but attend upon the Lords service 2. That as the Lord preserved on the Sabbath day things created in the six dayes before but created none other new so by his example we may save things on that day which otherwise would be lost but we may not get or gaine more Whence is the fourth and last reason drawne From hope of blessing because God ordained not the Sabbath for any good it can doe to him but for the good of unthankfull man and therefore he blessed and sanctified it not onely as a day of service to himselfe but also as a time and meanes to bestow encrease of grace upon such as doe continually desire the same Exodus 31. 13. Esa. 56. 6 7. What is meant by Sanctifying it The setting it apart from worldly businesses to the service of God What by Blessing Not that this day in it selfe is more blessed then other dayes but as the acceptable time of the Gospell is put for the persons that receive the Gospell in that time so by blessing this day he meaneth that those that keep it shall be blessed and that by setting it apart and separating it by this Commandement from other dayes to be kept holy by publick exercises of his holy worship and service God hath made it an essentiall meanes of blessing to them that shall sanctifie it as they ought Wherein shall they be blessed that keep the Sabbath day 1. In all the holy exercises of the Sabbath which shall serve for their further increase both of the knowledge and feare of God and all other spirituall and heavenly graces accompanying salvation 2. In matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if we did worke that day as on the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soever it have and bring some curse or other upon our labours in the week dayes which in themselves are lawfull and honest So much of the first Table concerning our duties to God the due performance whereof is called Piety wherein God as a King or as a Father of an houshold doth teach his Subjects or Family their duties towards himselfe What is taught in the second Table Our duties to our selves and our neighbours the performance whereof is commonly called Justice or Righteousnesse wherein God teacheth his Subjects and Familie their duties one towards another What is the summe of the Commandements of the second Table Thou shalt love thy Neighbour as thy selfe Lev. 19. 18. Mat. 22. 39. Or As you would that men should doe unto you doe you unto them likewise Mat. 7. 12. Luke 6. 31. What generall things doe you observe belonging to this Table 1. That it is like unto the first Matth. 12. 39. and therefore that according to the measure of our profiting in the first Table we profit also in this In which respects the Prophets and Apostles doe commonly try the sincerity and uprightnesse in profiting under the first Table by the forwardnesse in the second 2. That the workes thereof are in higher or lower degree of good or evill as they are kept or broken towards one of the houshold of faith rather then towards a neighbour simply 1 Cor. 6. 8. 10. 32. Gal. 6. 10. Deut. 22. 2 3. 3. That out of our bond to our neighbour we draw all our duties to all men 1 Thes. 3. 12. 5. 15. reaching them even to the wicked so farre forth as we hinder not Gods glory nor some great duty to others especially the houshold of faith for sometime it may so fall out that that which men require and that otherwise are right may not bee given as Rahab though subject to
the King of Jericho might not revile the Spies but should have failed in her duty if she had betrayed them at the Kings Commandement and therefore in this case shee did well in preferring the obedience she owed to God before the duty she owed to man Josh. 2. 3. In like case also Ionathan revealing his Fathers counsell unto David and preferring the greater duty before the lesser did well 1 Sam. 19. 3. So we owing a greater duty to our Countrie then to our naturall kindred must rather refuse to reliefe them if they be Trayters then suffer any hurt to come to our Countrie But what if two have need of that which I can give but to one onely I must then preferre those that bee of the houshold of faith before others Galat. 6. 10. and my kinsemen and those that I am tyed unto by a speciall bond before strangers Iohn Chap. 1. v. 14. Acts 10. 24. What are we specially forbidden to doe by the Commandements of the second Table To doe any thing that may hinder our neighbours dignity in the fift Life in the sixth Chastity in the seventh Wealth in the eighth or good Name in the ninth though it bee but in the least secret motions and thoughts of the heart unto which we give no liking nor consent for unto that also the last Commandement doth reach How are these six Commandements of the second Table divided Into such as forbid all practise or advised consent to any hurt of our neighbours and such as forbid all thoughts and motions of evill towards our neighbour though they never come to advised consent of the Will The first five Commandements doe concerne such things as come unto consent and further the last such as come not unto consent at all How are those five Commandements of the first sort divided Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all those duties which concerne speciall persons are commanded in the first those that generally concerne all men either in their life chastity goods or good name are enjoyned in the foure Commandements following What gather you hence That we are to distinguish between duties and duties between sinne and sinne done towards men and that to offend principall persons and such unto whom wee are in speciall manner obliged is greater sin because God hath singled out this one Commandement for these persons What are the words of this Commandement which is the fift in order Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee Exod. 20. 12. What is to be considered in these words 1. The Commandement 2. The Reason What is the meaning and scope of this Commandement That the equality of mens persons and places in whatsoever estate Naturall Civill or Ecclesiasticall and with whatsoever relation to us bee duely acknowledged and respected for it requireth the performance of all such duties as one man oweth unto another by some particular bond in regard of speciall callings and differences which God hath made between speciall persons What be these speciall persons Either in Equalls or Superiours and Inferiours for this Commandement enjoyneth all due carriage of Inferiours to their Superiours and by consequent also of Superiours to their Inferiours and likewise by analogy of equalls among themselves under the sweet relation betwixt Parents and Children or betwixt brethren of the same family and the generall duty of honour What are Equalls They be equall in gifts either of Nature or Industrie as brethren in a family Citizens in a Common-wealth Pastors in a Church c. What is required of Equalls That they live equally amongst themselves loving one another and affording due respect to each other Rom. 12. 10. that they live together sociably and comfortably preferring each other before themselves and striving to goe one before another in giving honour 1 Pet. 2. 17. 5. 5. Eph. 5. 21. Phil. 2. 3. that they be faithfull one to another What is here forbidden Want of Love Incivility Strife and Vaine-glory whereby they seek to advance themselves one above another and to exalt themselves above their fellowes Phil. 2. 3. Matth. 23. 6. What are Superiours They be such as by Gods ordinances have any preeminency preferment or excellencie above others and are here termed by the name of Parents 2 Kings 2. 12. 5. 13. 6. 21. 13. 14. 1 Cor. 4. 15. Col. 3. 22. to whom the first and principall duties required in this Commandement doe appertaine Eph. 6. 1 2. Why are all Superiours here called by the name of Parents 1. For that the name Parents being a most sweet and loving name men might thereby be allured the rather to the duties they owe whether they be duties that are to bee performed to them or which they should performe to their inferiors 2. For that at the first and in the beginning of the world Parents were also Magistrates Pastors Schoole-masters c. How doth this agree with the Commandement of Christ Mat. 23. 7 8 9. that we should call no man Father or Master upon earth Very well for there our Saviour meaneth onely to restraine the ambitious Titles of the Pharisees in those dayes who desired not onely so to be called but that men should rest in their authority alone for matters concerning the soule Who are Inferiours comprehended here under the name of Children Such as by the Ordinance of God are any way under Superiours who are principally and in the first place to performe the duties required in this Commandement Why is the Commandement conceived in the name of Inferiours Because their duties are hardest obeyed in all estates What is here contained under the name of Honour Not onely Cap and Knee but every particular duty according to their particular estates Mal. 1. 6. Why are these duties comprehended under the word Honour Because it adds an ornament and dignity unto them What is the Honour that Inferiours owe to all Superiours in generall 1. Reverence in heart word and behaviour Lev. 19. 3. Eph. 6. 1. 5. For the reverence of the mind is to be declared by some civill behaviour or outward submission as of rising before them and of giving them the honour of speaking first c. Lev. 19. 32. Iob 29. 8. 32. 6 7. 2. Obedience to their counsells 3. Prayer to God for them with giving thanks 1 Timothy 2. 1 2. 4. Imitation of their Vertues and Graces 2 Timothy 1. 5. 4. 9. 8. 9. What contrary sinnes are here forbidden 1. Want of Reverence inward or outward 2. Despising of Superiours Iude v. 8 9 10. Prov. 30. 11. 3. Neglect of Prayer and other duties What is the duty of all Superiours towards their Inferiours That they answerably afford unto them love blessing according to the power they receive from God Heb. 7. 7. 11. 20. Gen. 9. 25 26 27. good
to their Clients Who are under the Government of the Civill Magistrates All persons and Subjects in the Realme City or State where they are Governours Rom. 13. 1. What are the duties of Kings and inferiour Magistrates in the Common-wealth They are twofold First in respect of Gods matters Secondly in regard of civill affaires 1 Tim. 2. 12. The former whereof regardeth the good of the soules the latter of the bodies of their Subjects VVhat is the Civill Magistrate to doe in Gods matters and for the Soules of the Subjects 1 He should pray for them that God would make their hearts obedient unto him 2 He should see that God be honoured in his Dominions that abuses in Religion be reformed and the truth promoted and maintained after the example of David Solomon Hezekiah Iosias and other good Kings 2 Cro. 14. 3 4. 15. 12 15. 17. 6 9. 3. He should plant the sincere preaching of the Word among his subjects that so they may be more obedient unto him And take care that the good things already taught and established may be done as God hath appointed He is not to make new Lawes of his owne for Religion but to see those Ordinances of Religion which are grounded upon the Word of God duely established and preached that so God may be truly served and glorified and the Church within his Realmes and under his government may under him leade a quiet and peaceable life in all goodlinesse and honesty 1 Tim. 2. 2. For he who neglecteth this duty unto God shall never performe his duty to man how politick soever he seeme to be VVhat is the Magistrate especially to performe in respect of civill affairs 1. He must looke to the peace of the Common-wealth over which he is set 1 Tim. 2. 2. defending his subjects from their enemies and preserving their lives in war and peace and suppressing murderers robbers and all outragious persons 2. He must not only maintaine peace but also honesty that by him we may not only lead a peaceable life but also an honest 1 Tim. 2. 2. where specially he is to provide that all uncleannesse be removed 3. He must see that justice be duely executed Psal. 72. 2 4. and that the Ministers thereof give judgement speedily in matters belonging to their judgement 4. He must take order that every man may enjoy his owne Psal. 72. 4. 5. He must cherish the good and discountenance the bad and take order that Malefactors may be punished and well doers may be encouraged Psal. 72. 4 7. Rom. 13. 3 4. VVhat is the sin of Magistrates Carelesnesse in performing those former duties VVhat is the duty of Subjects to their Magistrates 1. To pray for them that God would rule their hearts by his holy Spirit that under them we may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2. 1 2. 2. To help them with our goods paying willingly customes taxe and tribute due to them Mat. 22. 17 21. Rom. 13. 6 7. which condemneth the popish Clergy that detract this Tribute 3. To adventure our lives for them in war and peace 2 Sam. 21. 16 17. and 23. 15 16. 4. When they doe us wrong not to rebell but endure it patiently for it is better to suffer for well doing then for evill 5. To be obedient and dutifull unto them and to obey their Lawes in the Lord. Doe their Lawes binde the Conscience As far as they are agreeable with the Lawes of God the doe but otherwise they doe not for there is but one Law-giver who is able to save and to destroy Jam 4. 12. VVhat learne you out of the former That Drunkards Theeves Murderers c. breake both this Commandement and that other under which those sins are principally contained VVhat out of the latter That the Papists are to be condemned who hold that the Popes Lawes doe binde the conscience What be the sinnes of Subjects 1. Disobedience and Rebellion Refusing and repining to pay dues Hitherto of the duties of Superiours Inferiours and Equalls Shew now what are the helpes of the obedience of this Commandement They are either common to all or proper to Inferiours and Superiours What is common to all There must be endeavour to nourish and increase a naturall Affection Rom. 12. 10. Humility Rom. 12. 16. and Wisedome to discerne what is good and fitting for our owne and others places Rom. 13. 7. What is proper to the Inferiours Hee must see God in the place and authority of his superiours Rom. 13. 1. setting before his eyes the dreadfull threatnings and example of Gods vengeance on the seditious and disobedient Eccles. 10. 8. What is proper to the Superiours He must be the same to his Inferiours that he would have Christ to be unto himselfe Eph. 6. 9. remembring the tragicall ends of Tyrants and Vsurpers What hindrances of these duties are to be avoyded 1. Selfe-love which maketh men unfit either to rule or to obey 1 Tim. 3. 2 3 4. 2. Partiall inquiry into the the duties of others towards us joyned for the most part with the neglect of our owne Eccles. 7. 23 24. 3. The furie of the Anabaptists 4. The company of seditious persons and despisers of government Prov. 24. 21 22. What is the reason annexed to this Commandement That thy dayes may be prolonged and that it may goe well with thee in the Land which the Lord thy God giveth thee Deut. 5. I6 What is taught in this reason That God moveth the hearts of Superiours to promote the good estate of Inferiours for so also doe the words sound Exodus 20. 12. that they may prolong thy dayes besides the providence of God to the obedient which is farre above all experience of mens provision What is the summe of this promise The blessing of long life and prosperity to such as by keeping this Commandement shall shew that they regard the Image and Ordinance of God Eph. 6. 1 2 3. Rom. 13. 1 2. Have not the other Commandements this promise No not expressely which sheweth that a more plentifull blessing in this kind followeth from the obedience of this Commandement then of the other that follow Hence it is called by the Apostle the first Commandement with promise Eph. 6. 2 3. it being the first in order of the second Table and the only Commandment of that Table that hath an expresse promise and the only Commandement of the Ten that hath a particular promise But how is this promise truly performed seeing some wicked men live long and the godly are taken away in the midst of their time 1. The Lord performeth all temporall promises so far forth as it is good for us and therefore the godly are sure to live so long as it shall serve for Gods glory and for their owne good but the wicked live to their further condemnation Isa. 56. 20. 2. It is enough that the promises of this life be performed
Church to meet in the day for feare of persecution Wherefore herein the laudable custome of the Church of administring it in the Morning when our wits and capacities are best is to be followed In which respect also there is some difference between this Sacrament and the Sacrament of Baptisme which may without any inconvenience be administred in the afternoone What is the fittest day for the Administration of this Sacrament The Lords day is the fitttest day for the administration of the Sacrament For although our Saviour Christ did administer it on another day for the reasons before declared yet he did not bid us so to doe But the Apostles example and religious practise herein is to be followed which did celebrate the Supper of the Lord on the Lords day So much of the time Now for the nature of this Sacrament how may it be knowne First by the matter and secondly by the forme of it What is the matter of the Supper of the Lord Partly outward as the elements of bread and wine partly inward as the body and bloud of Christ. For as many graines make but one loafe and many grapes but one cup of wine so I beleeve that those outward elements signifie Christ and him crucified with all the benefits of his death and passion even whole Christ with all the fruits of his mediation Mat. 26. 26 27. 1 Cor. 11. 24 25. Wherefore did the Lord make choice of Bread and Wine for the outward Elements of this Sacrament Because meaning to set forth our spirituall nourishment by them they are of all the meanes of our corporall nourishment the chiefest Psal. 104. Why did he not content himselfe with one of these only He tooke both that he might hereby shew how plentifull and assured redemption we have in Christ whom these doe represent Wherefore it is no marvell that the Papists in the prohibiting of the cup doe answerably teach our salvation to be neither wholly in Christ nor assuredly What Argument doe you observe in the institution of the Sacrament against this Robbery The foreseeing Spirit of Christ knowing the sacriledge that Popery would bring in for the robbing of the people of the use of the Cup hath prepared a preservative against it speaking here more fully of the cup which he did not of the bread Drinke ye all of this Mat. 26. 27. What Bread used our Saviour Christ Ordinary bread such as was used at the common Table at that time it was indeed unleavened bread but it was so because no other was then lawfull at the feast of the Passeover Are not the Bread and VVine changed into the body and bloud of Christ in the Sacrament No they are not changed in nature but in use 1 Cor. 10. 16. For the words of eating and drinking doe properly belong to the outward elements of bread and wine and by a borrowed speech doe improperly belong to the body and bloud of Christ to note unto us the communion we have with our Saviour Christ of whom we are as verily partakers by a lively faith as of the bread and wine by eating and drinking them And thus we say that these elements are changed in use because being seperated from a common use they are consecrate to signe and seale to us our spirituall nourishment and growth by the body and bloud of Christ Iesus Luke 22. 19. 1 Cor. 10 3 4. For as the Sacrament of Baptisme doth seale to us a spirituall regeneration so the Lords Supper a spirituall feeding and even as well the body and bloud of Christ is in Baptisme given us for cloathing as they are given in the Lords Supper for nourishment Therefore the bread and wine are not the true body and bloud of Christ but the signes and tokens of them as in Baptisme the water was onely a signe of Christs bloud not the bloud What further reason have you to overthrow the carnall presence of Christ in the Sacrament 1. If the bread were turned into Christ then there should bee two Christs one that giveth another that is given for our Saviour Christ gave the bread c. 2. If the bread be the very body of Christ there should then bee no signe of the thing signified and so no Sacrament Rom. 4. 11. Where their miserable shift that the whitenesse is the seale and signe is not worthy the answer 3. The wicked receiver might then eate and drinke Christs body and bloud as well as any true beleever Iohn 13. 2. 30. 4. The Minister cannot give the inward grace but the outward Element in the administration of the Sacrament Luke 3. 16. What reason was there to move our Saviour Christ to use such a borrowed speech in this so great a mysterie Because it is ordinary and usuall in the Scripture to give the name of the thing signed and signified to the signe as it is called the tree of life which was but a signe of life Gen. 2. 9. So in the Sacraments of the old Testament Circumcision is called the Covenant Gen. 17 10. that is the token of Covenant verse 11. Or the Lambe or Kid the Passeover whereof it was a signe onely Exo. 12. The selfe same manner of speech is also used in the new Testament of Baptisme called the new Birth taking away of sinnes whereof it is onely a seale So that unlesse the Lord would in this Sacrament have departed from the wisdome of the Spirit of God accustomably received he must needs here also tread in the same steps of a borrowed and figurative speech Howbeit it may seem that to have used a more proper speech would have been more meet for him being neare unto his death and more convenient for their understanding He did after his last Supper use as figurative speeches as this in the 14 15 16. of John and that without all danger of darknesse of speech there being often times more light in a borrowed then in a proper speech And a Trope of force must be yeelded when he saith that the cup is the new Testament It maketh further for the corporall presence that our Saviour Christ saith in his supper that his body was then broken and not that it should be broken after That is also usuall to the Scripture for further certainty to speak of things to come as of them that are present But there is nothing impossible unto God 1. The question is here not of the power but of the will of God what he will have done 2. God cannot doe those things in doing whereof he should contradict himselfe and therefore the Scripture feareth not without dis-honour to God to say that he cannot lye nor cannot deny himselfe Tit. 1. 2. 2 Tim. 2. 13. Why is the cup called the cup of the New Testament Because it is a seale of the promise of God touching our salvation in Christ which being in old time under the Law shadowed by the shedding of bloud of beasts is now after a new manner accomplished in
That the breaches of all the Commandements concurred in Adam and Eves sinne 134 The effects of the fall 136 Sin guiltinesse punishment Of our first Parents nakednesse 137 Of their hiding themselves Of sinne Why all Adams posterity are partakers of his sinne and misery 142 What sinne is 143 Imputed sinne 144 Inherent sinne Originall sinne The propagation of originall sinne 145 The minde corrupted The corruption of the memory The corruption of the will 147 The corruption of affections The corruption of the conscience Of the corruption of the body Actuall sinne Of the sin against the Holy Ghost 151 The divers differences of actuall sinne 152 Guilt of sinne 153 Punishment of sinne Of Gods covenants of man 157 Of the covenant of grace 158 The differences between the covenant of works and the covenant of grace 159 Wherein they agree Of Jesus the Mediator of this covenant 160 The foundation of it Of the person of Christ. Of the natures of Christ Divine Humane Of the divine nature of Christ Why it was necessary that Christ should be God 161 Of the humane nature of Christ. 162 Why it was necessary that Christ should be man 164 Of the union of the two natures of Christ. 165 Of Christs Office Mediatorship 166 That here is but one Mediator Of his names Iesus Christ. 167 Of Christs Priest-hood 168 The Popish Priest-hood overthrowne 169 Of Christs satisfaction 170 Of Christs sufferings 171 Of Christs sufferings in his soule 172 Of Christs sufferings in his body Uses of Christs passion 174 Of Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse 175 Christs actuall holinesse Of the intercession of Christ. 176 Of the Propheticall office of Christ. 177 Of the Kingly office of Christ. 179 Of Christs humiliation 183 Of Christs exaltation Of the Resurrection of Christ. Of Christs ascension 184 Of the third degree of Christs exaltation his sitting at the right hand of God 185 The state of the godly in Christ. 186 Of the Church of Christ. 187 The Catholick Church The property and office of the head of the Church The Church triumphant 188 Of the Church militant Prerogatives of the members of the Catholike Church 190 What Sanctification is What Redemption is Of our union and communion with Christ. 192 Communion of Saints The benefit of our Communion with Christ. 193 Justification Glorification Of Justification What Justification is Vses arising from the Doctrine of Justification 195. Of Faith 196 The various acception of Faith The divers kindes of Faith 197 Historicall faith Temporary faith Miraculous faith Justifying faith The Popish implicite faith 198 That the whole soule is the seat of faith What reconciliation is 200 What adoption is 201 The benefits of adoption Sanctification 202 The differences between justification and sanctification The differences between the Law and the Gospell 203 The Morall Law the rule of sanctification Ceremoniall Law 204 Judiciall Law The Morall Law The end and use of the Law 205 1. Knowledge of the Law required Rules to be observed for the Interpretation of the Law 1. Rule the Law is spirituall 2. Rule the Law is perfect 206 3. Rule in every commandement there is a Metaphor or Synecdoche 1. Branch of the third rule 2. Branch 3. Branch Why the Commandements are propounded in the second person 207 Good company required Why the Commandements are propounded negatively 208 The division of the Decalogue The summe of the 1. table The summe of the 2. table 209 The division of the 1. table 211 The Preface of the Commandements 212 How the reason of the 1. Commandement belongeth to us 213 The fift Commandement The scope and meaning of this Commandement 214 What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God 125 Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God 216 Patience Hope Love of God Thankfulnesse 217 Feare of God Reverence 218 Humility Pride Sorrow Joy Vnity in Religion 219 What it is to have other Gods Sinfull confidence 220 Inordinate love Sinfull feare Sinfull joy and sorrow The third branch of this Commandement True Religion How we must come to the true Religion Helpes inabling us to obey this Commandement 221 Meanes of the knowledge of God Hindrances Meanes of ignorance here forbidden What is enjoyned in the three following Commandements The second Commandement 222 The scope and meaning of the second Commandement What is here forbidden What is meant by making of Images The speciall branches of the second Commandement 223 Of Prayer 224 Of Fasts Of Vowes 225 The manner of Gods worship Of Preparation Of the disposition in the action What is required after the action 226 Ecclesiasticall Ceremonies Of bodily gestures Of the abuse of Gods Ordinances Defects respecting the inward Worship 227 Defects in outward Worship 228 Helps in performing Gods pure worship The second maine branch of the second Commandement 229 What is forbidden concerning Images 230 That it is unlawfull to make the Image of God 231 That it is unlawfull to make the Image of Christ. What is meant by worshipping Images 232 Of countenancing Idolatrie 233 Reasons to back this Commandement taken from Gods Titles Jealous God Reasons drawne from the works of God 234 The first reason The second reason 235 The third Commandement 236 The summe of the third Commandement What is meant by the Name of God What is meant by the word In vaine 237 What is forbidden in the third Commandement What is required in the third Commandement The particular duties required in the third Commandement The duties repugnant 238 The right use of Oathes What persons may lawfully take an Oath 239 The speciall abuses of an oath How Gods Name is taken in vaine in regard of his properties How in respect of his Works 240 How in respect of his Word Of the helpes and hindrances 241 The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement 242 What need there is of one day in seven to serve God That the Sabbath day is not ceremoniall Of the change of the seventh day to the first and the reason thereof 243 The time of the Sabbath and when it beginneth 244 What is meant by the word Remember 245 Of the preparation of the Sabbath The parts of the fourth Commandement 246 What workes ought to be declined What rest required in the fourth Commandement 247 The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed 289 The second part of this Commandement which is the sanctifying of the rest The exercises and duties required on the Sabbath Prayer with the Congregation 250 Hearing the Word Receiving the Sacraments Private duties of the Sabbath Of the evening preparation 251 The first duties of the morning Of the publick duties of the Sabbath 252 What is to bee done after the publick Ministery Sins to be
to have other Gods Sinfull Confidence Inordinate Love Sinfull Feare Sinfull Ioy and Sorrow The third branch of the first Commandement True Religion How we must come to the true Religion Helps inabling us to obey this Commandement Means of the knowledge of God Hindrances Means of ignorance here forbidden What is enjoyned in the 3. following Commandements The second Commandedement The scope and meaning of the second Commandement What is here forbidden What is meant by making Images The speciall branches of the second Commandement Of Prayer Of Fasts Of Vowes The manner of Gods worship Of Preparation Of disposition in the action What required after the Action Ecclesiasticall Ceremonies Of bodily Gestures Of the abuse of Gods Ordinances Defects respecting the inward worship Defects in outward Worship Helps in performing Gods pure Worship The 2d main branch of the second Commandement What forbidden concerning Images That it is unlawfull to make the Image of God That it is unlawfull to make the Image of Christ. What is meant by worshiping Images Of countenancing idolatry Reasons to back this commandement taken from his titles Iealous God Reasons drawn from the works of God The 1. Reason The second Reason The third Commandement The summe of the third Commandement What is meant by the Name of God Exod. 3. 14. 6. 3. Psal. 68. 4. What is meant by the word in vaine What is forbidden in the third Cōmandement What is required in the third Commandement The particuler duties required in the third Commandement The vices repugnant The right use of Oathes What persons may lawfully take an Oath The speciall abuses of an Oath How Gods Name is taken in vaine in regard of his Properties How in respect of his Works How in respect of his Word Of the helpes hindrances The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement What need there is of one day in seven to serve God That the Sabbath day is not etremoniall Of the change of the seventh day to the first and the reasons of it The time of the Sabbath and when it beginneth What is meant by the word Remember Of the Preparation of the Sabbath The parts of the fourth Commandement What Workes ought to be declined What rest required in the fourth Commandement The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed The second part of this Commandement which is the sanctifying of the Rest. The Exercises and Duties required on the Sabbath Prayer with the Congregation Hearing the Word Receiving the Sacrament Private duties of the Sabbath Of the evening preparation The first duties of the morning Of the publick duties of the Sabbath What is to be done after the publick Ministery Sins to be condemned in respect of the second part of this Commandement Helps and hinderances to the keeping of this Commandement Of the Reasons inforcing obedience to this Commandement 1. Reason 2. Reason 3. Reason Fourth reason The second Table The summe of the second Table The generalls to be observed in this Table Division of the second Table The fift Commandement The meaning and scope of the fift Commandement The duty of Equalls What are Superiours Who are Inferiours What it is to honour Duties of Superiours The divers sorts of Superiors The duties of aged persons Duties of the younger unto them Superiors in knowledge Superiors in Authority Duties of Inferiors to those that are in Authority Duties of Superiours in authority Kinds of Superiors in Authority Superiors in the Family and their duties Inferiors in the Family and their duties Duties of Husbands wives Duties of the Husband The duties of the wife Duties of Parents Sins of Parents Duties of children towards their Parents Duties of Masters towards their Servants Duties of servants towards their Masters Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church their duties The peoples duty to their Ministers Superiours in the Common-wealth The Magistrates duty in civill affaires The duties of Subjects towards their Magistrates Of the helps and meanes inabling us to keep this fift Commandement Hindrances to these duties here commanded Of the reason annexed to the fift Commandement Of the promise of long life how performed The sixth Commandement The summe meaning of the sixth Commandement The Negative part The Affirmative part The duties respecting our persons Duties respecting our souls The contrary vices forbidden Duties respecting our bodies The contrary vices forbidden Duties respecting the time of our departure Duties respecting our Neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our Neighbours Gestures Duties required in words The opposite vices The use Duties required in our deeds The contrary vices to the former duties How wee doe indirectly endanger our neigbours life How wee doe directly take away our neighbours life Chance-medly and how proved to be a sinne Of Man-slaughter Of Duels Reasons perswading to the detestation of this sin Duties to be performed to our Neighbor after his death Duties respecting beasts Of punishments due to the breakers of this Commandement Means furthering us in the obedience of this Commandement Hindrances of our obedience to this Commandement The seventh Commandement The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of Apparell Of the abuse of meat drink Wanton Gestures Chastity in the eyes c. Wanton Speeches Chastity in the tongue eares Stage-Playes Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them Of Rape Incest Fornication Adultery Polygamy What is required in the entrance into Marriage The contrary abuses What is required in the holy use of Marriage Vnlawfull Separation The punishments of the breach of this Commandement Helps means of keeping this Commandement Hindrances of obedience The eighth Commandement The end of the eighth Commandement The occnsion of this Commandement Of Theft The parts of this eighth Commandement Generall duties commanded Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things Selfe-contentednesse Motives perswading to selfe-contentednesse Lawfull measuring of our appetite Affected poverty Covetousnesse Ambition Carking care Carelesnesse Solicitous and distracting cares What required to just getting Lawfull Calling labour in it Extraordinary getting What is opposite to a lawfull Calling Vnjust getting out of contract Theft Domesticall theft Theft committed out of the family Sacriledge Theft of persons Rapine Oppression Accessaries to theft Acquisition by lawfull Contract Acquisition by liberall alienation Acquisition by illiberall alienation Merchandise Of Selling. Vices and corruptions in selling Of buying and what is required unto it Of pawning and what is required unto it Of Location and letting Of conduction and hiring Of Vsury Of
of God is to bee had partly by his Works namely so much as may serve to convince man and make him unexcusable Rom. 1. 19 20. Act. 14. 15. but most sufficiently by his Word contained in the holy Scriptures which therefore are called his Testimonies Psal. 119. 14. because they testifie of God Joh. 5. 39. what hee is and how hee will bee served of us Lastly that forasmuch as all that is writen in the Word of God is writen for our instruction and learning Rom. 15. 4. therefore we being prepared by true Prayer sanctified by Faith and seasoned with the Spirit of sobriety and humility may safely learn so much as is revealed in the Scripture for our profiting in the knowledge of God What is the first point of Religion that wee are taught in the Scriptures That there is a God Why doe you make this the first point Because the Scripture saith hee that commeth to God must beleeve that hee is Heb. 11. 6. Have any called this into question at any time Yea so saith the Prophet David but hee sheweth also that it was by wicked proud and foolish men Psal. 14. 1. whose lives were nothing else but abomination and corruption Psal. 10. 4. What pretence of reason might they have for this wicked imagination Because no man ever saw God yet by which foolish argument they may deny also that there is any wind or that man hath a soule for no man yet ever saw them But how come you to perswade your selfe that there is such a God Beside infinite testimonies of the Scriptures as Gen. 1. 1. Psal. 19. the common consent of all Nations approveth this Truth who rather worship any God or gods then none at all and though man by nature doth desire to bee exalted and in respect of himself despiseth all other creatures as Wood and Stone yet when a peece of wood is framed out like a man and set in the Temple and man conceiveth an opinion that it is a God hee falleth down and worshippeth it Esa. 44. 15. 17. How then commeth it to passe that the wicked say there is no God Psal. 14. 1. First though upon a sudden passion they may seem to say so as the Devill laboureth to tempt them yet their very Conscience after doth check them Secondly they deny rather Gods providence then his beeing as appeareth by Psal. 10. 4. 11. What other reasons have you to prove that there is a God Gods works of Creation and Providence both ordinary and extraordinary For first the glorious frame of the World the Heavens and the Earth and the Sea and all that is in them must needs argue that their Maker was God Rom. 1. 19 20. Act. 14. 17. Zach. 12. 1. it being evident that the world could not bee made by the Creatures that are in it neither could it make it self as when a man comes into a strange Countrie and sees faire and sumptuous buildings and findes no body there but birds and beasts hee will not imagine that either birds or beasts reared those buildings but hee presently conceives that some men either are or have been there The Creation of the Soule of man indued with Reason and Conscience doth specially prove the same Zach. 12. 1. The preserving of things Created together with the wonderfull and orderly government of the world Day and Night Sommer and Winter c. manifestly convince the same For example Bread is no better in it self then Earth yet man is preserved by Bread and if hee eate Earth hee dyeth the reason whereof must bee attributed to the blessing of God giving to the one force and power to nourish more then to the other By the order of causes even the heathen men have found out that there must bee a God seeing that of every effect there must needs be a Cause untill we come to the first Cause which is the universall Cause of the being of all things and is caused of none If we shall observe in Gods Works an infinite multitude a wonderfull variety Psal. 104. 24. as amongst so many millions of men never a one like another in the compasse of the face a most constant order a seemly agreement and an endlesse continuance or pleasant intercourse of things comming and going and what exceeding Majesty is in them we must needs attribute these things to a God The consciences of wicked men after sin are perplexed with feare of being punished by some supreme Judge who disliketh and detesteth dishonest things and exerciseth judgements upon the mind which maketh the most ungodly miscreants will they nill they to acknowledge and tremble at him c. Rom. 2. 15. Esa. 33. 14. 57. 20 21. 66. 24. Psal. 14. 5. 53. 5. for a man that commits any sin as murder fornication adultery blasphemy c. albeit he conceale the matter never so close Gen. 38. 10. 13 14. that no man living know of it yet oftentimes he hath a griping in his conscience and feares the very flashing of hell fire which is a strong reason to shew that there is a God before whose Judgement seat he must answer for his fact There is a devill that suggesteth a temptation against God into the mindes of men and sometimes also really possesseth their bodies which is a sufficient argument to prove that there is a God The death of the wicked with Gods apparent Judgements upon them besides the terrour of their conscience and the dreadfull punishment executed even in this world upon many Atheists that have laboured to deny it Psal. 58. 10 11. prove that there is a God this is Davids argument Psal. 9. 16. The same appeareth by the rewards of the godly and the mercifull preservation of those the trust in God above and against naturall means By the wonderfull miracles which God hath wrought for his Church By the foretelling of things to come so many thousand yeers before they were accomplished By the divers revelations he hath made of himself to men as to Adam Noah Moses c. This ground being now laid that there is a God what doth Christian Religion teach us concerning him It informeth us first concerning his nature Act. 8. 12. Secondly concerning his Kingdom and that respectively as they have relation one to the other Act. 28. 23. What is to been known concerning his nature First vvhat his Essence is secondly to whom or what persons it doth belong In the first he is considered in his unity in the second in the Trinity the former whereof in the Hebrew tongue is noted by the singular name of Jehovah betokening the simplicity of Essence the latter by the plurall term of Elohim importing a distinction of Persons in the God-head Can wee understand what the Essence of God is Very imperfectly for all nature is not able to teach us what God is in himself neither can man in nature comprehend him Job 36. 26. 1 Tim. 6. 16. Why is not all nature able to teach
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
more clearly We know that an estate may be made unto an infant and in his infancy he hath right unto it though not actuall possession of it untill such years now the time of the childs incapability the use and comfort of this estate is lost indeed but the right and title is not vain and empty but true and reall and stands firmely secured unto the child to be claimed what time soever he is capable of it Even so infants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptisme yet through their uncapablenesse they have not actuall fruition of them untill God give them actuall faith to apprehend them Is Baptisme lost then which is administred in our infancy was it a vain and an empty Ceremony no it was a compleat and an effectuall Sacrament and Gods invisible graces were truly sealed up under visible signs And though the use and the comfort of Baptisme be not for the present enjoyed by the infant yet by the parent it is who beleeves Gods promises for himselfe and for his seed and so by the whole Congregation and the things then done shall be actually effectuall to the infant when ever it shall be capable to make use of them But are there not some who utterly deny the baptizing of infants to be warrantable Yes but not to insist upon answering their peevish arguments sufficient and clear ground for the practise of our Church in this behalf may both be pickt out of that which hath been spoken before and further evidenced by these following arguments 1. The first we draw from the use of Circumcision in the old Testament which answereth to Baptisme yet that was applied to the infant the eight day there can be no reason given to deprive infants of Baptisme but that which may be given against Circumcision the main whereof is their incapablenesse of the grace of the Sacrament 2. To them to whom the Covenant belongs to them belongs the seal of the Covenant that confirms the right unto them but to the infants of faithfull parents the Covenant belongs To you and to your children are the promises made saith Peter Act. 2. 39. and to them belongs the Kingdome of God if the thing it self then the sign and seal of it And the Apostle saith Your children are holy 1 Cor. 7. 14. there is a foederall sanctity or externall and visible holinesse at least in children of beleeving parents and they are to be judged of the true flock of Christ untill they shew the contrary Yea but it is objected that they doe not beleeve which is in the Scripture required of those that are to be baptized that they make profession of their faith 3. The Scripture requiring faith in the party to be baptized speaks of grown men when the Apostle gives a rule that none should eat but those that labour it were monstrous from thence to deny meat to children or impotent persons besides it is not simply an improper speech to call the infant of beleeving parents a Beleever our Saviour reckoneth them among Beleevers Mat. 18. 6. he took a child and said Whosoever offendeth one of these little ones that beleeve in me what doe we deem of Christian infants is there no difference between them and Pagans Certainly as it were hard to call them Infidels so it were not harsh to cal thē Beleevers And further it is the received judgment of our Church that the faith of the parents or of those that in stead of parents present the child in the Congregation is so far the infants as to give him right unto the Covenant And lastly as we have said before the Spirit of God in elect infants supplies the room of faith and however it be Adams corruption cannot be more effectuall to pollute the infant then Christs bloud and innocency is to sanctifie them and Gods wisdome wants not means to apply it though wee cannot attain unto the manner But the Anabaptists urge we have no rule in Scripture for baptizing infants nor example 4. But doe we read any thing in Scripture that may infringe the liberty of the Church therein nay doe not the Scriptures afford many friendly proofs by consequence of it we read of such an one baptized and all his houshold the house of Lydia of the Jaylor of Crispus of Stephanus c. why should we imagine that there were no infants there or that they were left out And if the Scriptures not expressing directly the baptizing of infants were sufficient reason why that Sacrament should be denyed them then by the same reason the Sacrament of the Lords Supper should be denyed to women for to my remembrance it is not expressed in all the new Testament that any woman did partake of it which thing yet were senslesse to doubt of Thus much of the lawfulnesse of infants baptisme But is baptisme of absolute necessity to salvation Baptisme as we have seen is a high Ordinance of God and a means whereby he hath appointed to communicate Christ and his benefits to our souls and therefore not to be neglected or sleightly esteemed but used with all reverence and thankfull devotion when it may be had yet where God denieth it either in regard of the shortnesse of the infants life or by any other unavoidable necessity there comes no danger from the want of the Sacraments but only from the contempt of them Who are here to be confuted First the Papists who have contrived in their own wicked brains a room near hell which they call Limbus infantum a receptacle for the souls of infants which die without Baptisme and whereas they fain they are deprived of Gods presence and never partake of joy and happinesse a dream not worthy the confuting being not onely uncharitable but impious Secondly many ignorant people amongst us who for want of better teaching harbour in their minds such Popish conceipts especially that Baptisme doth conferre grace upon all by the work done for they commonly look no higher and they conceive a kind of inherent vertue and Christendome as they call it necessarily infused into children by having the water cast upon their faces hence the minister is oft posted for to baptize in a private chamber to the dishonour of that Ordinance and which is more intolerable in case of the want of a Minister women will undertake to be Baptizers which is a monstrous prophanation of so high a service How may these errors of opinion and practise be avoided They proceed from grosse ignorance and therefore the means to cure them is to be informed in the right nature and use of the Sacraments and in the extent and limitation of the necessity of them How may that be done Wee must know that Sacraments properly doe not give us any right unto God and his Christ but onely seale up and confirm that right and interest which already wee have in Gods Covenant and promise God promised to Adam life and then
thing is gone for he hath neither the chiefe City nor the Tribune nor the Commandement of the people and therefore he can be no let to the Antichrists comming especially the Pope having gotten such an upper hand over him as to cause him to waite at his gate barefoot and to hold his stirrop What shall be the end of this Antichrist God shall confound him with the breath of his mouth that is with the preaching of his Word which serveth for another argument to prove the Pope to be Antichrist for whereas he had subdued Kingdomes and Empires under his feet he hath been of late mightily suppressed by the Word preached and not by outward force as other Potentates use to be What learne you of this The marvellous power of Gods Word to suppresse whatsoever riseth against it for if the mightiest cannot stand before it much lesse the smallest and therefore it is expressed by a mighty winde Acts 2. 23. which carrieth all before it and by fire which consumeth all and pierceth all And it declareth a marvellous easie victory against the enemies when it is said that with the breath of his mouth hee shall consume his enemies 2 Cor. 10. 4 5. What else shall be the overthrow of Antichrist The glorious appearance of the Son of God in the latter day What gather you of this That before the last day he shall not be utterly consumed whereof notwithstanding it followeth not that the head shall remaine till then for the Beast and the false Prophet shall be taken and cast into the fire before the latter day but some shall retaine a liking of him and his errors and superstitions even till the last day Hitherto of the head of this generall Apostasie what are the members of it They are first described by their end even a number of people that shall perish which accordeth with that name and property of the head the Destroyer or Son of perdition being truely verified in them in regard of the fearefull end he shall bring them to What is the use of this That as no poyson can take away the life of an elect so small occasions carry away such as are appointed to destruction How otherwise are these members of Antichrist described By this that they never loved the truth although they understood and professed it How should a man love the truth For the truthes sake not for vaine glory filthy delight or commodidities How appeareth it that men love the Word of God When they walke accordingly and keep faith in a good Conscience which some losing by their wicked life lost also their Faith that is their Religion 1 Tim. 1. 19. How is it to be understood that God giveth men up to strong delusions Because God is a just Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard even amongst us now some are cast into the sinke of Popery some into the Family of love some become Arians some Anabaptists at which are as it were divers Gaoles and Dungeons whereinto hee throweth those that are cold and carelesse Professors of the Gospell What learne you by this That they that imagine God favourable unto them notwithstanding their sinnes because their life or goods or honours are spared are foully deceived for when the Lord ceaseth to reprove any or to strive with them Rom. 1. 24 26. then doth he give them up into vanity of their own minds to do their wicked wills which is the greatest judgement and very usuall with God to doe What is our duty in such cases To pray unto the Lord to keep us from all errors but if for our triall and further hardning of others it please him to send errors amongst us that it would please him to preserve us in that danger that we taste not of that bait whereby Satan seeketh to catch us What other cause is there of sending these errors That those may be damned which believe not the truth for as God hath appointed them to damnation so betwixt his counsell in rejecting them and the finall effect of it there must be sin to bring the effect justly upon them What reason is annexed for their just damnation Because they rest in unrighteousnesse having their eares itching after errors which they drink in as the earth drinketh up water So that albeit they be powerfully sent of God in his judgement yet are they also greedily desired and affected of them Having spoken at large of the providence of God disposing of man in this world it followeth to speak of his providence concerning mankinde in the world to come How doth God then deale with men after this life He bringeth them all to judgement What is meant here by judgment The pronouncing or executing of the irrevocable sentence of absolution or condemnation How is that done Partly on every man in particular at the hour of his death Heb. 9. 27. but fully and generally upon all men at the second comming of Christ Acts 17. 31. The death of every one severally goeth immediately before the particular judgement the generall resurrection of all goeth before the finall judgement which shall be at the last day Must all men then die Yea all both good and bad Psal. 49. 10. Eccl. 2. 16. save that unto some namely such as shall be found alive at Christs comming a change shall be in stead of death as shall be shewed Death being the punishment of sinne how commeth it to passe that the righteous dye to whom all sinnes are forgiven Death indeed came on all mankinde by reason of sinne Rom. 5. 12. but yet it is not in all things the same to the godly and to the wicked for howsoever unto both it be the enemy of nature as the end of naturall life 1 Cor. 15. 26. Psal. 90. 3. Yet 1. unto the godly it is a token of Gods love unto the wicked of his anger Psal. 37. 37 38. Job 18. 13 14. 2. Vnto the godly it is a rest from labour and misery Apoc. 14. 13. the last enemy being now destroyed 1 Cor. 15. 26. unto the wicked it is the height of all worldly evils Luke 12. 20. 3. Vnto the godly it is the utter abolishing of sin and perfection of mortification Rom. 6. 7. unto the wicked it is the conquest of sinne and accomplishment of their spirituall captivity 4. Vnto the godly it is so far from being a separation from Christ that even the body severed from the soule and rotting in the grave is yet united to Christ and the soule freed from the body is with him in Paradise Luk. 23. 43. Phil. 2. 16. unto the wicked it is an utter cutting off from the favourable presence and fruition of God 5. Vnto the godly it is the beginning of heavenly glory unto the wicked it is the entrance into hellish and endlesse torments Luke 16. 22 23. How are men judged at the houre of death 1. God at that
be exercised 332 Of the spirituall warfare 333 Of our spirituall armour 334 Of our first enemy Satan 335 2. Enemy the world 3. Enemy our flesh 336 New obedience 337 Of good works in generall and of the properties of them 338 That there is no merit in good works Wherein our good works faile 339 Why God rewardeth our works 340 The ends of good works Of speciall good works required 341 Of prayer what it is 342 The necessity of prayer A more full description of prayer What is required that prayer may be holy 343 That we must pray to God alone 344 That we must pray onely in the mediation of Christ. For whom we must pray The parts of Prayer 346 Of Petition The meanes of obtaining the gift of prayer 348 Motives to Prayer Hinderances of prayer 349 The subject of our requests Prayer for others 350 Of thanksgiving In what thanksgiving consisteth 351 Why thanksgiving is required The properties of praise The meanes of thanksgiving Motives to thanksgiving Signes of thankfulnesse 352 Of the Lords prayer Of the preface 353 Our Father 354 Which art in heaven 355 The parts of the Lords prayer 356 Sixe petitions in the Lords prayer The first Petition 357 What is meant by Name What is meant by hallowed 358 What we aske in the first Petition What graces we here pray for 359 What things we here pray against The second Petition 360 What is meant by Kingdome What is meant by Comming The particulars here prayed for 1. respecting the kingdome of grace 362 2. Respecting the kingdome of glory 363 The third Petition The summe of this Petition What meant by the word Thy. What will is here to be understood 364 VVhat we aske in this Petition concerning Gods revealed will What meant by this word Doing 365 VVhat meant by Earth and Heaven The order of the three last Petitions The three last Petitions 366 The fourth Petition 367 What meant by Bread What meant by Give Give us This day 368 Our daily VVhat we begge in this Petition The fifth Petition 370 VVhat is meant by Debts What we aske in this Petition 372 The reason of this Petition The sixt Petition 374 The summe of the sixt Petition Of the temptations and the causes why we must pray against them 375 How God may be said to tempt us 376 What is meant by Deliver us from evill 377 VVhat is meant by Evill VVhat things we pray for in this petition 378 Conclusion of the Lords Prayer VVhat is meant by Kingdome 379 VVhat is meant by Power VVhat is meant by Glory VVhat meant by Thine 380 VVhat by For ever VVhat is meant by Amen VVhether it be lawfull to use any other forme of Prayer 381 VVhat pulike Prayer is VVhat private Prayer is VVhat ordinary prayer is 382 What extraordinary Prayer is Circumstances of Prayer Gesture in Prayer Of the place of Prayer Of the time of Prayer 383 Of Fasting What an holy Fast is Of the time of Fasting 384 Of the kinds of Fasting 385 Of a publick Fast. Of a private Fast. Who are to fast 386 Of the parts of a Christian Fast. Of a holy Feast 388 Of the time of Feasting 389 In what an holy Feast consisteth Of Vowes 390 Who are to vow What is to be vowed 391 The duty of those that have vowed Of Almes 392 Who are to give Almes Whereof we must give Almes How much must be given 393 To whom Almes must be given What order must be observed in giving With what affection Almes must be given The fruits of Almes-deeds 394 Of Vocation Externall Internall Meanes of Vocation 395 Inward Outward Inward the Spirit of God Of the Church visible 396 The infallible markes of a true visible Church VVhether the Church may erre 397 In what cases we may separate from a corrupt Church 398 Of the enemies of the Church Of the Governours of the Church 399 Things proper to the visible Church The Word Sacraments Censures Of the Word What things are common between godly and wicked hearers 401 Things proper to godly hearers How justifying Faith differeth from the faith of worldlings 402 Of the Sacraments 403 The Sacraments of great use VVhat a Sacrament is The use of Sacraments 406 The ends why Sacraments are instituted The persons that are actors in the Sacraments and their actions 407 Of preparation to the Sacraments 408 Duties in the action of receiving Duties after receiving Of the old Testament and the Sacraments of it 409 The new administration of the Gospel 410 The Sacraments of the new Testament Of Baptisme what it is 411 Whether diving or dipping be essentiall to Baptisme 413 Sprinkling in Baptisme warrantable The inward part or thing signified in Baptisme The similitude betweene the signe and thing signified The benefit of Baptisme to a common Christian. 415 To whom Baptisme is effectuall How infants may be capable of the grace of the Sacrament 416 What benefit elect infants have by Baptisme for the present 417 The lawfulnesse of infants Baptism 418 Baptisme not of absolute necessity to salvation 419 Baptism to be highly accounted of 420 That many have a slight esteem of this ordinance What the meanes are to reforme this slight esteem 421 Of the Lords Supper 422 What it is The differences between Baptisme and the Lords Supper 423 Why it is called the Lords Supper Of the matter of the Lords Supper 424 That the bread and wine are not changed into the body and blood of Christ Of the forme of this Sacrament of the Lords Supper 426 The sacramentall actions of the Minister Of the consecration of the bread and wine The sacramentall actions of the receivers 427 The ends and uses of the Lords Supper 428 Who are to receive the Lords Supper Preparation to the Lords Table Duties in the action of receiving to be performed by the Communicant Duties to be performed after the action 430 Of the censures of the Church 431 Of the degrees of Censures 432 Of the kindes of Censures 433 Of private admonition The degrees of private admonition 1. Most private How we must reprove 434 2. The second degree of private admonition Of publick admonition 435 Of Suspension Of Excommunication Anathema Maranatha Of the enemies of the Church 437 Of the generall apostasie Of Antichrist and who he is 438 What difference between Christs miracles and the Popes 442 The seat of Antichrist 443 Of the last judgement 445 Why the righteous dye Of particular judgment at the houre of death 446 Of the generall judgement Of the preparation to the last judgement The signes of the last judgement The second thing in the preparation 447 The third thing The fourth thing 448 The fift thing The act of judgment how performed The execution of the last judgement 449 The state of the Reprobate in hell The state of the Elect in heaven The use of this Doctrine concerning the last judgment 450 FINIS ERRATA PAge 21. line 9. for saith read truth p. 31. l. 33. for distinction
Contracts between Magistrates and people Of Contracts between Ministers people Of Workmasters and hirelings and their duties to one another Of things deposited and committed to trust The duty of Executors Of persons committed to trust Of just possession of goods and what is required unto it Of Restitution and what is to be considered in it Of the right use and fruition of goods Of parsimony and frugality Of tenacity miserlinesse Profusion and Prodigality Of Liberality Of lending Of Free-giving The ninth Commandement The scope or end The occasion of this Commandement The chiefe sin here forbidden The Negative part The Affirmative part The summe of the duties here required Of Truth Truth must be professed and how Opposites to truth 1. Lying Reasons to disswade from lying Three sorts of Lyes Vices opposite to freedom of speech Opposites to simplicity of speaking truth Means of preserving truth Profitable speech Curtesie and affability Seasonable silence Opposites to profitable speech 1. Vnprofitable 2. Hurtfull speech 3. Rotten speech Fame and good name Publick Testimonies Rash Iudgment Perverse Iudgment The duties of the Plaintiffe and the vices opposite hereunto The vices of the Defendant The duties of Lawyers and the opposite vices The duty of witnesses False testimony in the publick Ministery of the word Flattery Evill speaking Whispering Obtrectation Conserving of our own good name The meanes of getting a good name A true testimony of our selves The opposites to the profession of truth concerning our selves Arrogancy and boasting Confession of sinne The 10. commandement The end of this Commandement The occasion of this Commandement Two sorts of concupiscence Lawfull concupiscence Vnlawful concupiscence and the kindes thereof The growth of sinne The parts of this Commandement and 1. the negative Originall concupiscence That originall concupiscence is sinne Actuall Concupiscence Evill thoughts Evill thoughts injected by Satan Evill thoughts arising from naturall corruption The speciall kinde of conpiscence here forbidden What is meant by our neighbours house Neighbours wife Our neighbors servant His Oxe and Asse The affirmative part The meanes enabling us to obey this commandement The impossibility of keeping this Commandement Repentance new obedience Repentance what it is When repentance is to be exercised Of the spirituall warfare Of the spirituall Armour Of our first enemy Satan 2. Enemy the World Third enemy our flesh New obedience Of good works in generall and of the Properties of them That there is no merit in good works Wherein our good works faile Why God rewardeth our works The ends of good works Of speciall good works required Of prayer what it is The necessity of prayer A more full description of prayer What is required that prayer may be holy That we must pray to God alone That we must pray only in the mediation of Christ. For whom we must pray The parts of Prayer Of Petition The meanes of obtaining the gift of prayer Motives to prayer Hinderances of Prayer The subject of our requests Prayer for others Of thanksgiving In what thanksgiving consisteth Why thanksgiving is required The properties of praise The meanes of thanks-giving Motives to thanksgiving Signes of thankfulnesse Of the Lords Prayer Of the pâ—eâ—ace Our Father Which art in heaven The parts of the Lords Prayer 6. Petitions in the Lords Prayer 1. Petition What is meant by Name What is meant by hallowed What we ask in this petition What graces we here pray for What things we here pray against The second Petition What is meant by Kingdome What is meant by comming The particulars here prayed for respecting the kingdome of grace 2. Respecting the kingdome of glory The third Petition The three last Petitions The fourth Petition What meant by Bread What meant by Give Give us This day Out Daily What we beg in this Petition The fifth Petition What is meant by debts What we aske of God in this fifth petition The reason of the petition The sixt Petition The summe of the sixt Petition Of the temptations and the cauâ—es why we must pray against them How God tempteth us Deliver us from evill What is meant by it What is meant by evill What things we paray for in the sixt Petition Conclusion of the Lords Prayer What is meant by Kingdome What is meant by Power What is meant by Glory What meant by Thine What meant by for ever What is meant by Amen Whether lawfull to use any other forme of Prayer What publick Prayer is What private Prayer is What ordinary prayer is What extraordinary prayer is Circumstances of prayer 1. Gesture Of the place of prayer Of the time of prayer Of Fasting What an holy Fast is Of the time of Fasting Of the kindes of Fasting Of publick Fast. Of private Fast. Who are to fast Of the parts of a Christian fast Of a holy feast Of the time of feasting In what an holy feast consisteth Of Vowes Gen. 28 20. Iudg. 11. 30. 31. 1 Sam. 1. 11. Who are to vow What is to be vowed The duty of those that have vowed Of Almes a 2 Cor. 9 7. Who are to give Almes a 1 Iohn 3. 17. b Luke 21. 2 3. c 1. Tim. 6. 17. d Eph. 4. 28. e 2 Cor. 8. 2. 14. a â— Sam. 25. 3. b Mat. 12. 7. a Neh 8. 10. b Luke 19. 8. How much must be given c 2 Cor. 9. 6. Gal. 6. 7. Prov. 11. 25. d Luke 3. 11. 1 Cor. 16. 2. e 2 Cor. 8. 13. f Acts 20. 25. g 2 Cor. 8. 1 2. 9 Luke 12. 35. h Act. 4. 34 35 with Acts 5. 4. i 1 Tim. 5. 8. k 2 Cor. 9. 12. Iob 31. 17 18 c. Iam. 2. 15 16. To whom alms must be given l Matth. 5. 41. Rom. 12. 20. m Luke 10. 33 with Ioh. 4. 9. n Psal. 41. 1. o Deut. 15 7. 11 Lev. 25. 35. p Luke 7. 5. q 2 King 6. 1. c. 2 Chro 34. 22. r Ioh. 5. 2 3. 9 s 2 Thes. 3. 10 11 12. 1 Tim. 5. 8. Mat. 15. 5 6. t Deut. 15. 7. What order must be observed in giving u Gal 6. 10. x 1 Kings 17. 13. y 1 Cor. 16. 2. z Luke 21. 1. Iob 31. 16. Prov. 3. 28. With what affections almes must be given a Deut. 15. 8. Mat. 5. 42. b Luke 6. 36. Psal. 37. 26. c Exod. 22. 25. d Neh. 5. 11. e Luke 6 35. f Prov. 1. 26. g Nehem. 5. 18. The fruits of Almes-deeds 2 Chro. 2â— 14. Of Vocation Externall Internall Meanes of Vocation Inward Outward Inward The Spirit of God Of the Church visible Rev. 12. 14. The infallible marks of a true visible Church Whether the Curch may erre In what cases we may separate from a corrupt Church Of the enemies of the Church Of the Governours of the Church Things proper to the visible Church The Word Sacraments Censures Of the Word 1 Chro. 17. 7. Acts 2. 40 41. 11. 20. 1 Cor. 4. 13. Iohn 17. 10. Ephes. 1. 23. Rom 3. 19. 7. 9 10.