enquicken the body of the outward element and receiue these for our true fellow-members of Christ who haue beene made partakers of the same labor of regeneration Quest What did thy Godfathers and Godmothers then for thee Answ They did promise and vow three things in my name first that I should forsake the diuel and all his workes the pompes and vanities of this wicked world with all the sinfull lusts of the flesh Secondly that I should beleeue all the articles of the Christian Faith Thirdly that I should keepe Gods holy will and commandement and walke in the same all the dayes of my life Explan In this answere obserue foure points which are further to be opened First wherefore this promise is made of forsaking the diuell c. For the resolution of which Mans foure-fold estate 1 of Inocency Gen 1 27. Eccles 7.1 it is to be vnderstood that our naturall estate is carnall and sensuall yea a very subiection vnto Satan True it is that man by his first creation was holy and righteous witnesse the Spirit himselfe saying thus God made man in his owne Image in the Jmage of God created he him And God made man righteous and this estate of holinesse was accompanied with exquisite and almost Diuine knowledge for proofe wherof the creatures were brought vnto him to be named and as he named them so they were called now his names did so fit the creatures expressing partly their seuerall natures that if a most cunning Philosopher had studied all his life he could not haue done the like Besides this he being cast into a deepe sleepe when the woman was taken out of his side did rightly diuine how neere shee was vnto him saying This is flesh of my flesh and bone of my bone c. Againe Gen. 2.23 vnto his knowledge was added a sound estate of body from all diseases as death it selfe came in by sinne Rom 5.18 hee could labour without wearines for the sweat of the brow comes in after the transgressioÌ„ He could abstaine without preiudice to his health hee could haue multiplied yeares without gray haires for he was immortall All creatures did reuerence him the earth was all seruiceable vnto him without barrennesse bryars and thornes none of all the serpents and wilde beasts were noisome vnto him The woman was without sorrow in trauailing without paines in bringing vp her children without subiection to the man Both man woman were comely without blemish warme without cloathes naked without shame I dare not say that they should haue propagated without copulation with Gregory Nyss De Opisâ—â— lôis cap. 17. 2 Of corruption Rom. 3.23 Now man is fallen from this estate sinne proceeding from one Adam hath ouerspread all men All haue sinned and are depriued of the glory of God There is in vs all so soone as we are a want of all grace and goodnes a pronenesse vnto euill and vntowardnes to doe that which is pleasing to the Lord as both St. Paul setteth forth in himselfe saying Rom. 7.15 Jam. 1.14 The things which I would I doe not which I hate that doe I. And St. Iames Let no man say that he is tempted of God Lust when it hath conceiued bringeth forth sinne c. And hence it commeth to passe that we are the diuels subiects For he that committeth sinne is the seruant of sinne Ioh. 8.34 Heb. 2.15 He is in bondage vnto the diuell all his life long The promise then which is made in our Baptisme is that wee shall come out of this estate of nature corrupt into the estate of grace which is when wee follow not the swinge of our owne dispositions neither suffer the God of this world to rule in vs but the law and word of God For heerein standeth mans restauration and bringing into a third estate which is the estate of grace 3. Of grace if the heart be purified by faith if hee faithfully beleeue all the Articles of the Christian faith and be sanctified to obedience of life if hee alwayes walke in the wayes of Gods commandements faith giuing him interest in this estate and obedience certifying that hee is truely interessed heerein according to that of the Apostle Shew me thy faith by thy workes Jam. 2.18 Eph. 2.2 Rom. 6. Ioh. 8.34 1 Joh. 3. Heb. 2 15. Luc. 1.7.4 Heb. 11.6 2. Cor. 8. And as our condition vnder sinne is most terrible so is this vnder grace most comfortable Then wee were dead in sinnes and trespasses now wee are dead vnto sinne and aliue vnto God in righteousnes then wee were seruants yea bondslaues now wee are set at liberty yea made sonnes of God then wee were euery day in feare now we serue the Lord all our life time without feare then our best workes did displease God now though wee faile in many things wee are accepted according to that we haue Eph. 2. and not according to that wee haue not then we were without God in the world to protect vs now wee are made neere Rom. 6.23 yea of the houshold of God to conclude wee were at the day of payment to receiue for our wages death now wee shall not tast of that death but haue the guift of our God which is eternall life And heere is the last end the fourth estate of man indued with grace which shall be without end 4. Of glory the first fruits of this are had heere halfe the haruest followes at euery mans particular death the soule being placed in Paradise and all is perfected at the day of Iudgement when both soule and body inioy the kingdome of God the Father Secondly we are further to consider whether we be able and haue of our selues power to forsake the diuell c. and if not whence wee are to seeke for this Eph. 2.2 Of free will The words indeed seeme to intimate such ability but they haue no such meaning for we are dead in sinnes and trespasses that is haue as little ability to doe any act of grace as a dead man hath to moue himselfe or to doe any thing that belongs vnto the liuing Wee are not sufficient of our selues to thinke a good thought as of our selues It is not in him that willeth 2. Cor 3.5 Rom. 9.16 or in him that runneth but in God that sheweth mercy Where note that as nothing in the worke of our conuersion and turning from sinne is ascribed vnto vs so all is ascribed vnto God Wherefore Ieremie saith turne vs O Lord Lament 5.21 and so shall wee bee turned and the Apostle It is God that worketh both the will and the deed and it is rightly decreed in an ancient councell against the heresie of Pelagius Whosoeuer shall say Conc Milinit Can. 4. that by the grace of the Lord we are heerein holpen against sinne because that by this is opened vnto vs what wee ought to doe and what to shunne and that it doth not effect this
impatient Zipporah SecoÌ„dly what fitter time can be to impose names then when we begin to bee we are first borne and then haue the common name of man then we are borne againe and haue the speciall names of Christians The second thing in the answer the persons that giue the name Godfathers and Godmothers True it is that Parents were alwayes wont to propound the name Ioseph directed by the Angell told what the name of Jesus should be Zachary of his sonne Iohn and ordinarily Abraham Moses Ioseph in Aegypt also Hannah named Samuel Rachel Ioseph But the Godfathers following the direction of the parents haue vsed a long time to propound the name in publique when Iohn was to be circumcised it is said They call d his name c. But his parents had the greatest stroke in determining the name Obiections against Godfathers answered One writing against our custome herein alledgeth the Councell of Nice Can. 30. Let no faithfull man name his children by heathen names and that of Baronius My Parents called me Tarrâ—chus and out of Dionysius that the Priest was wont to aske the name at the Church doore and hence endeauoureth to proue that Parents and not Godfathers are to name their children neither at the time of baptisme but before for which he further addeth that they which were Adulti were wont to come before their baptisme and put their old names in the Register Vnto which I answere First that of the Councell of Nice is a meere forgery there being but twenty Canons in all or two and twenty at the most Secondly admit it to be true and that which followeth it is no more then we confesse that Parents haue or ought to haue the chiefest stroke in the names of their owne children Lastly for the Adulti holding their own names it might be through conniuency in some particular Church at some time onely For it is most euident that Godfathers were vsed amongst Christians euen in the Primitiue Church Higinus Bishop of Rome and Martyr speakes of them in his fift Decretall who was but 140. yeeres after Christs incarnation and the best reformed Churches doe allow of them One a learned Doctor of Germany defends this vse vpon these reasons * Zanch. in Eph p. 580. Reasons why Godfathers are vsed 1. It is not against the Scriptures 2. It is most ancient 3. It proceeds from loue of the parents procuring them of them vndertaking 4. It is to the benefit of the Infant if the Parents dye 5. It is an helpe vnto the Parents to which may be added that it is a meane to encrease mutuall loue amongst neighbours when they shall performe this duty one for another 3. The third thing in the answer is the addition Wherein I was made a member of Christ c. Which is not so to be vnderstood as though the outward washing of water did make the baptized partaker of these so excellent benefits for it is true of the Sacraments of the new Testament which was sayd of them of the old It is impossible Heb. 10.4 that the blood of bulls and Goats should take away sinne And in another place Circumcision auaileth nothing but a new creature Gal. 15. That the same may be said of Baptisme see in the Pharisies comming to Iohn his Baptisme O generation of Vipers saith hee Luk. 3.7 who hath forewarned you to flie from the wrath to come Where hee sheweth baptisme to be a meanes of escaping Gods wrath after an implicite manner but withall requires vertue which being away baptisme auaileth not And our Lord hauing commended baptisme to all excepteth yet saying He that belieueth not shall be damned The case herein is diuers Mark 16.16 First in those that are of ripe yeeres and vnderstanding there is required of them a due disposition of repentance and faith actually performed by and in themselues But in Infants it is enough that they pertaine to the Couenant being bornâ— in the bosome of the Church and presented to the participation of gracious adoption by vertue of the Faith of their Parents The right vnderstanding then of this is that in our baptisme we are sacramentally or instrumentally made the children of God and really and truly when we are together baptized with the Holy Ghost if thou beleeue and be baptized thou art made Inheritor of the Kingdome of Heauen and this is ascribed vnto baptisme Joh. 3.5 Except a man be borne of water and the spirit c as conuerting begetting vnto Christ and building men vp in grace is ascribed vnto the Officers of Gods Church Wherefore let no man mistake this matter thinking himselfe safe when he is baptized for he may nay infinite numbers doe notwithstanding perish Baptisme confers not Grace Ex opere operato as the Church of Rome teacheth but euer in men of yeares as they were found in grace they were thought fit to be baptized Read of the Eunuch of Cornelius and his company of the conuerts amongst the Iewes at Peters preaching Act. 8 c. 10 chap. 2. Now then consider whether this be thy case or no Art thou indued with grace Art thou baptized with the Holy Ghost Art thou baptized into Christ Beleeuest thou with all thy heart repentest thou with a true and due compunction If it be thus thou hast put on Christ thou art buried with him by baptisme Rom. 6.2 into his death that like as Christ was raised from the dead so also thou shouldest walke in newnes of life O well is thee thou art a member of Christ and inheritour of Heauen If otherwise thou hast beene admitted to the water in vaine thou art still in thy sinnes But thou wilt say wherefore serues the remembrance of our baptisme then I answere to confirme that grace which is begun in a mans heart if he beleeueth he shall be hereby more confirmed if he be a true Christian hee shall bee hereby registred in the Catalogue of true Christians and all the fiends of hell shall not be able to blot him out againe If it be further demanded how can it be saide of all baptized that they are members of Christ seeing there are many Hypocrites who beare onely the badge of Christ but fight vnder the banner of Sathan I answere that our Church doth not vsurpe the gift of prophecy to take vpon her to discerne which of her children belong to Gods vnsearchable Election but in the iudgement of charity embraceth them all as Gods inheritancâ— and hereby teacheth euery of vs so to beleeue of our selues by Faith and of others by charity St. Paul in his salutations styleth the whole visible Churches to whom hee writes by the title of Saints and yet it is likely that by his extraordinary discerning spirit he could haue differenced the goats of his flocke from the sheepe How much more ought we with our blessed Mother the Church of England at all chastenings presume that sacramentall grace doth like a soule
not for me but weepe for your selues and for your children So are we to weepe for our selues the cause of this heauines being our naughtinesse Zach. 12.5 They shall see him whom they haue pierced saith the Prophet and shall weepe euery familie apart c. so there is no true Israelite so stoically void of all motion but hee will weepe to see how by his sinnes he hath stricken through as it were with sorrow his most louing friend master Ephe. 5. and maker If a man hath foolishly runne into any such vnlawfull actions as that he must needes die therefore or some speciall friend vnto whom his heart is most entirely knit he is more then flint-like hard if it pricks not his very soule and much more if a woman hath done thus and her best beloued husband must suffer But such is the Lord Iesus vnto vs and so ill deseruing are the actions which we haue and doe daily runne into either wee our selues must die therefore and still most hideously liue euer dying or our best friend in the world vnto whom wee are a spouse and he the husband must lay downe his life for vs yea he hath done it and we cannot but daily behold it in the Gospell O then let vs weepe with Rachel and not bee comforted let our hearts breake with sorrow for our so heynous iniquities and let it continually afflict vs inwardly as wee are continually subiect to sinning and the rather for that so doing we shall bee comforted according to that Blessed are those that mourne Math 5. 2. Cor. 7.10 for they shall be comforted and godly sorrow breedeth repentance vnto saluation neuer to be repented of 1. Duty Mortification of sinne Heb. 6.6 The second duty is the mortification of our fleshly members and sinfull concupiscences and that for three speciall causes First because that by liuing still in sinne we come to bee accessarie to this odious murdering and killing of the Lord of all for they that liue obstinately in sinne do crucify againe the Son of God and make a mocke of him so farre are they from beleeuing in him crucified Their daily practise is to draw Christ vnto the crosse to driue nailes into his hands and feete to scoffe at him and to runne him in with a speeare to the very heart howsoeuer in word they defie and spit at such practise Rom. 6.4 Secondly because all such as vnto whom Christs death is effectuall to doe away their sinnes are conformable vnto him in his death and buriall All that are baptised into Christ haue put on Christ and are by baptisme buried with him into his death c. If the head be dead and buried the members cannot be aliue still no more can any true member of Christ bee aliue vnto sinne such as is euery true beleeuer hee doth but prate then and not beleeue that Christ was crucified dead buried whosoeuer liueth still willingly in any sinne Thirdly because no man following the trade of sinne can be Christs disciple For such an one must deny himselfe that is to be as hee is naturally and according to the carriage of his owne disposition and so follow Christ Hee must forsake all and goe after him if occasion require father and mother brethren and sisters house and ground and life it selfe that is all profits all pleasures and whatsoeuer most precious things might be an hinderance vnto him As hee that would bee into any mans seruice entertained must vtterly forsake his old seruice vnto his maisters enemy otherwise hee cannot belong vnto him No more canst thou belong vnto Christ if thou be still exercised in the workes of sinne his vtter enemy Besides beleeuing the sufferings of Christ procures wonderfull loue of Christ and where this loue is there is a continuall endeauour in all things to please him If these things bee so if the Son of man should come now to iudgement should he finde faith vpon the earth I feare hee should finde but a very little and but in very few 3. Duty Patience in suffering The third duty is patience and ioy in suffering any thing for Christs sake and the Gospels as those which are glad of any occasion to shew their loue for so great loue of his And wee are chiefly to reioyce heerein for two causes First because that by suffering wee are made like vnto him according to this his speech Math. 15.25 whereby hee incourageth his disciples Jt is well for the Disciple if he be as his Maister and the seruant as his Lord and wee shall be rewarded like vnto him afterward for he saith Reioyce be glad for great is your reward in heauen v. 5.22 We are to be like minded vnto Vriah who being bidden when hee came weary from the warres to goe to his owne house to cheare vp himselfe and to delight in the company of his wife answered nay 2. Sam. 11. my Lord Ioab c. lyes in tents in the fields and shall I doe thus surely I will not and so was content with his perhaps hard lodging amongst the Kings seruants so doe all true Christians say what did my Lord Iesus suffer pouerty hunger thirst violence and wrong was hee harbourlesse abused and hanged on the Crosse and shall I neuer thinke my selfe well but when I am rich honoured and abounding with all good things of this life God forbid I will be glad rather if I bee counted worthy to suffer with him crosses persecutions troubles or death it selfe Secondly because that in suffering for his truth hee doeth grace vs for so much as hee takes vs for his Martyrs and witnesses as if the King should choose certaine men out of his dominions to be his Champions to maintaine his honour furnishing them in such sort as that they could not bee ouercome though they must striue and take great paines in playing their parts yet they would doe it cheerefully and ioy much herein for that they would take it as an honor done vnto them by the King more then vnto others for euen thus doeth the Lord Iesus honour those whom he cals forth to suffer for his truth they be his Champions chosen to maintaine his honour and he prouides assuredly so for them as that they shal ouercome according to that glorying of Paul Rom. 8.37 In all things we are more then conquerors through him that loued vs. And this was it that made the Apostles glad for being beaten They reioyced Act 5.41 that they were counted worthy to suffer any thing for his sake The fourth duty is to remaine vnterrified with the pangs 4. Duty and approaching of death vnto vs because our Lord Christ hath dyed and in dying hath ouercome death hee hath taken away the sting of death which before made it terrible for the sting of death is sinne and the strength of sinne is the law but for the one he hath satisfied by his death the strength of the other he
Sanctification Secondly sanctification is the vertuall diffusing of his bloud in our hearts and in euery corner thereof by the working of his holy Spirit to the cleansing of them from sinne so as that it hath no more dominion ouer vs Rom. 6.3.4 For all wee that are baptized into Christ are baptized into his death Wee are buried then with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should walke in newnes of life Rom. 8. â— 2. Cor. 5.77 And such as are in Christ are described thus Which walke not after the flesh but after the Spirit Jf any bee in Christ hee is a new creature old things are passed away all things are become new It is a vaine thing therefore for any man to perswade himselfe of deliuerance from sinne and death by Christ his bloud vnlesse his conscience bee heereby purged from dead workes of sin in newnesse of life to serue God No price paid for the ransome of a flaue can set him at liberty if he stil beareth a slauish mind that he will serue his old master alwaies neither can any friend though he will die for him that deserueth death saue him if he will still desperately cast himselfe vpon mortall danger nor yet can any water of Iordan clense from the foule leprosie if the precepts of the Prophet bee not obeyed No more can that man be any better then a slaue of the Deuill though Christs precious bloud hath been paid for ransome if hee will still liue the seruant of sinne and of the Deuill neither can he be saued from death though our dearest friend Christ hath once died for man that stil by sinning runneth vpon the danger of death Nor lastly can any be cleansed from the leprosie of sin vnlesse his precepts bee obeyed who onely can and doth direct rightly to vse the streames of his bloud for this end and purpose Oh mad men then that hope for deliuerance from sin but haue sinne ruling and raigning in them How happeneth it that being so wise for things worldly and temporall yee haue no more vnderstanding for things spirituall and eternall How is it that yee looke for deliuerance from death by Christs bloud when no power of this death is seene to mortifie and kill sinne in you What word haue yee What promise of God to build this confidence vpon As verily as God is truth yee haue none at all from God Whence then is the ground of your hope What doe you build your comfort vpon vpon a shadow vpon nothing Bee ashamed in time of this your folly flatter not your selues in vaine yee sinners but lay hold vpon saluation whilest it is offered being sanctified and washed by vertue of Christ his bloud in your hearts so that all iniquity being expelled thence it may by power of the same bloud be expiated and neuer appeare to your condemnation at the day of account Now as Christ his bloud alone purgeth from sinne so it of 〈…〉 must be applied by the sinner vnto his own soule by the hand of faith All the water of all riuers will not make a man cleane vnlesse with hands he bee washed with the water no more will Christ his bloud make cleane the soule vnles with the hand of faith it be applied vnto it For this cause as the bloud of Christ is said to clense from all sinne so faith is said to purge the heart from sinne and to iustifie a sinner That precious bloud purgeth 1. Iohn 3.3 Rom. 3.28 and iustifieth as the cause materiall faith as the cause instrumentall Q. 111. How is faith first begun wrought in the hart Meanes of working Faith Answ Ordinarily by the preaching of the Gospell of Christ the holy spirit inwardly opening the heart to belieue those things that are outwardly preached to the eare Rom. 10.17 Explan Finding that Faith is the instrument of our iustification and saluation it is necessary to consider how or by what meanes this instrument is purchased that if it be wanting it may bee sought here if it bee already attained the meanes and giuer hereof may bee magnified and honoured The meanes therfore I say is the Gospell published and made knowne vnto vs which the spirit opening the heart it beleeueth For Faith commeth by hearing and hearing by the word of God and this word thus working faith is the Gospell the Law driueth to despaire the Gospell erecteth by hope the Law threatneth and filleth with feare the Gospell promiseth and filleth with comfort the Law sheweth our miserable estate and what need we haue of a Sauiour the Gospell sheweth a remedy against this misery and pointeth out vnto vs our Sauiour Then must be a kind of faith or assent to belieue the Law also but this is not the Faith by which wee are saued from the Law but when this is and the Gospell is preached euen as a man at deaths dore through extreame sicknesse at the newes of some soueraigne remedy lifteth vp himselfe taketh it and is recouered So the sinner euen dead by the Law at the newes brought in the Gospell of a remedy lifteth vp himselfe with hope and by faith taketh it and is recouered out of his danger And being so sicke of sinne and weake as that he cannot of himselfe doe it the holy spirit is ready holding vp the hand and opening the mouth of the soule to enable it to receiue this wholsom medicine as in the case of Lydia of whoÌ„ it is said that A certaine woman named Lydia Acts 16.14 a seller of purple of the City of the Tbyatirians which worshipped God heard whose hart the Lord opened that she atteÌ„ded to such things as Paul spake Qâ—â—st 112. How is faith encreased Ans Chiefly by prayer reading preaching and hearing of the word and receiuing the Sacraments for if these be well attended we will not be wanting in workes of mercy and righteousnesse Exercises of Faith Rom. 10.14 Explan Of Prayer the Apostle speaketh as of a chiefe fruit and exercise of Faith for How shall they call vpon him saith he in whom they haue not belieued So that if there be faith that setteth a worke presently to pray When the disciples belieued a chiefe care which they had was to be taught to pray wherfore they come to Christ saying Lord teach vs to pray as Iohn also taught his disciples And great reason is there Luke 11.1 that faithfull people should pray often prayer being a proper worke of faith euen as to speake is proper vnto man whence it is that the Kingly Prophet saith I belieued and therefore I spake or prayed as if he should say I had vtterance and therefore I vttered for what difference betwixt the tongue of man and beast but in the speech and what difference betwixt the beleeuer and the atheist if he prayeth not 1. Tim. 4.5 Againe as faith purgeth man so
then petition for the grace of perseuerance Thankes to God is here first in order of nature for who considering himselfe to bee made the childe of God doth not at the first apprehension breake forth into the acknowledgement of Gods goodnesse and glorifying his blessed name for such vnspeakable mercy before he dare presume to begge a further guift from the same hand Saint Paul in most of his Epistles beginneth with commemoration of Gods fundamentall mercies in Christ and thanks for them before hee proceed to new Petitions for continuance of sauing graces Thanksgiuing to God for grace is the fruit of the first grace and the seed of the latter Lastly petition for Gods grace for continuance in grace sheweth First that it is not in our power to establish our selues but that wee must craue this blessing of him who is the first Author and last finisher of our faith by whose power wee are kept and confirmed vnto Saluation namely the same power and mercy by which wee are first taken out of the iawes of hell as I haue shewed before in handling the ability of forsaking the Diuell Secondly the difference heerein appeareth betweene the two estates of grace and glory the imperfection of this life and the absolute Perfectnesse of a better Heere we are still to intreat Lord increase our faith Lord strengthen our hope Lord assist our patience But there wee shall not need to make request for establishment our faith shall then bee euacuated by accomplishment our hope fulfilled by fruition our patience needlesse where there shall bee no tribulation There the exercise of the soule shall be in admiring adoring and magnifying that mercy and bounty which hath preserued vs to the end of our mortall liues and hath crowned vs with life euerlasting Of the Creede Qu. 2. THou saist that thou art bound to doe as was promised for thee which was that thou shouldest beleeue the articles of the Christian faith let mee heare thee therefore rehearse the same Answ I beleeue in God the Father Almighty maker of heauen and earth and in Jesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell the third day hee arose againe from the dead and ascended into heauen hee sitteth on the right hand of God the father Almighty from thence hee shall come to iudge the quicke and the dead I beleeue in the holy Ghost the holy Catholique Church the Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting Amen The Symbol of the Apostles Explan Before I come to speake any thing of these Articles in particular a few things are to be premised in generall First touching the name whereby they are called What articles are it is well knowne to euery man and so is the other name the Creed of the Apostles The proper name heereof in Greeke in which tongue these Articles were first penned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum Apostolorum which signifieth either a note a marke seruing to distinguish betweene one souldier and another or a summe of money cast in which wee call a shot It is likely and History consenteth heerein that the Apostles dispersing themselues ouer the world according to their commission to preach the Gospell aduisedly compiled an abridgement of the same to remaine as a rule according to the analogy whereof though the Church were scattered farre and wide yet both teachers and hearers might bee held in an holy agreement of the same faith and heresies arising being brought heerevnto as vnto a touchstone might bee tryed and being found drosse reiected And because that euery one of the twelue compiled some part which being put together make the whole it obtained the name of Symbolum as Augustine testifieth if it be his owne where he reciteth in particular the seuerall words put in by euery Apostle Aug. de temp Con◠114. These were gathered saith hee by Peter I beleeue in God the Father Almighty By Iohn The maker of heauen and earth By Iames In Iesus Christ his onely Sonne our Lord by Andrew Which was conceiued by the holy Ghost borne of the Virgin Mary by Philip Hee suffered vnder Pontius Pilate c. By Thomas Hee descended into hell and the third day rose from the dead By Bartholmew Hee ascended into heauen and sitteth c. By Mathew From thence he shall come to iudge the quick and the dead By Iames sonne of Alpheus J beleeue in the holy Ghost c. by Simon Zelotes The Communion of Saints By Iudas Iames his brother The resurrection of the body By Mathias The life euerlasting Amen All which I haue here inserted as probable not as necessarily inforcing Jerom. Epist 41. partis 1. In the Symbol of the Church of Rome this phrase he descended into hell is not neither in the Symbol of the Easterne Churches that iust according to this forme it was first set forth by the Apostles for both the phrases of descending into hell and Catholique Church may seeme to bee of later stamp and moreouer if it were thus certainly penned by them it were a part of Canonicall Scripture The common opinion of our Diuines is that it is called the Symbol of the Apostles because it was gathered out of their writings it may bee by some of their disciples that heard them For mine owne part hauing recited thus what I finde touching the name and first collection of these Articles I will leaue euery man to iudge as reason shall induce him to doe Secondly concerning the number of Creedes It is certaine that there haue beene many some compiled by whole Councels some by seuerall learned men of the Church vpon speciall occasion but none of those which haue beene made by the Orthodox doe any whit differ in substance from this of the Apostles they do onely set downe in more words that which is here contained in fewer and so may serue instead of some Commentaries vpon this of the Apostles The principall is the Nicene Creede made some three hundred yeeres after Christs Incarnation vnto which were consenting 318 Fathers Constantine the great Emperor being President This because of Arius who denied Christs Diuinity is larger in setting this forth how hee is very God of very God and of the same substance with the Father Next is the Athanasian Creede made by that holy man Athanasius who by the Arians was much persecuted but he made this as for a testimony of his owne sincerity in the truth so also to instruct and confirme others And of like sort is the Ephesine the Calcedon the Agathen c. So that we neede not be doubtfull because there be many which to embrace knowe and receiue this and so thou dost know and receiue them all 3. The Creed penned why Thirdly concerning the ends why this was committed to writing They were sundry and excellent
of the Christians in Macedonia of which the Apostle witnesseth when the famine was at Ierusalem saying 2. Cor. 8.3 According to their power I beare them record yea beyond their ability that they were willing 3. Duty To be lifted vp in heart to heauen Col. 3. The third duty is in the remembrance of this admirable Vnion of God vnto man whereby man is beyond measure graced to put vpon vs high spirits both by hauing our hearts lifted vp to Heauen where our nature sits at the right hand of God and also by being vndaunted at the greatest dangers that may befall vs or at the greatest terrours that the Deuill can strike into vs Psal 23. wee must say with Dauid Though I walke in the vale and shadow of death yet will I feare none euill for the Lord is my Shepheard for the Lord wee may say is in vs and with Paul God is on our side who can bee against vs. Rom 8. Wee must stand fast in the euill day when wee are assaulted not with flesh and bloud but with spirituall powers Eph 6.12 For if our eye bee but opened to see who is with vs as Elisha prayed for his seruant Lord open his eyes wee shall assuredly bee without feare 2 Kâ—ng 6. more being with vs then against vs. If it were a duty flowing from faith to be high-spirited according to the world I know that many yea all would easily frame themselues vnto it for euery mans spirit is too high this way all meditate matters too high for them But this highnesse must be abated and brought low that roome may be made for that which ought to be Thou must not be altogether without an high minde for euery man is by all meanes to striue to exceed heerein onely be sure that it aspire to the highest thing of all which is Heauen 4. Duty To reuerence Christ our Lord. The fourth duty is to yeeld due reuerence to this Lord and gracious Iesus of ours for that wee are his hee hath bought vs Neither are wee vnder our enemies hands neither are our bodies our owne that I may speake with the Apostle wee are bought with a price therefore glorifie God in your bodies 1. Cor. 6.20 He may rightly challenge at our hands as the Father doth If I be a master where is my feare or my reuerence Now Mal. 1.3 Phil. 2.16 what this reuerence is is expressed to the Philippians God hath giuen him a name aboue all names that at the name of Iesus all knees might bow c. that is that all might outwardly reuerence the name Iesus be reuerently affected inwardly at the very sound thereof and submit themselues to obey his will at the very first comming of the same to their eares for that it is of him who is our Lord Iesus as may best bee vnderstood by comparing this place with that of the Prophet vnto which the Apostle alludeth Esa 45 23. I liue saith the Lord euery tongue shall sweare by me and euery knee shall bow vnto me For swearing by Gods name is vsually put for worshipping and seruing him Wee are therefore to serue the Lord Iesus and in all things so to behaue our selues in our soules and bodies as those that remember they haue such a Lord. Masters must entreat their seruants gently Ephes 6.9 for that they also haue a Lord and maister Iesus Christ vnto whom they must giue account all higher powers and great persons must so vse their authority ouer others Math. 24. as that they may not be found by this their great Lord Math. 25. smiting their fellowse at his comming all men of all sorts must take heed that they haue so vsed their talents as that they be not found to haue gained nothing at his comming If thou bee such an empty and barren Professor of Christs name and seruice though thou weare his badge though thou with thy mouth call him Lord yet hee will bee a terrible Lord to thee at his comming hee will cut thee off and giue thee thy portion with hypocrites hee will bid Take this bad seruant binde him hand and foot and cast him into vtter darknesse Quest 25. Which is the second degree and in which words Answ He suffered the death of the Crosse for my sins set forth in these words He suffered vnder Pontius Pilate was crucified dead and buried Gen. 49. Explan Hauing explained the first degree of the humiliation of the Son of God we come now to the second He suffered vnder Pontius Pilate That is a Heathen Iudge set ouer the Prouince of the Iewes by the Roman Emperour for hitherto they had Gouernours of their owne according to the Prophesie of old Father Iaâ—cob saying The scepter shall not depart from I dals nor a law giuer from betweene his feet vntill Sâ—â—loh comes Euseb Ioseph For Herod the sonne of Aâ—tipater was the first stranger that was Gouernour ouer them and the two and thirtieth yeare of his raigne was the sonne of God borne and in the two and fortieth of Augustus Caesar the Emperour Olympiad Luc. 3.1 194. And after this Herod was Pontius Pilate set ouer Iudea vnder the Empire of Tiberius Caesar Before these were men of the Hebrew Nation Rulers there viz. Aristobulus Hircanus and Antigonus thirty fine yeares and so ascending vpward to the times of Iudas Macchabeus c. Vnder the gouernment then of this Pontius Pilate Christ began to execute his office for which he was sent viz. To preach the Gospell both by himselfe and his Disciples and continuing thus to doe and to worke many miracles was spitefully entreated of the wicked Iewes for the space of three yeers and vpward then villanously betrayed by one of his Disciples apprehended abused crucified being full thirty three yeeres of age Hee was dead That is he was not onely fastened to the Crosse to the shedding of some of his blood where the nailes entred into his hands and feete but there gaue vp the Ghost was after pierced to the very heart with a speare so that water and blood came out and being found certainely dead he had not his legges broken as theirs were which had beene crucified with him And buried That is for the more certainty that his spirit was departed out of him he was taken downe from the Crosse and laid into the graue And this briefly shall suffice for the meaning Now followe the testimonies and grounds of holy Scripture out of which this is taken First 1. Proofe that he suffered vnder Pontius Pilate 2. That he was crucified and dead 3. That he was buried 4. That he did vndergoe all this for our sinnes For the first It would be ouer-tedious to rehearse all that the Lord suffered according as it is recorded at large by the Euangelists We may therefore referr all briefly to these two heads First to that he suffered before his manifesting himselfe to the world whilst he
hath made to cease by the liberty which hee hath brought vs insomuch as we are not vnder the lawe but vnder grace So that now we may challenge this our greatest and most terrible enemy with the Apostle â— Cor. 15. Rom. 6. Death where is thy sting hell where is thy victory Death of it selfe indeede is most fearefull as being the wages of sinne and the passage to eternall pangs but Christ by dying hath altered the nature of death of a curse he hath made it a blessing of the passage to hell he hath made it the entry of heauen to all the faithfull Againe though our griefe in our sicknesses be great his pangs were greater Heb. 4.15 and so he hath had experience of our miseries and so cannot but haue compassion and prouide that we shall not be tempted aboue our power and in good time deliuer vs out of all our troubles Quest 26. Which is the third degree of his humiliation and in which words Answ Thirdly hee descended into Hell that I might he deliuered from Hell and euerlasting death to these words he descended into Hell Rus in Exposit Symbol Explan This clause was wont of olde to bee inserted into most of the confessions of faith as Rusâ—â— saith 〈◊〉 est quod in ecclesiae Romanae Symbâ—lo non habetur additum W. must know that it is not added in the Creed of the Church of Rome and neither saith hee is this speech had in the Churches of the Past yet the meaning hereof seeme to be the same with this He was buried It is not in the Creed councell of Nice nor in the Creed of Athanasius nor in the Sirmian nor in the Sardian nor in the first Toletan nor in the Ephesine nor in the first nor sixt Constantinopolitan nor in the Calcedon councels nor in many other ancient confessions and tractates written by the learned Fathers for the space of foure hundred yeeres and vpward See Pirk nemonstr problematis page 129. Notwithstanding it is now and may well bee an article of our faith or at the least this third degree of Christ his humiliation set downe vnder it About the meaning of these words great disputations are held and whole bookes written to leaue all which onely signifie briefely that these words are interpreted fiue manner of wayes Of Christs descent into hell diuers opinions Some holding them meerely literally He descended into hell that is went into the place of the damned or some lower places thereabout They which vnderstand it literally of the place of the damned say that he went thither to triumph ouer all the damned Ghosts and Diuels his enemies They which vnderstand it of some place thereabout say that hee went thither to free the Patriarks that were detained for their originall sinne in Limbo The grounds common to both are both that to the Ephesians Ephes 4 9. 1. Pet. 3.19 He descended into the lower parts of the earth and that of Peter By which Spirit he went and preached to the spirits that were in prison which were disobedient in the dayes of Noah that of the Psalmist Psal 16.10 Thou wilt not leaue my soule in Hell But the last sort that stand for Limbo haue some speciall allegations besides as that to the Hebrewes Heb. 9.8 The way into the holiest of all was not yet opened whilst the first Tabernacle was standing And againe speaking of the Patriarkes he saith All these dyed and receiued not the promises Heb. 11. Secondly others againe hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue saying that He died and was buried that is annoynted to the buriall and descended into the Sepulcher Thirdly others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue make the descent to be figuratiue thus he descended into Hell that is remained in the graue vnto the third day Fourthly some others interpret it as an Idiom or phrase peculiar to the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the estate of the dead for thus the Greekes were wont to speake of a man departed whether good or bad Lastly some others hold it to bee meerely figuratiuely spoken He descended into Hell that is suffered the torments of Hell viz. the anger of God against the sinnes of all the elect powred forth vpon his soule driuing him into that bloody agony in the garden and making him cry out My God my God why hast thou forsaken me Now of all those that which stands for Limbo is to be exploded as by other sound positiue reasons drawne from Scriptures so in regard also of the impertinency of the places alleadged for in that to the Hebrewes The way into the holiest was not yet opened is meant nothing else but that which in more words is there expressed viz. heauen and happinesse the redemption of man as verse 12. was not obtained by the seruice done in this tabernacle and in the other these dying receiued not the promises is meant the incarnation of Iesus Christ so long before and so often promised but not sent in their times The second interpretation seemeth to mee too much strained and maketh this short Creed needlesly to labour with tautologie for what else can this import He was buried that is laid in the graue and descended into hell that is went downe into the graue as if it had beene said He was buried and was buried The third not much different from this and onely sheweth that this his buriall was not a meere transeunt act or passion but had a due continuation by his body so remaining in statis quo till his resurrection which me thinkes is sufficiently implyed in the specifying of his buriall and rising the third day importing that for that interim his body lay still in the Sepulchre The fourth interpretation hath farre more probability this Creed being composed by those who fitted it not onely to the Greeke stile in which language it was written but also to the Hebrew ordinary phrase which soundeth in this fashion speaking of a dead man namely that he is dead and gone downe into Sheol which whether you translate hell or the graue or some place of blisse it doth not heereby specifie any of these distinctly but onely pointeth at the state and condition of the dead in generall and considereth them by a confused motion as opposite to the state of the liuing heere vpon earth So that by this construction heere is to bee meant that our Sauiours not body onely but soule also did for this meane space vndergoe the common lot of separation the one from the other and so remained in the ordinary estate of others departed this life Howsoeuer it bee yeelded that this phrase may well beare this sense yet because both thus much is implied in the generall word of Christs being dead which must needs meane a true death putting him in the common condition of other deadmen and forasmuch as these words of
the heart the very Esse of prayer and a worship due onely to their Lord and ours what warrant I say of doing this vnto them seeing the King would thinke his subiects made his fellowes and greatly disdaine if in his presence we should first kneele and put vp our petitions vnto them and then vnto himselfe For the Papists doe much worse praying oftentimes to the Virgin Mary letting the Lord to stand by as it were a cipher Quest 57. Whence is the reason of this Commandement taken Answ Both from the equity of it because he is the Lord our God and none other and also from the benefits bestowed vpon vs in bringing vs out of the bondage and thraldome of the diuell Reason of this Commandement Explan The sinnes against this law being so great and the duties so necessary aboue al others great need there was that it should be fortified by strong reasons and therefore the Lord hath not omitted to vse these although out of his authority hee might haue commanded and with threatnings haue compelled vs vnto the obedience of his will Which teacheth vs first how vnexcusable men are liuing in sinne there being no meanes to draw them to a vertuous and holy course of life omitted for first it is reuealed what the Lord would haue vs to doe then haue wee his absolute command with which no man can dispence and lastly most forcible reasons to moue vs as wee are not brute beasts but reasonable soules Againe this same teacheth the seruants of God the ministers of his word not to handle it negligently but to study for the aptest and best reasons wherewith it may be more inforced and fastned vpon the hearers because God himselfe hath vouchsafed thus to doe and the other remisse handling of Gods word is as the laying of twiggs without bird-lime the casting of a net into the water without weights to presse it downe O let vs study then to deale most workman like as diuine artists neither playing with texts and multyplying tantologies to the wearying of the hearers for want of paines but let vs study with euident demonstrations and arguments of the Spirit to conuince mens consciences of sin that they may bee ashamed and cease here from and of the truth that they may come to be firmely grounded herein and followers of it Reas 1 Rom. 1.20 The reasons of this Commandement are two First from common equity I am the Lord thy God Euery one is easily yeelded vnto when he challengeth but his due but in requiring you to haue me for your God and none other I chalenge but my due for I am the Lord thy God that is I onely am such therefore yee may easily yeeld this vnto mee and yee shall deale most vniustly and contrary to all equity if yee yeeld not to haue none other Gods but me There is nothing here to be further proued but that the Israelites and all we haue daily experience of viz. that the Lord is God only they had experience of it when all the gods of the Heathen were not able to stand against him alone and the visible most goodly creatures of the heauens and earth do teach vs no lesse euerie day but that the infinite power and wisdome which made them all is the onely God of the whole world and this is Iehouah the Lord whose very name essence or being doth imply no lesse but that he alone hath being of himselfe and giueth being to all other things Reas 2 The second reason is taken from the benefits bestowed vpon his people Which haue brought thee out of the land of Egypt Heb. 2. out of the house of bondage Which Egypt was a type of Satans kingdome vnto whom we were all in bondage till the Lord by his Christ came and deliuered vs. Now it is an vnthankfull part as if the Lord should haue said not to make him thy Lord and Soueraigne only vnto whom alone thou art beholding for thy freedome who hath deliuered thee when as before thou wert a slaue and vnder hard bondage but if thou deny to make me thy Lord and God thou shalt shew thy selfe thus vnthankfull because that I alone haue deliuered thee when as before thou wert in slauery therefore thou shalt haue none other Gods but me Here all things are most plaine both to the Israelites and vnto vs they were in Egypt vnder Pharaoh and questionlesse they did there serue other Gods yet it profited not but still they were in sore bondage Exod. 3.4 toyling continually in making bricke for Pharaohs buildings they had taske-masters ouer them most rigorously exacting that they should doe their stintes and not sparing to beate them when they failed and which was most grieuous of all Col. 2.14 their male children were appointed vnto the slaughter so soone as they were borne which did strike them as much as continuall tormenting with swords in their sides But when through the greatnesse of their griefe the voyce of their crie came vp to heauen the Lord sent Moses and Aaron with signes and wonders to deliuer them and by his iudgements so subdued Pharaohs hard heart that he was glad to let them goe and when hee was againe hardened and followed with his forces to bring them backe the Lord diuided the red Sea and let them through but drowned their enemies in the bottome of the deepe Againe for vs of the Gentiles when wee were in bondage vnto Satan who did imploy vs in filthy workes which it is a shame to speake and had power ouer our selues and children so that we were all but dead men dead in sinnes and condemned to death euerlasting when we were I say in this fearefull estate the Lord sent his own Sonne in the flesh who in the crosse ouercame and triumphed ouer the diuell and made vs free yea sonnes and heires vnto God the Father of a kingdome in heauenly places If therefore thou doest either reuerence the commander the most high and mighty if equitie be of any force with thee to giue euery one his due and if thou abhorre the infamous note of ingratitude then tremble to shew any disloyalty any way to the Lord be ashamed to deny the best of all his due and study by all meanes to shew thy selfe thankefull for so great benefits Deny not him that gaue thee beeing with the Atheist neglect nor diuine knowledge with the ignorant bee not loosely minded towards Gods worship with the prophane rob not God of his honour with the Couetous Epicures Selfe-louers and Papists but giue vnto the Lord the loue of all thy heart feare him aboue all put thy whole trust in his holy name and make thy prayers vnto him onely Quest 58. In which words is the second Commandement and which is the reason Answ The second Commandement is Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the water vnder
vnnaturall Sinne that can bee in the world and therfore because other meanes of punishment is taken away the law doth brand the dead carcasse with infamous buriall 2. It is also the most dangerous and vnrecouerable except the sinne against the holy Ghost for it seldome giueth any time of repentance and perhaps more seldome any probability Hee that dyeth thus dyeth alas in Satans worke and I feare me in Satans hands Yet I presume not to confine Gods extraordinary and boundles mercy that can reach it selfe forth inter â—ontem fontâ—m after voluntary headlong percipice I deny not this to be possible But O dreadfull tryall of this ballance which in probability weigheth down so heauy on the other side as to presse wretched man to hell it selfe Distressed Brother art thou tempted to this hellish and monstrous sinne Gather thy strength vnto thee say Auoid Satan if thou tell mee I shall notwithstanding bee saued commending my soule to God when I dye say thou art a lyar and the father of lyes for the truth saith â—f a righteous man turneth from his righteousnesse and committeth iniquity in the sinne wherein he is found he shall surely dye If hee telleth thee that thou shalt thus end thy sorrowes say thou art heerin a lyar also Satan I shall passe thus rather from sorrow to greater sorrow from temporall woe to eternall to be gnawed vpon by the worme that neuer dyeth and to bee burned with the fire that neuer goeth out If it be said there are some that dye thus Obiect 2. Selfe-murther â—â— pâ—eseruâ— vertue inuiolate August de Ciuit Dâ—i to preserue vertue vnuiolate as Lucretia to preserue her chastity and certaine Matrons of Rome of whom S. Augustine writeth and some that they may be glorious Martyrs as the Donatists of old holding that if they could procure death to themselues they should immediately passe to glory in heauen Sol. They are all in the same dangerous and demnable plight notwithstanding without extraordinary and euen miracu-repentance they perish as guilty of their owne death Read S. Augustine in the same place excellently setting forth the vice of Lucretia which by the Heathen was commended for a vertue 2. Murthereing of other men 2. Vniust blood-shâ—d This is vniustly to shed the bloud of any man by any meanes whatsoeuer First I say it is an vniust shedding of bloud because there is a shedding of bloud that is no sin as of the bloud of creatures which are giuen vnto man for meat or which are any way noysome vnto him contrary to the Tacian heresie which denyed it to be lawfull to kill any thing Againe there is s shedding of the bloud of man which is no sinne viz. when it is done iustly by such persons as to whom it doth belong and this is by the Magistrate or at his appointment onely and that by iust proceedings for Hee â—eareâ—h not the sword in vaine Rom. 13.4 but is Gods Minister to take vengeance on those that doe euill And it is so necessary for them to put to death where there is iust and necessary cause as that if they spare Gods curse will follow for the Lord hath expressly taught Num. 35.33 that bloud defileth the land and the land cannot be clensed of the bloud that is shed therein but by the bloud of him that shed it And on the other side if they put to death vniustly through malice or for any priuate reuenge they are murtherers for so far forth only may they reuenge by death as they are Gods Ministers set a worke by him Ioh. 21.15 Whence we may see that heathen Kings persecuting the poor Christians to the death were murtherers and in like manner are such as be in authority in the Church of Rome that doe diuersly murther the poore people of God by burning by the sword and by cutting their throats in butcherly manner only for following a righter and more holy way then is allowed amongst them Peter of whose succession they brag so much durst not so to haue turned his maisters charge Feed my sheepe feed my lambs into killing them though they had run out of the fold He would not haue taken heart vpon so sleighty a ground Act. 10. vp Peter kill an eate as some doe to iustifie this killing of the poore sheepe of Christ nay to murther or expose to murther Gods Anointed Lastly there is another iust cause of shedding bloud viz. in lawfull and iust wars and in defence of a mans owne life for iust warres are called the Lords battels 2 Chron. 20.15 as Iehoshaphat encouraging his men saith The battle is not yours but Gods But some make doubt whether it be lawfull for Chrstians to wage warre Answ This is the fancy of the Anabaptists whose follies are easily refuted out of their own furies and ourages in Germany where they that impugned lawfull warre and Magistracy made vse in their rebellions of that which themselues disauowed namely the Sword And as for the vocation of a Souldier surely Iohn Baptist when the Soldiers came vnto him Luk. 3.14 demanding of him What shall we doe Did not answer them that they must of necessity cast off their Swords if they would be the seruants of God but rather aduised theÌ„ to remaine still the Military seruants of Caesar else what place can those precepts haue Do violence to no man neither accuse any falsly be content with your wages Another frenzy of the same sect denieth all vse of the sword at home in time of peace by way of ciuil iustice as if it were against Christian perfection put any man to death by the hand of publike authority though for neuer so grieuous a crime tending to the dissolution of humane society and defacing the Image of God Alas frantique soules that in hatred of Murther maintaine Murther Shall he that hath murthered one man be suffered by suruiuing to embrue his hands with the guiltlesse blood of more Our Sauiour himselfe whose nearest Disciples these saintly innocents would seeme to bee expressly pronounced this law of Iustice Math. 2â— 52 They that take the Sword shall perish by the Sword That is priuate auengers that wring the sword out of the Magistrates hand to vsurpe the vse of it for their own passions must expect to feele the edge of it and to be cut off by it This publique reuenge is so far from being a sinne that as euen now I shewed it is a necessary duty in him that beareth the Sword If this Sword had no edge or were not imployed vpon iust occasion verily it were borne in vaine Obâ—ect But the Apostle Paul say they speaketh of Heathen not Christian Magistrates I answer hee speaketh of Magistrates as Magistrates generally of all whether Heathen or Christian Is not a Christian King Gods ordinance Gods Minister Doe we not owe tribute and honour to Christian Kings as well as to heathen Surely much more Are there not that
killing of Christ Act. 8.1 though hee washed his hands and â—aul vnto the killing of Steuen 3. He that concealeth as is set downe in the case of a man found slaine whose murtherer is vnknowne the Elders of the City nearest shall purge themselues of the guilt of this bloud by washing their hands and saying Deut. 21.7 our hands haue not shed this bloud neither haue our eyes seene it so that if any had seene it and not reuealed the murther hee had made himselfe guilty of murther Now this murther is so odious before God as that hee which doth it must die without any fauour yea Exod. 21.14 if he flieth to the Sanctuary he shall be pulled away from thence for thou shalt take him from mine altar saith the Lord and put him to death Whence we may see how great the Popes presumption is in giuing pardon for grosse murders to such as flie to any popish sanctuary 1 Murther a most grieuous sinno But iustly hath the Lord appointed this seuere punishment first because murther is the destruction of a little world as man is rightly called wherein the wonderfull wisdome power and mercy of God doth as much appeare 2. Because it is the defacing of Gods image which is in euery man betwixt which and the clipping of the Kings coine hauing his image there is no comparison 3. Because it is an incroching vpon Gods office to whom alone it belongeth to cal men when it pleaseth him out of this world 4. Because it is the greatest breach of loue and peace and so the greatest sinne against man Iohn 8.44 Gen. 4. Whence it is that Christ entitleth the Deuill a murtherer as by his proper name and how secretly soeuer murther bee committed it is noted aboue all other to be a crying sinne Cains murther cried to Heauen against him The Egyptians murther made amongst the Iewes children cried against them The sin of the rich denying the hire of the poore cryed to Heaven and this is a kind of murther also Iames 5.4 in these places we reade of sinnes that are crying for vengeance to shew that murther of all sinnes is the most crying sinne so that the murther shall not rest but if man reuengeth not God will if man cannot know it God will make it knowne sometime making the dead body to bewray the murtherer somtime the birds and sometime the murtherers owne conscience And hitherto of the head sinne against this Law 2 Against quarrelling A second sinne here is the next degree vnto murther all iniury done vnto our neighbor tending to the preiudice of his life 1. By striking and fighting in priuate vniust quarrelling whereby it commeth to passe that an eye or tooth is lost the head the face or the arme is bruized or broken or some other part of the body hurt The Lord prouideth for the punishment hereof Eye for eye tooth for tooth Exod. 21.24 hand for hand and to pay the charges of the party stricken during the time of the healing 2. By grinding the faces of the poore in selling and letting without all conscience in diminishing their hire or in taking their meanes away from them this is also called oppression Esay 1.15 by which rich mens hands are filled with bloud and such an oppressing bloudy sin as that it shall escape no more then actuall murther when the poore cry out vnder this burthen Exod. 22.24 the Lord threatneth that his wrath shall be kindled and he will kill them that vse it 3. By vsing any outward meanes of impairing our neighbours life or health as if the Phisitian or Chirurgion shall deale falsely with his patient giuing him rather things against then for his health that he may be the longer vnder his hands or hauing no skil or but little shall pretend skill sufficient and so keepe him to the indangering of his health and life from such as bee more skilfull and likewise if the Apothecarie through a greedy desire of gaine or by neglect shall giue one thing for another vnwholsome improper ingredients in stead of the prescribed here is not only a wicked deceit but a degree of murder And as it is in regard of others so also is it in regard of a mans owne selfe if he shall by any meanes willingly impaire his owne health rather choosing to indanger his life in time of sicknes then that he will be at charge for the meanes of recouerie in the time of health rather staruing through idlenesse then working or on the contrary side following drunkennes surfeting and whoring to the breeding of noisome diseases in his body thus and whatsoeuer way else he taketh to the preiudice of his owne life besides his sinne against other Commandements he is guilty of selfe murther 3 Against railing speeches The third sinne is to raile and reuile in speeches although no stroke is giuen for this is also a degree of murther Christ himselfe being Iudge where speaking of murther hee saith Whosoeuer shall say vnto his brother Matth. 5.22 Racha shall be worthy to bee punished by a Counsell and whosoeuer shall say Thou foole shall be in danger of hell fire Prou. 12.18 For rayling and bitter words are like the pricking of swords and therefore are not only forbidden but all appearance hereof by crying out aloud Ephes 4.31 where the Apostle biddeth to put away anger euill speaking and crying And good reason that this should be forbidden here as a degree of murther seeing experience teacheth that of words blowes doe commonly arise 4 Against malice hatred and enuy The fourth sin is to haue murtherous affections of malice hatred and enuy against our brother or but the first degree hereof vnaduised anger for to preuent the height of these euill affections the Lord threatneth such as bee vnaduisedly angry as culpable of iudgement and Saint Iames saith Matth 5.22 Matth. 5.22 Iames 1.20 that the anger of man doth not worke the righteousnes of God This vnaduised anger is heate arising in vs vpon some priuate iniurie done vnto vs or to our friend pricking vs forward to reuenge and this may well be said not to worke the righteousnes of God because it setteth not a man the right way but contrary to that which the Lord hath appointed vs saying Rom. 12 19. Ephes 4.26 Vengeance is mine and I will repay it There is a kind of anger which is commanded Be angry but sinne not but this is not an humane but holy anger and hath these properties First Properties of holy anger 1. Against sin it is only against sinne and not against that which is a priuate displeasure done vnto vs. Such was the anger of Moses when as comming from the Lord with the tables of the law in his hands seeing the idolatry of the people he threw them downe not being able to hold when he saw God thus highly dishonoured 2. It is onely because God is offended
as is shewed in the Iewes Ezech. 18.29 saying The way of the Lord is not equall but of their owne waies they thought most highly The weakenesse of the whole man is such as that he is not able to thinke a good thought 2. Cor. 3 5. and as a dead carcasse corrupteth of it selfe and stinketh more and more so a naturall man increaseth in corruption till that he becommeth most vile and runneth on to doe things euen against nature And lastly so apt is he to turne the best meanes into corruption as that Christ himself is made a stumbling blocke hee that was giuen to raise vs vp to heauen Sam. 1. is made an occasion of stumbling and falling the grace of God which appeareth for our saluation is turned into wantonnesse Man assisted by Gods grace and regenerate Thes 3. Man cannot perfectly keepe the law 1 Iohn 3 9. cannot perfectly fulfill the Law but faileth still in many things For though a man be now spirituall and guided by Gods Spirit not to sinne as men naturall according to Saint Iohn yet the flesh the old man corrupt nature is not altogether expelled but remaining for their humiliation and the exercise of grace in their spirituall combate hindreth them from doing perfectly the thing they would and swayeth them oftentimes to the thing they would not Euen as a very dull scholler being excellently taught and much laboured vpon by a most skilful Schoole-master yet through defects of his nature is imperfect in his learning and erreth in exercises of learning sometime in against Orthography sometime in false Latin and sometime in frigid inuention misplacing of words and vsing vnproper words vntill that in continuance of time he comming to perfect age all these faults come to be amended So the scholler taught by Gods Spirit shall at the last namely in patria come to perfection and be without all error and sinne but through the vntowardnesse of his nature cannot here in via doe any exercise but there be faults escaping him 1. Iohn 1.8 Iames 3.1 Rom. 7.21 Hence it is that Saint Iohn saith If we say that we haue no sin we deceiue our selues and there is no truth in vs and Saint James In many things we sinne all and Paul acknowledged it in himselfe When I would doe good euill is present with me So that both Pelagianisme is to be reiected that teacheth man to be able out of the strength of nature to keepe the Law and semipelagianisme that is Popery teaching that the regenerate are able perfectly to keepe it yea to doe more then it requireth which they call workes of supererrogation Can no man attaine to perfection of righteousnes according to the Law how then is it that some are said to be perfect according to that speech of the Apostle So many as are perfect let vs be thus minded Perfection is two waies to bee vnderstood either as it is opposed to imperfections and wants Perfection two fold and this is perfection of degrees whereby the law is kept without failing in any thing or as it is opposed to hypocrisie and this is perfection of parts whereby what is outwardly professed is inwardly imbraced so that as the outward part maketh a good shew the inward part is also right and sincere And thus Dauid Iosiah and others are said to be perfect and not otherwise and thus euery regenerate man can and doth in some measure approue himselfe for perfect though amidst great weakenesses Quest 107. What is the breach of the Law and the punishment hereof Answ It is firme which if it be but once committed onely and that but in thought it makes the person committing it subiect to Gods eternall curse which is euerlasting death in hell fire the torments whereof are vnspeakable without any end or ease 1. Iohn 3.4 Rom. 7. Explan Next vnto the consideration of mans weakenesse towards the Keeping of the Law commeth to bee considered the punishment due vnto him therefore And here first I say that the breach of the Law is sinne because sinne as Saint Iohn teacheth is a transgression of the Law and without the Law saith Saint Paul sinne is dead And this sinne though it be but one once only committed yea but in thought subiecteth the sinner to the eternall curse of God For that inbred corruption only euen before it breaketh into action maketh all men guilty of death according to that By the offence of one man Rom. 5.18 Iames 2.10 the faule came on all men to condemnation But much more if any man obserue the whole law and yet faile in one point he is guiltie of all as being actually a sinner also Now the punishment which is here said to bee death is otherwise called the curse Deut. 27.26 for cursed is he that confirmeth not all the words of the Law to doe them It is called hell fire damnation the second death vtter darkenesse the worme that neuer dieth and fire that neuer goeth out the extremitie being such as that it causeth continuall weeping and gnashing of teeth for sorrow and no one drop of mercy is granted to ease any part of these torments and all this is not for some long time but thousand thousands of yeares and still as farre from end as at the first beginning Quest 108. Is it not iniustice to appoint so great a punishment for euery sinne yea euen for the least Answ It is very iust and right for the Lord to adiudge the very least sinne to hell fire because his marke which is perfect holines set vpon man in his creation is remoued and a marke with the deuils brand is made vpon the soule of the sinner for which it is iust that the deuill and not God should now haue such a soule Mark 7.23 Explan The Lord which is iust in all the waies and righteous in all his workes cannot bee vniust in punishing sinne Therefore this heauy censure against the least sinne cannot but bee most iust and that this may more plainely appeare wee are not to consider of sinne as of an offence meerely whereby a law is broken but as of a blemish whereby the soule is steined and so made vnfit to bee a citizen of heauen where only holines dwelleth and none vncleane thing may enter This blemish also is so great as that it is said to defile the whole man and that with such filthinesse as is most loathsome Now this being the case of any sinner is it not iust with God to condemne him to the place fit for him and much more because he preferreth by sinne Satans bage and cognisance before the Lords Sinne worthy of hell fire Againe euery sinne is an offence against an infinite maiesty euen the smallest as wel as the greatest for the same God which hath said Thou shalt not commit adultery hath said also Iames 2.11 thou shalt not kill He that hath said thou shalt not doe ill hath also said thou shalt
disanull them and against all defects if there be any in our lawes and neglect of the execution that the defects may be supplied the execution of good lawes better lookt vnto for the furtherance of Gods kingdome Hinderances of Gods kingdome in the ministry In the ministery there may bee also many hinderances of this kingdome against which we pray 1. Ignorance and vnaptnesse to teach for euen as the childe without milke perisheth and hauing too little languisheth so the poore soules of men vnder ignorant ministers or such as be vnapt to teach them doe perish and decay Hos 4.6 1 Tim. 3. 2 Tim. 2.15 My people perish saith the Lord for want of knowledge and a Bishop saith the Apostle must be apt to teach he must know to diuide the word of truth a right 2. We pray against heresie in them whereby the milke of the word as with poyson is corrupted and turned to the destruction of soules Of this hinderance S. Peter speaking 2 Pet. 3.16 saith that there bee many hard places in the Scriptures which the ignorant and vnstable peruert vnto damnation And like vnto this are prophane and vaine bablings which by the Apostle are compared vnto the Canker and Gangreene tending to the destruction of the body Wherefore wee pray 2 Tim. 2.27 that no such preachers may creepe in or be suffered in the Church as doe teach hereticall opinions vainely and prophanely handle the holy Word to the disgrace thereof amongst the hearers 3. Wee pray against idlenesse in Ministers taking the fleece and fat of the flocke but through lazinesse and carelesnes suffering the wandring to be out of the way the feeble without pasture and the diseased and weake without cure and exposing all to the rage of the deuouring Wolfe If hee that hath the keeping of a tower against the enemy committed vnto him and a reward therefore shall sleepe and neglect his charge he is worthy of death by the Martiall Law and he that taking wages and hauing any worke committed vnto him if through sloath he doth it to halues or to quarters he is worthy to bee punished as a thiefe So and much more they which take charge of soules and wages therfore a spirituall worke in hand and hire to doe it and yet are sloathfull and giuen so much to their ease as that they labour not in this worke by preaching praying exhortation yea and by good example of life shall answer as theeues and robbers and vndergoe the vtmost of Gods Law Wee pray heere that if there be any such O vtinam nusquam they may bee diligent or else speedily remoued and more painfull and faithfull placed in their roome 4. Wee pray against wickednesse in the life and conuersation of Ministers for a Bishop must be vnreprouable Leui had both the Thummim and Vrim committed vnto him 1 Tim. 32. When wicked ministers are wicked liuers though they teach things good and the way right yet such a cloud is cast ouer their doctrine that it shineth very dimly and few or none see to follow after it when like Images shewing the way they are seene to stand still without motion they are held as idols to be teachers of lies and what they shew is not imbraced Particular hinderances of Gods kingdome The particular hinderances of Gods kingdome are such as be in euery priuate person in particular These are first Infidelity and vnbeliefe whereby the dore of the heart is shut vp against the Lord that hee cannot rule there as King Heb. 4.2 Where vnbeliefe was it is noted that Christ could doe no great matters Lydiu had her heart opened before that the power of godlinesse wrought in her The Iewes are noted to haue had the world without profit because their hearing was not mixed with faith Faith was the first thing which Satan vndermined in our first parents to beat downe Gods kingdome it is the first thing wherin Paul laboureth with King Agrippa to make him a member of Gods kingdome As all things are possible to faith so it is impossible that any good thing should be with vnbeliefe Wee pray therefore here against this vnbeliefe that the Lord would open our hearts to belieue his word and all the promises and threatnings therein contained 2. Impenitency and hardnesse of heart whereby the mind is without relenting for sinne and reioyceth rather heerein and as the hand by often handling of hard things becommeth daily more hard and insensible so by sinning the conscience becommeth more hard and without sense or remorse for sin Luc 3. Wherefore when Iohn would prepare the way for the Kingdome of Christ hee preacheth repentance the putting away of this hardnes in sinning Esa 66 2. and when the Prophet Esay would describe such a man as with whom the Lord doth dwell to rule and raigne in him he saith that he must be humble contrite spirit and tremble at his word Wee pray then heere that the Lord would take away the heart of stone out of vs Ezech. 11.19 and giue vs an heart of flesh as he hath promised so that the power of sinne may be shaken we may tremble for sinne past and resolue vpon newnesse of life for the time to come as good subiects of Gods kingdome 3. Any one raigning sin which is when the soule is quiet in some priuate secret sinne and doth not striue earnestly against it For let it be neuer so small if there be a willing going on in it it is a raigning sinne and God cannot reigne in that heart Let not sinne therefore saith the Apostle Rom. 6.12 raigne in your mortall bodies Eph. 5.14 Hee that promiseth to the enemy of the Land but one peny or one egge towards his maintenance to inuade the countrey is no good subiect to his Prince no more than hee that promiseth horse man and armour neither is he a good subiect of Gods kingdome that resteth and without checke nesteth in lying in petty swearing in vaine talking or euill thinking and fighteth not against these Awake thou that sleepest stand vp from the dead and Christ shall giue thee life if thou sleepest in any sinne thou art without life out of the Kingdome of light 4. Negligence in superiours towards inferiours in parents masters or the wealthy towards the poore children or seruants suffering them to sin leauing them vntaught forbearing to admonish them to further Gods kingdome in them Leuit. 19.17 For if it be a sinne of neglect in any man to let his familiar friend to sinne vnreproued much more is it in such as haue some authority annexed vnto their persons they sinne against that Charge Thou shalt plainly rebuke thy neighbour and not suffer him to sinne 5. We pray therefore that all gouernours of families may shake off negligence towards their charges and though it be painfull vnto them labour to further Gods Kingdome in their families and that the rich in disposing the liberalities
wickedesse vnder the cloak of religion doe stumble and fall Wherefore amongst all others Christ giueth warning vnto his Disciples that they be not like vnto the Pharisies Deprecat 4. Rom. 7. Iam. 1.14 4 We pray against naturall corruption which hindreth that wee cannot doe the good we should and pricketh forward to the euils which wee should not which draweth away to disobedience and enticeth we pray that it may bee mortified and not beare this sway in vs. Deprecat 5. 5. Wee pray against wearinesse in well-doing which is when hauing for a time heartily obeyed a man faynteth as in a long and tedious iourney eyther going on more slackly siting still and refusing to goe further or turning backe againe Against this it is commanded Be not weary of well-doing for wee shall reape in due time if we faint not Deprecat 6. 6. Wee pray against delight and pleasure taking in other mens sinnes whereby they are heartned this is condemned in the Gentiles who were giuen ouer of God and holy Lot vpright-hearted Dauid and all the righteous haue beene vexed at the heart to see the disobedience and sinnes of other men Deprecat 7. Heb. 12.9 7. We pray against impatience that maketh a man murmur at crosses and discontent that we may not so vngraciously offer that vnto God which we will not doe to our naturall parents whose corrections we suffer patiently Thirdly the thanksgiuing is for disobedience and sinne in any measure mortified for the knowledge of Gods will for faith and desires in truth to obey the will of the Lord in all things all the daies of our liues and we praise God for the readinesse of other men herein as Paul prayseth God for the faith and obedience of the Romans and of other Churches Rom. 1.8 and the other Disciples glorified God when of Peter they heard of Cornelius and his friends that God had giuen them repentance Acts 11.18 and to obey the Gospell So that in this petition is properly comprehended the tenth Commandement forbidding all first motions to sinne against the will of God and prescribing perfect conformity hereunto as it is in the Angels and Saints in Heauen and the fourth Commandement appointing vnto vs a Sabbath as it is in Heauen Or rather this Petition may be said to comprehend all the Commandements the second the meanes of keeping them and the first the last end of all our obedience to Gods will viz. his glory The supplication of this petition is Let thy will be done making vs able by thy grace the deprecation let nothing hinder the doing of thy will neyther rebellion prophanenesse nor hypocrisie the thanksgiuing thy will is done by thy faithfull people we prayse thy name for it for the Faith Repentance Patience and other grace bestowed vpon thine and implicitely we bewaile our vntowardnesse and backwardnesse to doe Gods wil and humbly to acknowledge the same Quest 126. Which be the three Petitions concerning our selues Answ First Giue vs this day our daily bread the second forgiue vs our trespasses as we forgiue them that trespasse against vs the third And leade vs not into temptation but deliuer vs from euill Explan After the petitions for Gods glorie here follow such as more immediately concerne our owne necessities in handling of which first consider the order in generall they follow those which concerne Gods kingdome and glorie to teach vs that if our care be first for Gods kingdome and to honour him in doing his will we shall easily obtaine all things needefull for our owne comfort otherwise if wee seeke our selues first and chiefly wee may endeauour after comforts for our selues but all shall be in vaine According to this is the promise made by Christ Matth. 5.33 Seeke first the kingdome of God and the Righteousnesse thereof and all other things shall be cast vpon you and that saying of the Apostle Godlinesse is profitable to all things 1 Tim. 4.8 which hath the promise of this life and of that which is to come There is nothing more vsuall than this to incourage vnto godlinesse or to discourage from disobedience and wickednesse Deut. 28. Leuit. 26. If thou shalt diligently doe that I command thee saith the Lord thou shalt be blessed in all things contrariwise cursed shalt thou be Thus it is promised by the Prophet if the Sabaoth bee consecrated Esay 58.14 as glorious vnto the Lord c. I will cause thee to mount vpon the high places of the earth and feede thee with the heritage of Iacob thy Father Hag. 16. And on the contrary side Yee haue sowne much and bring in little saith Haggay ye eate and haue not enough ye drinke and are not filled yee cloath you but are not warme hee that earneth wages putteth them into a broken bag because the house of the Lord lyeth waste The want of this consideration maketh men so eager in seeking worldly profit and so slack about the aduancing of Gods Kingdome and building of his house to the ineuitable losse not onely of the things sought after by worldly mindes but of the soule perishing in hell fire for euer Quest 127. What pray you for in the first of these which is the fourth Petition of the Lords prayer Answ We pray for all things necessary for this present life and therefore we aske but for bread and for this day Ioh. 6.27 Explan To follow the method before vsed in the three first petitions The speciall order of this petition before that which is for the remission of sins is first to be considered and because it is immediately after this Petition Thy will bee done It is placed before this Forgiue vs our Trespasses c. Not for that the things of this life are to be sought before those that concerne the life to come for against such surmises the Lord hath plainely commanded Seeke not the foode that perisheth but that which endureth vnto eternall life that is in regard of your earnest care and study for spirituall food and saluation euen neglect seeking daily bread The reason of this order then is to prouide against our infirmity whereby wee distrust God for bread food rayment and worldly deliuerances when we professe that we belieue in him for the remission of sin and deliuerance from damnation For the Lord Iesus being priuy to this our weaknesse to make vs to see and to be ashamed of it followeth our own order both secretly taxing this our corruption and discouering our little faith euen for maine matters concerning saluation and also helping it by beginning with things temporall wherein we haue a sensible taste of Gods goodnesse and ascending to things spirituall and out of all bodily sense 1. It sheweth how much we prefer the food that perisheth We aske bread before remission of sins why that finding it to be true in our own hearts we may be emptyed of these immoderate worldly cares much more than other naturall creatures
non candem cum martyribus passionem subimus at si corpora castigemus c. possumus candem cum illis vitam aeternam obtinere Although we suffer not the same passion together with the martyrs yet if we chastise our bodies we may attaine the same life euerlasting with them Hee hath no other meaning then the Apostle neither could approue of the violence vsed to the body seeing the Donatists seeking thus the glory of Martyrdome are by him earnestly inueighed against 3. The Thanksgiuing is for all and euery of the benefites of this life both generall and speciall for seasonable weather to praise God for which was made Psal 65. for deliuerance from the enemies and victorie ouer them for which is the Song or Deborah and Barack Iudg. 5. for plentie of all things for which is Psalm 114. Psalm 104. c. We also praise God for freeing vs from any euils wherewith we haue been bodily oppressed from plague pestilence famine captiuity particular sicknesses c. for which the people of Israel Hezekiah c. may be examples vnto vs. This petition therefore comprehendeth chiefly the eighth commandement and in the branches the fifth touching gouernours and superiours the sixth touching life and health the seauenth touching chastitie the exercise of filthy lust being a shortning of the dayes and a decay of the strength and the ninth touching false witnesse through which it cannot be well with men for the bodily state The deprecation is let nothing hinder but that thou mayst giue vs our daily bread the supplication Giue vs our daily bread the thanksgiuing thou giuest vs our daily bread for which we praise thee Quest 128. What pray you for in the second of these petitions which is the fifth of the Lords Prayer Answ That God would freely forgiue vs all our sinnes and trespasses against his lawes as we doe from the heart forgiue the offences by men committed against vs. Lament 3.39 Esay 59.1.2 Explan For the order of this petition it followeth that wherin we craue the good things of this life which are needfull for vs teaching that the maine hinderance of our prosperity and the cause of aduersity and misery is sinne which till it be remoued hindreth that wee cannot enioy the good things wee desire nor bee free from the euill things which we decline This in short is taught by the Prophet Ieremy Wherefore is the liuing man sorrowfull man suffereth for his sinne and by Esay The Lords hand is not shortned nor his eare heauy but your sinnes doe seperate betweene your God and you And nothing is more vsuall then this in all the Sermons of the Prophets and in al holy records of examples this being the principall drift of all to set forth the miseries of sinners and vngodly men If wee haue therefore prayed for food rayment and other necessaries but yet are destitute the cause is our sinnes remaine wee must humbly sue for the pardon of them and to haue Gods wrath against vs for them pacified otherwise all our calling for daily bread is lost labour 2. For the sense of the words trespasses by Matthew called debts by Luke sinnes for sinnes are debts because we owe obedience of which we faile by sinne and because as by debt a man is in danger of imprisonment so by sinne of being cast into the prison of hell Forgiue that is seeing we are not able to pay the debts of our sinnes being ten thousands of talents accept of the satisfaction made by the al-sufficient Lord Iesus and for his sake let not our debts be required at our hands or any of them for the least of which wee are neuer able to answere Vs that is vs who are grieuous sinners and are for euer forlorne without this mercy vs that by faith doe belieue that our sinnes are pardoned helping vs against doubting and infidelity and confirming our faith more and vs who belieue continuing this thy grace to the end whereby we may daily haue sinne expiated and done away as by our weakenesse we are daily prone vnto sinne Our sinnes that is the infinite sinnes which proceede properly and naturally from vs as from a most corrupt fountaine and are no way to be imputed to thy maiesty as the Author hereof or to fate or constellation or to the Deuill onely though hee seeketh to bring vs to sinne Iames 1.14 and so to destroy vs for Euery man is drawne away by his owne concupiscence and is inticed 2. Iohn 5.16 Againe we say our sinnes emphatically that is with a sense of our own misery chiefly in regard of our sinnes vnto which wee are most priuie and at which wee begin our griefe and prayer for pardon for though wee pray for the pardon of other mens sinnes also according to that precept If any man seeth his brother sinne a sinne not vnto death let him aske and hee shall giue him life Yet chiefely we find and feele sinne in our selues most hainous and that we are of all sinners the chiefe knowing more amisse in our selues then in others and therefore we principally craue mercy for the pardon of our owne sins As we forgiue them that trespasse against vs. 2. Tim. 1.15 This is the condition vpon which we desire mercy at the Lords hands to vnderstand the meaning three questions arise Quest 1 How doe others trespasse against vs Sol. By offering some iniury or wrong vnto vs in regard of our life Trespasses against vs. goods or good name whereby they became trespassers First in the want of loue which they owe vnto vs. Secondly in the losse and hurt which wee doe hereby sustaine which they are bound to recompence Quest 2 How are we said to forgiue these trespasses Sol. By forgiuing the first the breach of that loue wherein they were tied vnto vs not bearing any mallice or grudge against them therefore nor seeking any reuenge nor taking opportunity to be reuenged though it be offered We forgiue also by forgiuing the second viz. the wrong that is done vnto vs not requiring any satisfaction at their hands and by forgiuing a debt which they owe vnto vs not requiring any payment in the case of extreame pouerty But the first is all the forgiuenesse which the Lord requireth at our hands out of this case and wee doe well remitting the malice though wee exact satisfaction where there is ability so that a trespasser may be forgiuen and yet lawful satisfaction required and a debt may bee forgiuen and yet the condition here set downe not performed viz. if the minde bee not reconciled but continueth still offended Quest 3 Is it sufficient for him that hath offended his brother if he hath forgiuen him to acquite him before God Sol. It is not sufficient for so man might bee able to forgiue sinnes which is blasphemie to affirme Men therefore can onely forgiue the trespasse against him the trespasser remaineth still obliged to Gods eternall wrath vnlesse by
the death of Christ from all sinne for blindnesse spirituall expelled for hard hearts mollified and for the extreames and barres of grace despaire and presumption remoued for loue abounding where offences against vs a bound and for malice banished and purged out of vs. Psalm 32. Blessed is the man whose sinne is couered and to whom the Lord imputeth not sinne Hee therefore that is made partaker of this cannot but blesse God againe yea all the Saints in heauen do euer without ceasing sing of this Reuel 5.9 Thou wast killed and hast redeemed vs to God by thy blood out of euery kindred tongue people and nation and hast made vs vnto our God Kings and Priests and we shall reigne vpon the earth c. The supplication therefore is Forgiue vs our trespasses Let none of our sinnes euer come in remembrance against vs but be washed away in the blood of Christ the deprecation let nothing hinder but that thou maist forgiue our trespasses the thanksgiuing thou hast turned our hearts and forgiuen our trespasses wee praise thee therefore and this alike concerneth the whole law Quest 129. What pray you for in the third of these which is the sixth petition of the Lords Prayer Answ That the Lord would not suffer vs to be carried away by the temptations of the world the flesh or the deuill to the committing of sin but that he would deliuer vs from the euill of all temptatious both sinne and damnation Explan For the order of this petition it is added vnto the former made for our soules good so that there be two petitions for our soules and but one for our bodies teaching vs that our care for our estate spirituall before God ought to be double to our care for things temporall and of this world And good reason because the soule liueth for euer the body but a short time the things of the soule are permanent and lasting euer to the comfort of it the things of the body are slitting and fade soone away Lastly the soule is most excellent and of more worth then the whole world the body is base euen as the dust of the earth from whence it was taken and vnto which it shall returne againe So that they do foulely forget themselues which care altogether for the body and take little or no care for the soule when it is poore miserable and naked as is the manner of most men 2. This petition is immediately subioyned after the other crauing the pardon of sinne to teach vs that this is not the only care of Christians to seeke to haue sinne pardoned but they ought as earnestly to striue against sinne and to resist it for the time to come according to the warning giuen by Christ Goe thy way sinne no more least a worse thing befall thee He that seeketh for the pardon of his sinnes and not to subdue and mortifie them is like vnto a prodigall spend-thrift who is no whit the richer though he receiueth much for in like manner though he talketh often of the pardon of sinne and prayeth for it he is destitute and miserable through sinne his prayers not being heard but turned into sinne 3. After that we haue prayed for the pardon of sinne wee pray against temptations tending to sinne being hereby taught that a Christian mans life is a continuall warfare and when one enemy is ouercome and vanquished hee must prouide to incounter with another Wherefore Saint Paul speaking of this estate saith We wrestle not against flesh and bloud but against principalities against powers and against worldly gouernors c. Ephes 6 12. Euen as they which are besieged in a Towne or Castle into which the enemy attempts the entry haue not sufficiently defended themselues if some times they haue beaten backe their enemies scaling their walles or making breaches to come vpon them but they must continually prouide to do the like if they will saue their hold So in the spirituall warfare the enemies must be continually watched against and resisted otherwise we shall bee taken and spoiled of our soules If any man findeth no such need of preparing to resist he is dangerously sicke of a spiritual Lethargy some inchanting Circe hath him at his pleasure hee is sure enough for comming to his heauenly country Let all men therefore awake and seeing their danger keepe watch and ward ouer their soules 2. For the meaning of the words Temptations of diuers sorts Temptation is either that whereby God tryeth man searching and prying into his heart to see whether it be vpright as Dauid prayeth Trie mee O Lord and prooue mee and thou shalt find none iniquity in mee or giuing him some hard commandement as vnto Abraham to kill his sonne and to the young man in the Gospell to sell all that he had and to giue it to the poore or sending him some grieuous affliction which Iames calleth temptation Iames 1.2 willing vs to count it exceeding ioy when wee fall into sundrie temptations Psalm 95. 2. Temptation is that whereby man tempteth God of which the Psalmist complaineth they tempted in a proued mee and saw my workes that is by murmuring and refusing to belieue and to rest vpon Gods prouidence without seeing euident present signes of his power and goodnes and thus whosoeuer saith in his heart God regardeth not or God cannot or will not helpe in the time of necessity tempteth God Matth. 4.7 Againe there is another tempting of God by aduenturing vpon apparant danger without warrant according to which Satan tempting Christ to cast himselfe downe from the pinacle of the Temple he answereth Thou shalt not tempt the Lord thy God 3. Temptation is that whereby man tempteth man seeking to circumuent him Matth. 22.18 by trying him with politique deuises thus the Pharisees are said to haue tempted Christ for Why tempt ye 〈◊〉 yee hypicrites saith the Lord 4 Temptation is that whereby man tempteth himselfe his corrupt heart alluring and drawing him on to sinne according to that of Iames Iames 1.14 Euery man is tempted when he is drawne away by his owne concupiscence and iâ—â—â—iâ—â—d Genes 3 Matth. 4. 5. Temptation is that whereby the deuill tempteth man and prouoketh him to sinne as hee did Euah in Paradise and attempted against the Lord Christ For these two last temptations of the flesh and deuill we desire here to be deliuered from the third we pray to be kept in the fourth petition from the second in the second petition from the first wee doe not pray to be kept but rather that the Lord would trie vs and vse all meanes which hee seeth best to further our sanctification Lande vs not thus we pray because that howsoeuer the deuill tempteth and the flesh tempteth without being set aworke by the Lord yet if hee be pleased not to leade vs into temptation we shall be safe from danger Now the Lord is said to leade into temptation To leade into temptation what
forme of baptizing I baptize thee into the death of Iesus Christ no mention being made of the Farher Son or holy Ghost Euseb lib. 4. cap. 11. Hist And Valentinus an Heretique of old to haue baptized in the name of the vnknowne God and of the truth the mother of all Now such baptismes are no baptismes and those that were out of the right forme baptized had need to be baptized again but according to the right forme he that is once baptized ought not to be baptized againe whatsoeuer the person baptizing be or whatsoeuer sin the party baptized hath since fallen into And the reason is because Baptisme is a signe of regeneration or the new birth which can be but once vnto one man seeing that a man being once born cannot enter into his mothers womb be borne again This prepostrously applied made some of the Ancients though erroniously to deferre their Baptisme fearing that if after Baptisme they should be ouertaken with sinne they could not be forgiuen because that in Baptisme onely there is remission of sinnes which may not in any case bee againe iterated Whereas in truth though the act of baptising bee transient and but once performed yet the power and comfort of it diffuseth it selfe through all our life and is renewed and reapplyed by repentance after grieuous lapses of the faithfull Quest What is the inward or spirituall grace Answ A death vnto sinne and a new birth vnto righteousnes for being by nature borne in sinne and the children of wrath we are heereby made the children of grace Explan That Baptisme may bee perfect there must not onely bee the outward part water and the forme of words vsed but the inward part also mortification and dying of sinne and regeneration and liuing of righteousnesse The outward alone is no more auaileable than the rocke flowing waters in the wildernesse to saue the rebellious people from perishing before that they came in Canaan then Elishas staffe to reuiue the Shunamites childe when he himselfe was absent 1 Pet. 3.21 Vnto true Baptisme therefore must concurre a death vnto sinne in him that is dipped and a new birth vnto righteousnesse otherwise his baptisme is vaine euen as it had beene in vain for Noah when he had built the Arke not to haue entred into it in time for vnto this answereth Saint Peter Baptisme the figure that now is when it is not the washing away of the filth of the flesh but the stipulation of a good conscience For let a man be neuer so rightly baptized yet if he be not borne againe saith our Sauiour Christ that is if sinne be not killed in him that grace may liue hee shall neuer enter into the Kingdome of Heauen The death vnto sinne is signified by the dipping or sprinckling with water it being necessary that as by water the filthines of the flesh is washed and done away so by the vertue of Christs bloud the filthinesse of the soule should be washed away and it should be purged from sinne and that as hee which commeth to washing disliketh and accompteth that filthinesse which is to be washed and not any part of his body growing to him so should he that is baptized account his sinnes filthinesse and dead and no liuing part of his soule and that as he which is washed entreth into the water and is couered therewith that he may be made cleane so he that is baptized should enter into the graue with sin and be buried that as dead bodies his sinnes may decay and be abolished more and more The new birth vnto righteousnesse is signified by the taking vp out of the water the soule being lifted vp out of the puddle of sinne and clensed herefrom becomming a pure new soule as it were in the vnderstanding the will the affections and in all the desires and thoughts euen as a childe being new borne into the world and clensed from that corruption which hee bringeth with him is as it were a new creature and cryeth after the meanes of sustentation of his new life Againe it is signified by his taking into the congregation of Christians he now conuersing labouring in all things and duties of holinesse suting himselfe vnto them euen as the leaprous person being made cleane commeth to liue againe in the congregation from which hee was before seperated Lastly it is also signified in the forme of wordes Jn the name of the Father c. whose faithfull seruant and soldiour he is thus admitted to be he was before the slaue of sin and seruant of the Diuell but hee hath now changed for a new seruice of him into whose name hee hath beene baptized Wherefore hee whosoeuer hee bee that after baptizing committeth sinne is liable notwithstanding his baptisme to damnation Doth not Baptisme then conferre grace vniuersally and infallibly to the baptized by the very worke wrought and if it doth not what vertue is there in the Sacrament more then if washing should be vsed after the Iewish maner Baptisme as it is an act done by the batizer without any any relation to the disposition of the person to bee baptized beng of ripe yeares and vnderstanding hath no force to saluation by vertue of Christs ordination but if that person bee by faith within the couenant of grace then it doth conuey grace vnto him Luke 3.7 This is plaine from the Doctrine of Iohn Baptist who reproued those that came to his baptisme without repentance and inward sanctification whereby it might become effectuall to saue them from the wrath to come For had the very worke wrought beene auailable Iohn had beene worthy of blame for such a censure and sharpe reproofe of them calling them a generation of Vipers whereby they might thus be discouraged whereas otherwise by comming and being baptized they should haue receiued grace and beene saued notwithstanding their impieties and hypocrisy It is not therefore the act done that preuaileth but the right disposition of the person Baptized neyther shall this Sacrament become thus an idle ceremony but an excellent and effectuall institution to purge and confirme the faithfull Wherefore let vs renounce that opinion that holdeth the Sacrament of Baptisme by the very act of administration of such vertue as that originall sinne remaineth not any longer in such as are baptized True it is that where Baptisme is perfect and vnto the outward is ioyned the inward part the sting of sinne is plucked out both in regard of the guilt and of the punishment but for the vtter abolition of sinne this is not till death though the power thereof be broken so as that it raigneth not in vs it remaining still as a rebellious head to exercise vs to the last gaspe Quest What is required in persons to bee Baptised Answ Repentance whereby they forsake sinne and faith to beleeue the promise made vnto them in this Sacrament Explan Hauing considered Baptisme both in the outward and inward part it remayneth that we shew the
must be a generall turning from sinne in these that come to be baptized so after baptisme there is a daily practise of repentance by confession contrition and reformation For euen after Baptisme we are still subiect to sinne though we striue and fight against sinne daily the flesh leading vs captiue to the law of sin to be deliuered from which we must make a daily practise of Repentance but the seale of Baptisme is no more to be iterated Euen as a seruant being once bored through the eare by his Master without iterating this remained his seruant for euer but if he offended was chastised and reformed often so he that is once truely baptized remayneth Gods seruant for euer but because he doth often offend he must be chastized and reformed by Repentance Quest 135. What is Faith Ans It is a certaine perswasion of the heart wrought by the spirit of God grounded vpon his promises that all my sinnes are forgiuen me in Christ Iesus Heb. 11.1 Explan Hauing spoken of Repentance one thing necessarily required that Baptisme may be compleate it remaineth that we speake now of Faith which is alike required This I say is a certaine perswasion for the assurance that they haue which are faithfull vnto whom Faith is an euidence in their hands as Saint Paul calleth it Faith is the ground of things hoped for and the euidence of things not seene It is a certaine knowledge whereby a man knoweth that hee hath any thing which is made most sure vnto him for which cause it is also commonly called knowledge Esa 53.11 Ioh. 17. 1 Iohn 23. By his knowledge shall my righteous seruant iustifie many And this is life eternall to know thee and whom thou hast sent Iesus Christ And againe Hereby wee are sure that wee know him if we keepe his Commandements It is such a certainty as that it maketh things to come present according to that Rom. 8 30. Iohn 6.47 Those whom he hath iustified he hath glorified And he that beleeueth in mee hath euerlasting life Wherefore Faith expelleth doubting and vncertainty in whomsoeuer it is for which cause when Peter doubted hee is checked as hauing little or no Faith Why didst thou doubt O thou of little Faith Rom. 10.14 Eph. 3.17 The heart is the proper seate of Faith for with the heart man beleeueth vnto iustification and Christ is said to dwell in the heart by faith If it bee therefore but an imagination of the braine or an outward profession of faith in word it is but a shadow and no true grace of faith wrought by the spirit of God for it is supernaturall and diuine not flesh and bloud but the spirit of God is the author of it according to that of Christ vnto Peter Flesh and bloud hath not reuealed it vnto thee Math. 1◠6 but my Father which is in heauen viz by his spirit Of Lydia conuerted to the faith it is said Her heart the Lord opened Act. 16.14 that she attended vnto the things that Paul spake To the same tendeth that speech of our Sauiour Christ Iohn 6. Ioh. 3. No man commeth vnto me vnlesse the Father draw him and the winde bloweth where it listeth so is euery man that is borne of the spirit c. ground on vpon his promises For as without a word of institution there is no Sacrament so without a word of promise there is no faith Iohn 6.40 And as faith is not without a promise so it is not without a promise made vnto mee viz. fulfilling the condition with which euery promise of God is made For it is not sufficient because the Lord hath promised He that beleeueth in the Sonne shall haue euerlasting life and I will raise him vp at the last day that a man hold this and through Christ beleeue the acomplishment of this vnto himselfe but he must by faith apply it lawfully fulfilling the condition which the Lord requireth and the condition is to be baptized to true repentance Rom. 6. dying vnto sinne as Christ died and rising vp to newnesse of life as Christ was raised vp vnto the glory of the Father for the words of the promise are He that is baptized beleeueth shall be saued which baptisme is only expounded then to be when sinne is dead and buried and grace which is newnesse Prou 28.13 liueth The condition is to confesse and forsake all my sinnes to deny my selfe to walke after the spirit and not after the flesh Rom. 8.1 If then I doe thus and lay hold vpon the promise I beleeue it law-fully and the mercy promised is sure vnto me otherwise my faith is vaine and the promise is to me of none effect Obiect If it be so then Faith can neuer make a man sure of his saluaition because it may bee that although hee doth now walke after the spirit in newnesse of life yet hee may fall from this againe Sol. A man cannot be so sure as that he may now grow secure and remisse in going forward in that new life which he hath begunne for he must alwayes worke out his saluation with feare and trembling not be high minded but feare serue the Lord with feare Rom. 12. Psal 2. Math. 16. Iohn 17. and reioyce before him with trembling but hee that beleeueth so as hath beene said is so sure as that the gates of hell shall not preuaile against him Christs prayer shall be stronger to keepe him at one with God than all contrary powers to set enmity againe betweene God and him Rom. 11.29 Iohn 13.1 for the guifts and calling of God are without repentance and his owne he loued vnto the end he loued them And this is a reason rendred by S. Iohn 1 Iohn 2.19 Iohn 17.20 why some that were before counted faithfull turned Heretiques They were not of vs for if they had beene of vs they had continued with vs. Whatsoeuer is or can be said to weaken the force of these grounds presumptuously fighteth against that most cofortable euideēt Prayer of Christ Psal 32.1 I pray not for these alone but for them also which shall belieue in my name through their word So that who-soeuer doth rightly belieue in Christ hee hath Christ on his side by the merit of his prayer vniting him vnto himselfe so that he is made a member of his body no more to bee rent or pulled from him Rom. 3.28 That all my sinnes are forgiuen me in Christ Iesus for this is the maine thing assured vnto mee by faith and wherein the happinesse of man consisteth according to that Blessed is the man whose iniquity is forgiuen and whose sinne is couered Wherefore it is said that by faith wee are iustified that is of sinners are made iust and righteous not onely by that purifying quality that is in faith but in regard of Gods acceptance when we by faith cloath our selues with the garments of our elder brother
of sinnes and eternall life is sealed vnto them as well as vnto their Parents euen as an Estate or Conueyance in law is made sure vnto a child together with the father by some ceremony vsed vnto it when it vnderstandeth not what is done Ezâ—k 18.18.10 Againe it is further added which they themselues when they come of age are bound to performe Because that howsoeuer in their infancy before they doe good or euill their parents estate is reckoned theirs as hath been said yet in their elder age they are taken as distinct persons subsisting by themselues and standing or falling to themselues if therefore in this due time they doe not actually beleeue and repent their Baptisme is made frustrate and vaine vnto them For then commeth the time of which the Prophet speaketh If a righteous man beget a sonne that is a thiefe or a shedder of blood c. he shall die the death Verse 20. The righteousnesse of the righteous shall bee vpon him and the wickednesse of the wicked shall bee vpon himselfe Wherefore it standeth euery man in hand now to looke to himselfe seeing that how holy Parents so euer hee hath and how soeuer religious his beginning hath been yet if these things bee wanting hee is altogether in his sinnes and vncleane If hee dyeth before wee are to account him holy and vndoubtedly in Gods fauour To whom belongeth the office of Baptizing To the Ministers onely and to none other that is not ordained to that sacred office by the successours of the Apostles and is thereby himselfe made a successour of the Apostles and partaker in that generall Commission which shall neuer bee cancelled till the end of the world Goe and teach all Nations baptizing them c. Are Lay-men are women the teachers of Nations Wee read that our Sauiour himselfe baptized not but his Disciples did which is to bee taken exclusiuely that none baptized but they namely his Apostles and other of the seuenty Disciples who were called to the Ministeriall function If it bee said that priuate persons circumcised of old yea euen Zipporah a woman circumsised her sonne and the Master of euery family killed the Passeouer in his priuat house and distributed it vnto his family whence it may seeme to be lawfull euen for priuate persons now adayes to administer the Sacraments I answere that when Circumcision and the Passeouer were first ordained there were no Priests specially appoynted but the eldest man of euery family was a Priest vnto God and did both sacrifice and performe all other Priestly duties but after that the Tribe of Leui was taken these things were done by them and not by any of other Tribes Now vnder the Gospell Christ hath ordained some from the beginning to preach and administer the Sacraments and therefore it is a confusion and disorder for others to doe those Whence it appeareth that our Communion Booke doth very iudiciously explaine that in time of necessity or danger priuate Baptisme is to bee performed by a lawfull Minister least Midwiues or others should intrude into this function Quest Why was the Sacrament of the Lords Supper ordained Answ For a continuall remembrance of the sacrifice of the death of Christ and of the benefits which we receiue thereby Explan After Baptisme the Sacrament of Initiation followeth the Lords Supper the Sacrament of Consolidation for as the one bringeth the soule into the societie of the faithfull so doth the other feed it and comfort it with heauenly comforts Math. 26. Now considering that both the Sacraments are Seales it is worthily propounded for a question why this particular Sacrament of the Lords Supper was ordeined and it is answered for a continuall remembrance For this is intimated by the Lord to be the proper end of this Institution when he saith Doe this in remembrance of me 1. Cor. 11.26 For as often as yee eate this Bread and drinke this Cup saith the Apostle yee shew the Lords death till hee commeth And this remembrance is so effectuall as that before whomsoeuer it is made it is as if Christ were visibly crucified in their sight Gal. 3 1. for to this purpose saith Saint Paul to the Galathians to whom Christ Iesus was plainely described before your eyes and amongst you crucified In Baptisme there is also a remembrance of Christes death in that as the water floweth so did his blood in streames runne out but this is not the particular end of Baptisme to represent Christ crucified but as he is vertually in vs clensing our soules and making vs to dye and to be buried vnto sinne besides Baptisme doth not so fully set before our eyes Christs grieuous passions as doth the Lords Supper wherein are to be remembred all things about his sufferings The Bread and Wine are first prepared the one by threshing grinding and baking in the fiery ouen the other by cutting downe casting them into the Wine-presse and treading with the feet of men Againe when there is thus made a loafe of bread it is diuided and broken that it may become food and when wine is thus made it is powred out to be drunke and which is a principall Analogie the corne and grape out of which they are made are the meere fruits of Gods blessing and not of mans labour and lastly this threshing and grinding and treading of these creatures are by man for whose sustenance they serue and when they are made ready can affoord no comfort to such as haue them but by Gods effectuall blessing according to that Deut. 8.3 Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God So wee are to remember heere that Christ is the Sonne of Gods loue towards vs sent from Heauen according to Gods eternall purpose for our comfort and saluation not through any labour or seeking of ours 2. Cor. 3.5 seeing wee were all enemies euer since the trangression and dead in sinne so as that wee could not so much as thinke a good thought 2. Wee must remember that Christ was threshed with many strokes of affliction ground in the milne of sorrowes and baken in the hoat ouen of Gods wrath when through the feruency heereof his sweat ran downe from him like drops of blood Luke 22.44 that he was cut downe and trodden in the wine-presse of Gods wrath due to vs for sinne 3. That his bodie was broken and his blood shed out of his hands feet and sides that he might be vnto vs bread indeed and drinke indeed 4. That all these sufferings came vnto him from man for whose comfort hee was sent from heauen sinne being the cause and sharpening the Speare and Nayles against him and mens handes being instruments thus to torture and torment him Lastly wee must remember that as Gods mercy sent him so his blessing must cause that we may liue by him otherwise wee are still subiect to perish in our sinnes that we may alwayes lift vp our
and from the doctrine of the Apostle The cup of Blessing which wee blesse is it not the Communion of the bloud of Christ The bread which wee breake Iohn 6.47 is it not the Communion of the bodie of Christ But how is his body there to bee communicated Not by Transubstantiation as hath been already shewed nor by consubstantiation so as that his body is in vnder or about the bread as the Lutherans teach but onely in a spirituall Sacramentall manner faith making him present vnto the worthy receiuer euen as hereby we possesse euerlasting life according to that He that beleeueth in me hath euerlasting life For as Faith is an eye vnto which things to come are present so it is an hand holding them a mouth feeding vpon them and a stomacke receiuing them and vniting them vnto the person that beleeueth If it be said then the Sacrament is vaine seeing by faith Christ may be receiued without it and he is not outwardly any whit the more present with his body I answere God forbid for it is Gods ordinance to helpe our faith an outward meanes to conuey vnto vs inward grace and sanctification his seale to confirme our faith in his gracious promises As when the King bestoweth any thing vpon a subiect he is assured hereof by his meere donation and giuing it vnto him but yet hee appoynteth vnto him to take the state thereof a meanes of writing and sealing to ratifie what hee hath graunted for more assurance which writings and seale though they containe not the estate about them or in them that is the house or ground in quantitie yet they conuey them vnto him so though the body of Christ bee in heauen and being giuen vnto vs by the Father is made ours through faith yet it hath pleased him for more assurance to appoynt the Sacrament hereby to conuey this rich possession vnto vs and to write and seale to our hearts that Christ is ours by his holy body sanctifying our bodies and soules and by his blood cleansing vs from all our sinnes though this body bee not in or about the bread really in the quantitie as it was heretofore vpon earth And of like nature were the ancient Sacraments appointed to the Fathers vnto which though Christ was not really and corporally annexed yet vnto the receiuers they were Christ through faith 1. Cor. 10.1 Iohn 1.29 for the Rocke was Christ Christ was the Lambe Quest 2 Be there not other wayes besides this of receiuing Christ Answ Yes the Scripture speaketh of two other wayes or meanes 1. Gal 3.27 He is receiued by Baptisme for Hee that is baptized into Christ hath put on Christ 2. Hee is receiued by the preaching of the Word whether by himselfe when he came amongst his owne Iohn 1.12 and to such as receiued him hee gaue power to be the sonnes of God Math. 10.40 or by his Disciples for Hee that receiueth you saith Christ receiueth mee that is the doctrine which hee and they taught being entertained into beleeuing hearts and their persons being welcome vnto them By the word hee is receiued as by the draught of a conueyance and Articles of agreement by the Sacraments as by seales put heereunto Baptisme being properly the seale of a new life which is the beginning of euerlasting life we being dead and buried vnto sinne the Lords Supper the seale of the comforts and strength that wee grow vnto in this life as by most wholesome meats and drinkes till that in the life to come we shall bee continually feasted with him hee being meat and drinke and cloathing and wealth and all in all vnto vs euermore Quest 3 Wherefore is the Communion of the Lords Supper receiued often and Baptisme but once seeing both are Gods Seales and assure our spirituall estate sufficiently by being once put to That the Lords Supper is often to bee receiued the Lord himselfe doth intimate vnto vs where hee biddeth So oft as yee drinke this cup doe it in remembrance of mee Whereupon the Apostle inferreth So oft as yee eate this bread and drinke this cup yee shew the Lords death till he come 1. Cor. 11.26 construing this precept to last till the comming of Christ to iudgement at the end of this world And the reason hereof is first because that howsoeuer our new life is begun at once as is represented in Baptisme yet it continueth from yeare to yeare and must haue often meanes to sustaine it and therefore though circumcision was but once the Passeouer was once euery yeare Secondly because that although we are in Baptisme regenerate and become new creatures yet the flesh still dwelling in vs rebelleth so as that we are subiect to sinne daily against which as the bloud of Christ is continually by faith to be applied to purge vs so the Sacrament whereby his death and bloudshed is represented is often to bee vsed for the more comfortable remembrance hereof euen as to shadow it out before it was the high Priest entred into the holy of holies with bloud once euery yeere Now precisely set downe how often the Lords Supper is to be receiued we cannot because it is left indefinite Acts 10 7. Acts 2.46 The practise of the Primitiue Church was euerie Lords day or first day of the weeke and at the first daily as their dangers were great by reason of the persecution euery day Wherfore in the Canons carrying the name of the Apostles it was commanded that all which came to heare the Word being Communicants should receiue the Communion Et siquis non communicat excommunicatur vt ecclesiae turbator Can. 10. ordinum violator If any man doth not communicate let him be excommunicated as a troubler of the Church and a breaker of order And hereunto do the ancient Fathers assent But this often receiuing was in regard of the times such as at the first institution the shepheard being smitten and the sheep scattered Since in the peace of the Church the Communion hath been three or foure times in the yeare and specially at Easter as succeeding the Passeouer If it be said once in the yeare is sufficient as the Passeouer was but once I answer the Passeouer required a long time euen seuen dayes for the celebration thereof and if it had been often Exod. 12.19 it would haue been too heauy a burthen vnto the people it is not so with the Lords Supper Againe this is the proper time of the right Passeouer the Lords supper in times past besides the Paschall Lambe and vnleauened bread once in the yeare there being many other remembrances of Christ in action viz. the many sacrifices now we haue onely the Lords Supper often to be vsed to the same purpose Quest What are the benefits whereof wee are partakers thereby Answ The strengthening and refreshing of our soules by the bodie and bloud of Christ as our bodies are by the bread and wine Mouns du Plessis