Herods hog then his childe 3. Flight from his massacre even in his swadling clouts faine to take sanctuary in Egypt such his exile into Egypt and in his return faine to take Galilee for a poore refuge for feare of further danger and so consequently suffering many things to his greatest derogation in the processe of his age both by the Divell and his agents and instruments wicked men 19. What else especially 1. His want and poverty in a high measure 2. Fasting and temptation in the Wildernesse 3. Labours in preaching and teaching ungratefull ones as wel as the 4. Councells and practises against his Doctrine and person 5. Violence offered even publiquely often before that his finall apprehension and time of his suffering and death 20. How his want and poverty 1. Seene at his birth his parents so poore had no roome in the Inne so born in a cave neer it where the poore lodged called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Manger or Stall so antiquity delivereth the place showne divers writers in primitive times recording it in great want and poverty 2. In his education farre from pompe or plenty in the estate of his humble and poore parents at Nazareth 3. Afterwards with his Disciples poor Fishers to the rich and proud Pharisies and Johns Disciples as he professeth that the Foxes have holes and Birds nests but the Son of Man hath not where to lay his head 21. How in his fastings and temptations As his use was in great abstinency so else in the Wildernesse when led out thither by the spirit to be tempted and so fasted forty dayes and in that extremity endured both bitternesse of want and assaults of Satan in the discomfortablenesse of hunger and thirst and want of company in the vastity and solitude of the Wildernesse so on all sides encompassed with misery if possibly to have been by sorrow or subtilty overcome but the end he the vanquisher and at last Angels to his blessed comfort after hellish and grievous temptations came and ministred unto him 22. How in his labours and paines Continually going about doing good as his very enemies confessed frequent and fervent in prayer and preaching visiting and healing the sicke the blinde and lame clensing the Lepers raising the dead disputing reproving and confuting the gaine-sayings of the stubborne Pharisies Saduces and Scorners whipping the prophane persons out of the Temple and though instructing the weake powerfully overthrowing the insolent impostors and deniers or despisers of the truth 23. How by practices and counsels against him and his Doctrine By his suffering and bearing the vile and standerous speeches of those that called him glutton and drunkard friend of Publicans and sinners deceiver impostor and said he had a Divell and cast out Divels by Belzebub Excommunications and revilings of the Pharisies Scribes and Herodians and all the curses they could give when he blessed and blessed of God The Pharisies and others their practices in their counsels to intrap him in his speeches and seeke his life at least to overthrow and disgrace his doctrine 24. In what manner Their Disciples and Herodians cunningly asking him questions if lawfull to pay tribute to Caesar that if he affirme it the people might hate or stone him if deny it the Roman Governours might take his life other questions of the Law and the like with malicious intent to hurt and intangle him and other whiles condemning him as an Heretique sending officers to apprehend him taht were overcome by his Doctrine and excommunicating those that followed him and pronouncing them accursed c. 25. What open violence 1. So much that though the Rulers were moved divers with his workes and did esteeme and honour him they durst not professe it for feare of others of the Jewes and Pharisies and Herodians Ioh. 9. 22. they tooke up stones to kill him Ioh. 7. 19. and 8. 59. 2. They led him to the side of a hill to throw him downe headlong but he passing through the middest escaped Luke 4. 29. his time was not yet come determined of the Father and more and greater torments and sufferings were by him to be sustained 26. VVhich were those Those grievous ones neere his passion when apprehending the heavy wrath of God due to sin and the heavy burden that lay on all mankind as it were wrestling with him 1. Not only prayer Father if it be possible c. and thrice iteration of it in bitter heavineste of spirit 2. And wresting from him but even in deadly anguish of that fearfull Agony in body and soule and sweat of drops of blood And lastly his life in that terrible and fearefull manner by crucifying being made a sacrifice for sin when his body torne and his soule tormented under his fathers displeasure he cried Eli Eli c. that he was a man indeed of sorrow when he so bare our infirmities Esay 53. for what sorrow was ever like his Ier. Lament 27. VVhat considerable in his crucifying The unjust execution and manner of it the meanes of it Gods determinate counsell for our good the malice of the Jewes consequently his death and burtall How the unjust execution and manner of it 1. As it was before Pilate a Roman and Heathen and by himselfe confessed unjust Judge as 2. Who acknowledging him guiltlesse and acquitted him indeed and justice yet at the Jewes importunity for respect of persons and partiall favour condemned him 3. By the malice of the Jewes procured 28. What meanes here seene 1. Seene to men the unjust Judge his partiality malice of the Jewes their malicious accusations and false witnesse when all faile prayers and threats if thou let him escape thou art not Caesars friend 2. Seene to God mans redemption hereby redeemed his determinate counsell this meanes to bee thus made this sacrifice offered and Christ thus to suffer for many Drinke this cup c. 29. This was the greatest of his sufferings Yes for thus hee suffered under Pontius Pilate and was crucified wherein 1. His crowning with thornes 2. reviling mocking and spitting on 3. buffetting c. 4. false accusers and accusations 5. Purple robes in scorn seeme but sparkes to the ensuing flame 30. Wherein shewne When both in body and soule tormented pierced thorow with sorrowes and pressed to death temporall and his soule even feeling the misery of the eternall 31. How meane you that In his body 1. Carrying the Crosse till he fainted under it 2. Nailed to the Crosse the most iguominious death 3. Veynes and limbes rent with cruell torments of all parts 4. Paines of death body and soule parting 5. To comfort him gall and vineger to drinke in encrease of sorrow and scorne 6. Lastly side pierced and heart bloud let out as hands and feet before pierced and wounded In his soule 1. Suffering with his body the separation from the body torments of ignominy and shame but much more the 2. Separation from God and heaven by guilt of our offences by the anger of God
fully dead he had fulfilled the law and curse 2. Later lest his Disciples faith might faile or comfort too long be deprived and their hope to be turned into despaire 6. How the Prophesies Both of Hos. 6. 2. After two dayes c. and the third day he shall rise Jonah 1. 17. and 2. 2. utged the 1 Cor. 15. 4. c. Christ himselfe Matth. the 17. 12. 23. The Son of man shall be slaine and rise againe the third day and Matth. 20. 10. Mark 10. 34 Joh. 2. 19. 7. How the type of Jonah As is declared Matth. 12. 40. as Jonah was three dayes and three nights in the Whales belly so must the Son of man be in the heart of the earth 8. What more considerable in the time That it was 1. The first day of the week the Lords day our new Sabbath the Christians rest the day whereon the creationbegun and the day of the second creation so by Christ perfected our redemption 2. Morning early the first time of the day so day of grace here begun and true light arise in it and enlighten it 3. Extraordinary light of the world as before the Sun rising to shew the new Sun of righteousnesse with his preventing graces riseth so for the illustration of the new world in that true light 4. The first Month with the Jewes as a beginning of the new yeare of joy and eternall Jubilee of all Saints 5. Spring of the yeare so the spring of the new world as the day spring from on high so the worlds new birth and spring in restoring peace and redemption 6. Time of the Passeover when to fulfill the Passeover the true Pascall Lambe was offered the ceremonies so to cease all shadowes abolished the truth it selfe appearing 7. Finally he rested the Jewes Sabbath to the fulfilling but end thereof at his death that brought new life to the Christian Church and Sabbath by his Resurrection What note you in that action his Resurrection The efficiency in the power of divinity whereby according to the decree and will of God his soule reassumed the body and raised it out of the grave The effect in him his body raised from death to life the first fruits of them that beleeve The effect in us spiritually our raising from the death of sin to the new life of grace Corporeally our assurance and earnest of our resurrection at the last to the strengthning of our hope and confirming of our faith The effect in Types thereof for our farther comfort and instruction 9. What was the efficiency The great power of the divinity united to his humanity and by that to us as his members to the raising of him the first fruits and us at last that though it suffered him to sleepe that three dayes death in his passion did not leave his body in the grave nor suffered that Holy One to see corruption and in the same vertue by his merits after our sleepe of death will at last raise us out of the dust 10. How the effect In both his humanity and by him over ours in the mighty power of the divinity and raised him first and so will us at the last 11. What Types thereof Not onely Jonas by those three dayes in the Whales belly representing the time of our Saviours stay in the grave and bosome of the earth but Isaac after a sort at his birth in the deadnesse of Sarahs wombe and Abrams age received from death and more at his binding for the sacrifice on Mount Moriah restored to life and a figure of this onely Sonne of God and Sonne also of Abraham Christ here offered in sacrifice on the Crosse and thus restored to life 12. What other Types were there Both Adam himselfe Enoch Elias and divers other types of him and Emblemes herein of him and of the resurrection 13. How was Adam Though in him we all dye yet whiles he was in the state of perfection see wee in him a type of Christ the second Adam and the resurrection who in a dead sleepe had the woman taken out of his side his spouse named Eva the mother of the living as Christ in this dead sleepe had out of his side sending forth water and bloud the Church his spouse taken as it were out of those wounds by his death who is the mother indeed of the living 14. How was Enoch As one that walked with God and so taken from men was no more seene but raised so to life from state of that mortality 15. How Eliah In that manner taken away from men and mortality by the chariot of God translated to heaven to have this part in the resurrection of the just and be an evident type of Christ and embleme of the same 16. How any others The three in the Old Testament raised to life the widowes sonne of Sarepta the Shunamites son and the man raised by the Prophets body The three in the New Testament Lazarus the widowes son of Naim Jairus daughter all as it were to shew us the power of God in them and so many emblemes of Christs resurrection who was so the seventh of them that were raised or tenth of them all that were types and emblemes of him and his resurrection as a perfect number as from whom they received all the holinesse vertues and power of the resurrection which they were ordained to foreshew as figures of the same 17. What learne we hence Our duties as of mortifying our earthly members in remembrance of his death so a rising from the death of sin in the remembrance and power of his resurrection who dyed for our sinnes and rose againe for our justification who will so raise our soules in this life as both bodies and soules after death at last and also many other comforts hence arising 18. Which are they 1. Both the strengthning and confirmation of our faith in the comfortable remembrance of Christs resurrection already performed and so many other Saints of our owne nature of flesh and bloud with him or emblemes of him 4. Erection of our eye of hope to the state whereunto hee our eldest brother is entred and hath already received and invested divers in life and the resurrection of the just 3. Comfortable walking in this vaile of misery where we must one day meet with death in regard of our assurance in him of a joyfull resurrection 19. What fruit hereof Fourefold 1. heavenly minde set on heavenly not earthly things 2. Holy life new borne babes pure innocent and harmlesse 3. Joy in the graces and Spirit of God and in heavenly not corruptible things 4. Growth and increase in holinesse as branches of the true Vine Christ c. 20. What followeth In the sixt Article the second degree of his exaltation in his ascension to heaven in these words Hee ascended into heaven 21. What herein to be considered 1. The matter action ascension termini from earth to heaven 2. The manner in the presence of many witnesses with the time and
types thereof and analogies to be observed 22. What analogies herein An analogy or correspondency of it both to the descension as he came downe to earth from heaven the bosome of his father and height of glory by his incarnation so here he ascended from earth to heaven to his father and his right hand in Majesty by his glorious ascension The types thereof Moses Enoch and Elias of whom hereafter 23. What the ascension or action His glorious ascending to heaven in the sight and presence of many witnesses as it were foretold accordingly performed 24. How foretold Both by the Prophet David thou art ascended up on high hast led captivity captive and given gifts to men By himselfe Joh. 14. 2. I go to prepare a place c. Joh. 20. 17. I ascend to my Father and your Father to my God and your God By the types of it in the old Testament Enoch Moses and Elias 25. Why in sight and presence of many witnesses To their comfort and our confirmation that as his resurrection manifested to the women the Disciples one after another and sometimes two or three and then more together even till more then 500. at once so many times during his abode on earth so his ascension as every part of his actions for us and so our faith might be confirmed in the mouth of many witnesses and so indeed were by both Prophets Martyrs and others 26. Whence ascended he From earth to heaven from top of Mount Olivet by Jerusalem as it were from the earth to the heavenly Jerusalem City of the great King from the Church here to the Church above 27. To what end To prepare a place for us as he taught his Disciples To elevate our hearts to heaven and heavenly things To shew the way to us and all that are his To manifest his power and glory to mortall eyes and hearts according to their capacity that abundantly more is apparent in the highest degree to the blessed Saints and Angels in heaven 28. In what manner ascended he In an admirable and wonderfull manner as appeared by the Angels words then appearing to his Disciples and those present testifying of him and saying ye men of Galilee why stand ye gazing up into heaven This Jesus whom ye saw ascend shall so come as c. Acts 1. 11. 29. When was that Forty dayes after his resurrection during which time he was conversant on earth directing and comforting his Disciples and strengthning them 30 Why were those forty dayes interim For many good reasons and gracious comfort and instruction to his Church As 1. assurance of his resurrection in that space conversing though after a more divine manner and appearing so often and to so many 2. Confirmation of the verity of his humanity offering himselfe to be seene and touched and felt yea and eating with them though hee needed no sustenance yet as to Thomas herein descending to them to confirme their weake though ravished and admiring faith 3. Strengthning his Disciples opening their hearts and so comforting instructing and confirming them against all occurrences and times of fiery trials and persecutions 29. Did he not also appeare at other times and to others Yes but after a more ravishing strange and transcendent manner so to divers holy men As to Saint Paul on the way to Damascus but with such glory and splendor that hee was both amazed and stricken blinde but converted To Saint Stephen full of faith and of the holy Ghost even from heaven and in his majesty at the time of his martyrdome and very dissolution To Saint Iohn in Pathmos on the Lords day in a heavenly vision to the illustration of his understanding in writing that prophesie of the Revelation And to many Saints else to whom the Lord in grace yet with manifestation of some part of his glory appeared 30. Who were types of this his ascension Enoch who walking with God was taken away and no more seen Moses who ascending to mount Nebo was taken from men and Eliah who went up to God in that fiery charet and in the sight of Elisha ascended up to heaven 31. What analogy of their ascension to this As types to the antitypes usually have so those both to Christ and his ascension 1. As Enoch the 7. from Adam a holy and sabbaticall member and generation of the just walked with God and was so translated 2. So Christ the 7. of those that were ever til then raised to life of that line the Holy and Just One Prince of peace and author of our rest and endlesse Sabbath having walked with God now thus ascended 32. How Moses As that great Lawgiver and who in the wildernesse after forty dayes fast received the Law from God on mount Sinai and delivered the curses on mount Ebal and blessings on mount Geresin Deut. 27. 12. at last ascending mount Nebo though buried by God thus translated and taken from men was from the earth and tents of Israel ascended So Christ the Law-giver and confirmer of a better Law and covenant of grace after 40. daies fast in the wildernesse having vanquished Satan and on mount Sion manifested his Majesty after forty dayes conversing with men after his ascending Mount Calvary and death buriall and resurrection to life thus from Mount Olivet ascended up to heaven 3â— How Eliah As the greatest Prophet that ever arose in that state and the Church of the Jewes as who raised the dead to life opened and shut heaven at his prayer without dying was translated and ascended up to God in the power of the Spirit in that strange manner and convoy the fiery Charets and horsemen of Israel So Christ the great Prophet and Messias raising the dead in soule and body to life eternall having the key of David and opening and shutting heaven by those siery trials at his passion opening the gate of life and entring thereby at his resurrection thus triumphed in his ascension 34. Was this so manifested It might seeme so even by himselfe in his transfiguration where those types thereof Moses and Eliah met with him the Antitype on Mount Tabor as it were in a divine conference about the same 35. What was the event of it In that triumph ascending he led captivity captive and gave gifts unto men 36. What gifts Gifts and graces of his holy Spirit yea and the pouring forth of that Spirit in his Church most abundantly or as he speaketh the sending of the Comforter the holy Ghost the Spirit of truth for the direction guiding and comfort of his Church to the worlds end 37. What learne we hence In duty of humble thankfulnesse and praises often to ascend 1. In our contemplation to those high Palaces that so with preparation of soule in this life we may ascend to those high Courts hereafter whither he is gone before 2. In affection and hearty desire and longing after them by our preparation of will and wishes to be there with Christ whither he ascended and is
Seas or grave turned it to rottennesse or wilde beasts or fishes devoured it yet when he saith Come againe yee children of men no graves rottennesse or corruption can keepe them from his presence whose word can againe restore them as at first created them out of nothing 20. How is this further confirmed Even by the rules of reason at least from the justice equity and mercies of God in Christ. 21. How in reason As they in the soule pleased or offended God so to be made the object of his justice or mercy for as he is God of Abraham and God of the living of all Abraham and not a part onely his soule as else illustrated by divers examples and similitudes 22. How in the justice of God As the body with the soule offended the divine Majesty so with it to be called to account and since no such justice yet seene performed that it should hereafter bee at the last 23. How in equity As both soule and body served God and did honour him and in Christ accepted of him so both to rise to be honoured which commeth towards his mercy and as he is Father of both in Adam and Christ. 24. How his mercies in Christ As promised to all faithfull and for his promise sake both body and soule to be blessed else but a part of blessing and God and Christs servants but in part his or part of his servants raised but as his blessing perfect and promise without failing or repentance so full and perfect restoring and blessednesse both in body and soule 25. How farther illustrated By examples and similitudes of the resurrection 26. What examples Not onely Christ himselfe in whose forme we shall rise which also giveth a taste as a first fruits assurance and testimony of our Resurrection and sheweth Gods power and good will to our nature but also of divers others as the widow of Sarepta and Shunamites son by Eliah and Elisha raised to life the man by the Prophets bones and those three raised by Christ Dorcas by Peter and Eutiches by Saint Paul all farther testimonies and tokens of the very bodies resurrection 27. What other similitudes Of the day succeeding night spring after winter even flyes and Bees the Rigndove beast Myoxus and Phenix from death usually reviving to life againe seeds cast into the earth there dying yet quickned againe Saint Pauls instance of the Resurrection 28. What hence gathered That as when wee see some herbes bud in the spring we know so others may so when we see some bodies raised we may know by their example others may also or when we see some excellent Artist show some excellent workes by it wee know he can doe more if he please so when wee see God raised some and gave life and cloathed the soules with the bodies he can doe so by all the rest when he sees his time and when he please 29. With what bodies then shall we rise With the same wee live here as holy Iob saith and Saint Paul with our owne bodies yet made glorified incorruptible and spirituall bodies 30. How glorified As fitted to that mansion they shall possesse in the heavens 31. How incorruptible By doing away all corruptions and imperfections which may tend towards death or offence to the soule so a comfort whatever imperfection weaknesse or deformity there all such imperfection and defect shall be done away and the glorious soule as a glorified one so shall have a perfect and incorruptible body to praise God with eternally 32. How said a spirituall body Not that it is turned to a spirit but in regard of the excellent qualities it shall be then endued with in comparison of this body of frailty and earth that we now possesse and as it shall be comformable to these spirituall exercises of the soule then to bee used and sympathizing with that spirit subject in all things without reluctancy to the Spirit of God 33. How the Resurrection effected By the Father in the Sonne and virtue of the Holy Ghost whereby all shall be raised and brought to judgement 34. Of whom this resurrection meant Of the godly hereby princially intended the symboll of whose faith is here expressed but of all here intimated of the just to mercy the others condemnation hence consequently gathered 35. What learne we hence Good duties in preparation of our selves for a joyfull resurrection As 1. not to live like Epicures or such as expect no resurrection but in dayes of grace as preparing for a life in glory 2. To consider how though death impaire us there shall be a resurrection to renew us 3. To serve God with all our members bodies and soules also that all may be partakers of a joyfull resurrection of the just to glory 4. To be comforted against death in this hope and joyfully expresse the same in all things 36. What comforts to be hence raised In that as we may finde hough we live a thousand yeares yet wee must dye in the first Adams fall so now though a thousand or thousands in the dust yet in the second Adam we shall be raised in his forme and power so 1. To beare all weaknesse sicknesse deformity even death it selfe with patience since Christ will raise all that are his in power and beauty to glory 2. To bear the parting with our neerest friends patiently in remembrance of this resurrection and meeting againe in joy in body and soule at the resurrection 3. To beare the very parting and laying downe of this body of dust with that moderation and comfort beseeming a Christian and servant of him that will at last reward all our service done to him either in body or soule with a mercifull and just reward 37. What followeth hence As a consequent of this resurrection life everlasting for as forgivenesse of sinnes argueth taking a way the punishment death and so a resurrection no lesse it and the resurrection import the position of life everlasting 38. What is your hope then Of a joyfull resurrection to life everlasting both in body and soule to be consummate with God and all Saints in the heavens 39. What herein to be considered The life of body and soule eternity of the same The sum and consummation of all happinesse in such joyes that no eye hath seen or eare heard or could enter into the heart of man prepared for the Saints and to endure to eternity 40. What is life The act of living not so much consisting in the continuance as exercising the faculties of life and enjoying the goodnesse 41. How mean you that For that long continuance as a hundred or a thousand yeares without knowledge the light of life or action the exercise of life or doing good and the best acts of the soule is but as it were a long sicknesse and lethargy of the soule or deficiencie of life wanting the fruit and comfort of the the same 42. How doth the soule live By her owne being but from God authour of that being and
and distinct places observed answering to the severall sorts of persons and their degrees in the bosome of the Church in so comely order from all antiquitie to us in the form and structure of our Church or from the platform of them very lively representing to us the times practise and founders intentions may minde us of the same and teach its what order and decency or other respects of reverence before God and to God and all holy and consecrated things to him for his owne and to them for his sake were fit to be observed and by all dutifull sons of God and the Church religiously ought to be performed as by all godly and religious persons of all ages and devout Christians have ever been accustomea and never by any unlesse godlesse prophane or gracelesse mereticks and factious Sectaries detracted or denied so the degrees of the persons places and things consecrated as well as their consecration here instanced both in the Iewish Church and ours and thence issuing difference and degrees of the reverentiall respects to them usually exhibited both by us and them all which proved from holy Scripture and constant and continued practise of the people of God and more illustrated by the dictates of naturall justice equity and reason and so clearly vindicated from all shew of idolatry or superstition but the neglect and contempt hereof by the factious producing miserable and wretched effects both to the dishonour of God and disorder in religion Church State government wheresoever and such unreverence used and their prophanesse suffered to passe unâ—â—â— or uncorrected so the order In ours and the ancient Christian Church and why so necessary to be observed hereby sufficiently explained and against all sacrilegious gainsayers too commonly palpably found to be such plainly demonstrated and the name of Altar toward which such reverence is used and even anciently prescribed and enjoyned whence by such perhaps more despitefully handled from their calumnies and aspertions vindicated and to the true use of it according to the Churches ancient idiome asserted and restored and so both Churches Altar and other decent ceremenies in and about the same in our Church retained shewed in generall consonant to the practice of all approved antiquity and in particular of the Greek Easterne Churches thus In that point with our coâ—senting to be recoâ—ciled And for close to this Sacrament of baptisme certaine criticall disquisitions on the name of God so ordinarily used by us in our common discourses and writing usefull as more solemnly in the profession of our religious duty and observance or other acts of highest consequence as especially in the administration of the sacrament of baptisme and ceremony thereof whence also by the way other like observations on the mystery of iniquity and name of Antichrist the Beast and Whore of Babylon in such mysticall manner with much anigmaticall obsecurity by numbers and else expressed or rather unveyled and involved so in the first place the number of the heads hornes of the Beast considered as leaaing way to the number of the name of Antichrist being 666. with the illustration thereof from the name and nature of the Fiend calling himself Legion the very power at that time of that armed Pagan impiety that did afflict and oppresse the Church Saints of God the application whereof may be to to any the like times and occasions or oppressions referred and so lastly concluding with the Nomen Tetragrammaton so usually pronounced Jehovah but corruptly in stead of Jaho proved by the Text of the Bible and other authorities which might perhaps more regularly and orderly be by Iahvah yet all vowels to come nearest to the former sound though lesse rightly so as it is by some intended 1. VVHat is the outward signe in Baptisme Water wherein the person baptized is dipped or sprinkled with in the name of the Father and of the Sonne c. 2. What herein to be noted 1. The Matter or Element Water used so of old as is to be seen in 1. The leprous and unclean 2. Naaman the Syrian 3. The blind man sent to wash in Siloam Ioh. 9. 7. 4. John baptizing in Jordan 11. The Action 1. Dipping in Summer or warmer Countries 2. Sprinkling in colder Clymats or weather 3. Or for the tendernesse and danger of the infant 4. Form of words prescribed in the name c. of which outward signe and parts thereof none ought to be omitted or altered which would make the Baptisme else bee no Baptisme and which rightly once performed ought not to be iterated 4. What the inward grace The cleansing of the soul from sinne by sprinkling of Christs blood in the power of the Trinity whence a death to sinne and a new birth to righteousnesse is wrought in us 5. Whence is it Or what reason of this Because being by nature borne in sinne and the children of wrath wee are hereby made the children of grace 6. What is herein to be considered 1. The parts resembling one another the Relata and Corclata 2. Resembling our representation in the parts 3. The relation and presentation of the thing signified to the soule 4. The effect and efficacie or vertue of the Sacrament in the death to sin new birth to righteousnes And manner and reason thereof explained For whereas by nature c. 7. Which are the parts resembling one another The 1. Water representing the blood of Christ. 2. Sprinkling thereof on the body the washing the soul. 3. Action of the Priest The operation of Gods Spirit Blessing the action 4. Form of words prescribed Power of the Word and vertue of the Holy Trinity promised 8 How distinguished into Relata and Corelata The 1. Water 2. Sprinkling 3. Action 4. Words The outward part of Relata to the Blood of Christ Washing the soule Operation of the Spirit Power of God to the inward part or corelata 9. Which the Relation The representation that the parts have between themselves one to another as water to the blood of Christ the washing the body to the cleansing the soule the action of the Priest and words prescribed to the operation of Gods Spirit and power in the grace and blessing proposed and promised 10. How the presentation of it to the soule In those outward Emblemes as seales shewing the grace by faith throughout the whole life apprehended and exercised by the power and operation of Gods Spirit making it profitable to the soule 11. What the effect or efficacie and vertue thereof 1. The death to sinne being baptised into the death of Christ and the soule so washed in his blood made clean and dying unto sinne that is crucified in us as we unto it 2 The new birth unto righteousnesse as being baptized and buried with Christ in his death wee are also raised up in him to newnesse of life and sanctification 12. What is intended herein 1. Our mortification of sin and the old man in all the corrupt lusts of the flesh
Assyrian Babylon Grecian and Egyptian Militia and Armes had done before them but now numbred by legions whiles Saint John beheld the rude multitudes more swaying by number then by wisedom then reigning and raging in the world and afflicting the Church how appliable to all Aâ—tichristian practices oppressions and oppositions when and wheresoever that man of sinne that first began to move in the Apostles times by Schisme and Heresie the dregges of Gentilisme the nurse of later paganisme shall get head in the power of the Beast among the beasts of the people against the Saints and Church of God to be so high advanced there to defile and prophane it by his own presence bringing in the whore of Babylon or confusion with the Cup of abominations of false strange and wil worship unreverence and prophane novelties the idols of fancy innovating whorish inventions of those that run after strange Gods Religions where rude armed impiety by barbarous force more then gracious wisedome and godlinesse by good counsell can prevaile I leave to be considered by the wisest and most judicious So retur ning from this mystery of iniquity to that divine mystery of the name of God But why said you before that Nomen Tetragrammaton was corruptly pronounced Jehovah It is most evident though it have so long escaped the most curions inquisition of so many thousands nay Myriades or millions of searching eyes and wits that have long sought after it for whether the Jewes by their superstitious silence lost the true sound or by their supercilious envie conceal'd it from us the Gentiles and so at last perhaps lost it as they did their ancient Musicke and Meeter of Davids Psalms in their captivity or propter peccatum as they confesse yet what the true sound is easily to bee discerned by them and us may thus plainly appeare for that it is truly to be pronounced Jaho or Jahu trisyllabum is thus proved by their owne writings and strangers First we may finde in ancient Greek Copies and Poems yet extant that name rendred Iâ—â— Jao wanting the letter h or aspiration whereby to write as we may Jahoh But more then this in the Bible it selfe where that name is fixed to the end of any proper names they may most plainly perceive it there as in Isaiahu Jeremiahu Eliahu and the like Thirdly where it is prefixed to proper names as in Jehoram Jehoiada Jehoshap at and the like it is plain where we know by the Grammar Rules Camets by increase of syllables is turned into Shevah which yet is not so little an e as is now sounded but rather French i Feminine sounding our lessâ— a or broader as old Gramarianâ— testifie as in Solomon Rehoboam and many other like words expresly found Fourthly in the contracted name Jah it is evident the two last letters are cut off or left out as usuall with them and seene in many like words and especialâ—y in the Conjugations Lamed He and Lamed Aleph is most frequent where Aleph and He with their ending vowels are commonly cuâ— off much more might be added for confirmation but this may suffice but for the word Jehovah it is onely the vowels of Adonai used to be read for it is preposterously added to the letters of that name So ending with this Sacrament come we now to the Lords Supper SECT 3. Of the LORDS SUPPER The Lords Supper why instituted and how a memoriall of Christ and his death and that his sacrifices with the Analogy or resemblance that relation â—t hath to the same and to the Pascal Lambe and all those other legall saccrifices so often used all of them having relation to Christ being the perfection of them the benefit of whose sacriâ—ice and perpetuall memory thereof with thankfulnesse 〈…〉 prime reasons though other ends also proposed the institution how it differeth from baptisme many wayes and how it selfe in divers respects called by divers names the parts of it the outward signs ceremonies and actions by the Lord prescribed and observed the other circumstances to the same belonging also propounded to be considered the near resemblance and fit relation of the outward signe and inward or of our receiving the elements of bread and wine and other holy actions and ceremonies to the receiving of the body and blood of Christ by faith and our nourishing and strengthning by the same the manner of Christs presence in the blessed Sacrament as ineffable rather to be reverently admired and thankfully confessed then curiously to be disputed of or contentiously to be enquired after as the Fathers teached therein acknowledâ—ing a most divine Mystery yet neither transubstantiation 〈…〉 Consubstantiation thereby to be conceived but the Mystery rather more divinely to be understood and accordingly by the ancient â—tiled the figure of it and speeches of the Church and holy Scriptures concerning it and the worthy receiving thereof So the comforts and benefits in the religious receiving and using it and in the grases vertue and effects thereof come to be christianly meditated on and remembred and hereby reasons urged why kneeling at receving the holy Communion and other the like reverent gesturet and postures of the body are in the Church and at such holy actions to be used with the difference and distinction of all such religious and ceremonious as well as civill reverence from the divine worship aâ— also reasons for it why wâ— Christians doe usually worship and have our Churches so placed looking towards the East as it were thereby causing it 1. VVHy was the Sacrament of the Lords Supper ordained For a continuall remembrance of the sacrifice of the death of Christ and the benefits we receive thereby 2. What is hereby intimated Tâ—e end wherefore it was ordained viz. First The memoriall of the I. Thing it selfe 1. The Pasehall Lambe now offered indeed Christ. The death of the Lambe of God The sacrifice by his death immolate II. The benefits we receive thereby Secondly The perpetuity of this memoriall to be continued in the Church till his comming a-again at the end of the world as in the institution Do this in remembrance c. and To remember the Lords death till he come 1 Cor. 11. â—6 3. How is it a memoriall of Christ In that as bread and wine are prepared by many strokes of affliction and labour for the comfort of the body so was the bread of life and living water or wine of his bloud for comforting the heart prepared for us and our soules 4. How seene in this bread of life Christ As bread is prepared by 1. Threshing 2. Grinding 3. Baking 4. Breaking 5. Dividing to be eaten So Christ was 1. Threshed with many strokes of anguish and affliction of body and soule 2. Ground in the mill of much sorrows 3. Baked in the fiery oven of Gods anger against sin Mal. 4. 4. Broken for our sakes that we might be made whole and fed with this bread of life 5. How in this wine of his bloud As
of Christs death and benefits received thereby 20. How is it called Both Coena Domini the Supper of the Lord of the time and occasion when instituted Mensa Domini of the benefit of nourishment and food 1 Cor. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the meeting together of the Church for celebration thereof Communio of the union with Christ the communion of Saiâ—ts members by it and communication and participation of the faithfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thanksgiving and commemoration of Christs blessings Sacrificium by the Ancients but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prayse and thankes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as propitiatory Missa of he late Romish Church either of the division of the rest of the company and this left for the chiefe the receivers or of the alâ—es and oblations thither sent or as some define of the sacrifice and elevation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a signe or ensigne or elevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice or that token and action of and in the sacrifice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the elevation 21. Is it then a sacrifice Nothing lesse yet the commemoration of that sacrifice by Christ once offered and so a holy mystery and signe of that gracioâ—s redemption of all the Elect continually to be remembred with the sacrifice of praise and thanksgiving as is more fully expressed in the parts the signe and thing signified 22. What is the outward part or signe Bread and wine which the Lord commanded to be received 23. What note you in this 1. The matter or elements bread and wine 1. Bread c. 2. The Authour the Lord commanding 2. By the Lord. 3. The action the institution consecration communicating receiving 3. Commanded to be received 24. What for the outward ceremony The bread and wine the elements appointed The breaking and powring out prepared to be used The blessing and consecration in words prescribed The distribution and delivery receiving and using in the action of the Priest Communicant 25. Is all this prescribed Yes for is we observe it we finde it all that 1. At the end after Supper whence the Lords Supper 2. Christ tooke bread and likewise the cup. 3. He gave thankes the consecration 4. He brake it 5. He distributed gave it so fâ—r the cup taken given 6. He said take Eat this is my body Drinke ye all of this this is the bloud of the New Testament c. 7. He commanded the Celebration so do this Often use and continuall as oft as ye doe it in remembrance of me and so as the Apostle expoundeth it to remember the Lords death till he come 1 Cor. 11. 26. 26. Why are these things observed As principally setting before our eyes the efficacie and vertue use and end of the Sacrament 1. As taking of bread as the Lord tooke his Sonne and gave him for a sacrifice as Abraham commanded to offer Isaac type of Christ his only Sonne 2. As breaking and pouring out as Christs body broken and bloud poured out 3. As giving thanks and consecration whence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. As distributing as he and his graces distributed whence a communication and communion 5. As taking it apprehension of Christ and his merits by faith 6. As eating virtually application to the soul. 7. As drinking the refreshing of the languishing soule in the fountaine of grace 8. As universall words all of you to signifie the universality of his graces to all 9. As forme of words uniformly set downe in the foure Evangelists for unity and uniformity of faith doctrine manners 10. As prescription of it to all and at all times or often doe this as oft c. and so 11. As the continuance of it in the often celebration 27. What of the other circumstances As lesse materiall and not so primarily noting the efficacie use or end not so much insisted on and so left to the Churches order and discretion 1. As the time supper time altered to morning prayer time as the morning sacrifice in the morne of the new Church which in the even of the old 2. As the place in an upper Chamber now the Church yet the highest roome on earth 3. As the persons Disciples only yet then the whole Church in â—ommunis now all the faithfull 4. As the gesture sitting or lying down now kneeling as of most reverence and humility best fitting the sacrifice of prayse and thanksgiving 5. As the leavened bread water mixed or the like not principally intended nor treated of or commanded So left to the Churches determination with whom power was left to set things in order as the Apostle said Other things will I set in order when I come 28. Why bread and wine appointed 1. Because of the fit and neare resemblance between them and Christs pretious body and bloud food and refreshing of the soule 2. Because of the imitation of Melchisedec's holy action the type hereof and the long continued use and order among them â— Because of the common yet excellent use of them 29. How that fit and neare resemblance 1. In the preparation aforesaid of threshing grinding breaking of the bread treading powring out of the wine as Christs body and bloud or indeed body and soul prepared for an offering for sin 2. In the speciall using by taking inwardly and digesting them for nourishment and refreshing of the body so these to the soule inwardly received and appropriated by faith 3. In the vertue of preservation of the hungry and famished from death so our soules from death also Of strengthening and making glad the heart as Psal. 104. 4. so this bread of life or staffe of bread stayeth strengtheneth the spirituall life and maketh glad the heart and soule of the faithfull even comforted thereby to eternity 30. How in imitation of Melchisedec As he was a type of the Messiah and brought out bread and wine to Abraham Cen. 14. 18. and this continuing in use among the Jewes as their traditions testifie both to blesse and consecrate their bread and wine especially at the Passeover and at the end of the feast such a like distribution of a pâ—â—t of the bread hiâ— under a napking and a cup of wine at the end of the feast this ouâ— Savioâ—â— as a Priest â—or ever after the oâ—der of Melâ—hijedeâ— in continuaâ—ce of that rite begun from him at the end of the Passeover when now to vanish and be abolished thus câ—useth it to stand for a perpâ—tuaâ—l râ—memâ—rance of the perfect Pasâ—eover and his eternaâ—â— Priesthood 31. How â—or the common and ordinary use As being ordiâ—ary and at hâ—â—â— yet of most excellent use the â—ustentâ—tion and comfort of life so this Sacrament easie to be comâ— by and no burdeâ—somâ— ceremony noâ— costly yet of most excellent use and comfort â—o the very soule and as easie to be come by so ofâ—en to be used 32. What the inward part or thing signifiâ—d The body and blouâ— of Christ
is of the power and by the finger of God effected so every evill thought word and act the workes of the Divell perpetrated by his lend agents and instruments 41. In the second place what meane you by the wicked world All that is not of God produced in the world viz. all the corruptions and as it is called the covetousnesse and concupiscience and pompes and vanities of the same 42. But are not these the workes of the Divell Yes and so with him and in him considered as the author in the world as the subject place and matter where seene and acted in the slesh as the agent and instrument the Divell useth in effecting them 43. VVhat is meant by pompes All unnecessary proud and superfluous excesses in the world exceeding that Christian measure and moderation becomming the servants of God whether in meat drink apparell or other vaine ostentation 44. Are all pompous showes pageants and solemnities then unlawfull By no meanes if within measure and moderation prescribed in comparison of the estate or persons to whom they appertaine 45. How meane you that All the solemnities in the publique service of God fitting the magnificence of him and his Temple all ornaments of estate belonging to King Magistrate City or University for the better administration of the government of the Church and Common-wealth all ensignes of honour and the like on lawfull and honest occasions used and worne Publique triumphs and shows in honour of Prince Countrey City or Common-wealth or any member thereof by law of God and man approved and allowed or for some good end ordained 46. VVhat doe these profit To the well and orderly government and apparant honour and decency of Church and Common-wealth yea to the advancement of vertue and so encouragement of good and vertuous mindes 47. How may it be By the fitting splendor and glory of Gods House the Kings Court City or University eminently advanced in such manner testifying the flourishing estate and prosperity of the same which every good man is glad to behold 48. Doe any envy them this If any doe as loath either Kingly Courtly or other robe of decent ornament should exceed the size of the Millers or Weavers jacket that may be apparantly seen such more precise then wise little respect the decency and comelinesse fitting a well ordered estate the honour of God and his Church or Majesty of the Prince 49. What is then here renounced Unnecessary proud vaine and superfluous pompe beyond those rules of decency ornament or honour by law and wisdome prescribed 50. VVhat are the vanities of the world All these superfluous excesses and whatsoever else savoureth of the nature of sin which is vaine 51. How is sin vaine As empty of all goodnesse and making the soule empty of grace and worse then nothing so both vaine the use not satisfying and in the end extreame vanity and vexation of spirit 52. How saith the wise man all is vanity In two respects 1. As all things in the world are but momentary and soone fading 2. As they are too much infected with sin the just sinning seven times a day and so all his actions and all things else even vanitie of vanities 53. VVhat are the sinfull lusts of the flesh Our homebred corruptions our sins and lusts traitours to our selves and owne soules by which the Divell working taketh us his captives and so we become servants to sin and him whom by his meanes we obey 53. VVhat meane you by the flesh The worse part of man the house of clay the body of death or prison of the soule as rebellion against God 54 VVhat the lusts All evill concupiscence tyrannizing over the soule by the meanes of the flesh so drawing both captive to sin and death 55. How sinfull lusts 1. By the subtilty of the Divel suggesting them 2. By the maliguity of the world fostring them 3. By the frailty of the flesh breeding them And by whom the soule infected the whole man becommeth exceedingly sinfull if we doe not resist and strive against them 56. How are we to resist them By faith and continuall and hearty prayer to God to give us his grace whereby it commeth to passe the life of a good Christian is a continuall warfare or combat against these three spirituall enemies fighting against the soule the Divell the World the Flesh. 57. In the second place how is faith here described By beleeving all the Articles of our Christian confession 58. VVhich are they Expressed hereafter in the Creed 59. VVhom doe they concerne God and his Church whereof we are made visible members of the baptisme so received into that society 60. VVhy doe we professe or learne them That we may know God and our owne estate 61. VVhat of God How he is a most powerfull eternall wise glorious and gracious God and our Creator and father in Jesus Christ. Redeemer delivering us from all our enemies Sanctifier comforting and preserving us in all our necessities 60. VVhat of our selves That though by nature we are sons of wrath in Adam yet in Christ adopted sons and made members of the Catholique Church and communion of Saints have blessed hope of forgivenesse of sins resurrection of the body and life everlasting 61. To what end are we taught this That we may both conscionably Learne Know Professe Promise Practise our Christian duties the better 62. How so By ordering our selves as the servants of so great and good a God and applying our selves to his worship and obedience as becommeth Saints 63. In the third place then how is obedience here decyphered That generall duty of ours is set forth 1. By the universall diligence in keeping and observing 2. By the universall object of this diligence the will and commandements of God 3. By the universall countenance of this diligence all the dayes of our life c. 64. How followeth it in this place As a fruit of faith whereon it dependeth for if we know God as we ought we cannot chuse but serve and obey him 65. How is this duty commended In that obedience is better then sacrifice 66. VVhy so preferred Because by sacrifice we offer but the flesh of Lambes Bullocks or other Cattel by obedience we offer our owne selves soules and bodies to God as a living holy and acceptable sacrifice mortifying and subduing our corrupt affections to the will of God 67. How is our diligence in this duty described By keeping and walking in or observing the Commandements and will of God 68. VVhat meant by keeping Our will and desire to Seeke into Learne to know Remember Lay up in our hearts Ponder consider That holy wil of God his Commandemēts 69. How to walke and observe them To direct our wayes and words and workes and counsells thoughts and hearts according to the same 70. VVhat the object or matter here named The will and Commandements of God his holy Lawes 71. VVhat is the will of God Our holinesse and sanctification in body and
and mercy to our consolation 5. Thankfull expression of praise both in word and deed life and actions for this his admired mystery and meanes of our redemption 41. What followeth in the Creed The other parts of his humiliation in his passions and sufferings death buriall and descent to the grave and hell in the following foure and five Articles SECT 6. The second degree of Christs humiliation in the fourth Article The Analysis of the fourth Article In his passion and the maine parts thereof His sufferings and obedience to the Law and thereby to death for us that by our transgressions of it had so deserved and by whose death and performance of it or obedience both active and passive we are freed if we study and strive with our best endeavours to performe the same whence our chiefest comfort ariseth As by whose stripes we are healed The many degrees and processe of whose sufferings and continuall travels labours and contumely that he throughout his whole life and especially at his death a little before it for our sakes endured and under-went are here in order described as also the most bitter potion or cup of his Fathers wrath his bloody passions with all those remarkeable ciroumstanstances agony betraying unjust judgement crowning with thornes buffetting reviling and lastly crucified that night shamefull and ignom nious death wherein how much more excellent his soul so much more sensible of misery and exquisite his torments of both soule and body though death by his death destroyed and by his buriall our graves as it were opened and our rest or sleepe ther sanctified and so we learne to sorrow for sin that caused such his hitter sorrow and sufferings yet comforted in his death that destroyed death and opened to us the gate of glory 1. VVHat is the fourth Article He suffered under P. Pilate was crucified dead and buried 2. What is hereby expressed The manner of his many sufferings he suffered in his life at his death His humiliation to death buriall under Ponce Pilate dead and buried 3. What is therein briefly then to be observed The second degree of his humiliation and therin two things especially 1. Intimated his perfect obedience to the whole Law in undertaking the performance and curse for us 2. Litterally laid downe his sufferings 4. VVhat obedience Perfect and absolute obedience which all ought to performe hoc fac vives or else cursed every one that continueth not in all these Lawes to doe them 5. How is this part of his humiliation for us In that hee not onely descended from heaven and was incarnate for us conceived and borne and so fitted in the forme of a servant to performe these things for us but was also actually obedient to the Law performing it and all righteousnesse whereby man fulfilled the Law and which is more suffered the penalty due for our delinquencies and by it was made sin for us that we might be the righteousnesse of God in him 6. How did he fulfill the Law In performing what was required and written both in the Law and the Prophets Math. 5. 17. 7. How in the Law 1. All the whole Ceremoniall Law concerned either the service and honour of God the types of him and his sacrifice Math. 15. 17. us to performe and so himselfe as Luke 2. 21. circumcised and offering gifts Lepers as every one of us Luke 1. 2. c. Math. 26. 2. Morall Law in most exquisite love to God and his neighbour all mankinde his brethren for whom he laid downe his life and what greater love 3. Judiciall did wrong no man nay even required not his owne but gave to Caesar what was Caesars and to God the things c. and over and above himselfe for others good 8. How in the Prophets What ever was written by them in exposition of these Lawes or of him and signified in types to be performed by him so he performed all righteousnesse Math. 3. 9. Were we bound to the performance Yes of the whole Morall Law and so much of the residue as were branches thereof seene in the other and pertaining to the service of God or justice to our neighbour 10. But are we now freed From the curse and servility thereof not from the duties and performance for wee are freed from the curse or bondage and feare to be in love with joy a people studious of good workes 11. But hath not Christ performed it for us Yes if wee strive to shew our selves obedient and willing to doe all righteousnesse and so it is Rom. 8. 4 he hath fulfilled the Law for us but with this limitation if we walke not after the flesh but the spirit that is who are willing to be righteous and keepe the Law though not for our weaknesse able 12. How of them that strive not to keepe it He hath done nothing for them for they walke not after the Spirit so if they be sonnes of Beliall without grace not seeking to walke godly or securely thinking or presuming Christ hath done all for them and therefore they seeke to doe nothing to their cost they will finde Christ hath nothing for such gracelesse and secure ones but hath done these things only for his faithfull ones 13. The doctrine then of faith destroyeth not good workes No but confirmeth the godly to goe on more cheerefully in good workes since there is is a reward for such godly and though the worthinesse of them and acceptablenesse be of the power of faith and in Christ yet as God is thereby more glorified so by them a more abundant reward when the ungodly or they that want them shall find none or only the miserable reward of iniquity 14. We are then bound to doe them Yes but to looke for the perfection and sweetning of them to our soules and assurance from him that they are made worthy and acceptable by faith and his most preceious blood 15. What comfort herein That there is help laid on one that is mighty and able to performe and so if we be willing though not able to performe all righteousnesse hee hath done it for us yea and borne all our transgressions 16. How is that In that second part of fulfilling the Law his sufferings for sin and bearing the punishment both in body and soule due to all our offences 17. What were his sufferings Of two sorts 1. Generally all those miseries in the flesh sustained for our sakes even in his infancy childehood and before his manifestation to Israel 2. Especially those grievous ones suffered 1. after his manifestation 2. immediately before and at his death 18. Which of the former sort 1. In his infancy the common miseries in his infancy which as the rest considered in regard of his excellency of person so much more eminently perspicuous 2. Persecution raised by Herod so soon as born in pretence of worship seeking his blood and slaying so many infants not sparing his owne childe that it was said and verified better be
against finne pressing him on all parts that hee cryed out Eli Eli c. Did God forsake him No but the heavinesse of the wrath and curse pressing on him so sore in the grievousnesse of the anguish made him insensible of the comfort so though the divinity never parted from him yet in the parting of body and soule and grievous torments he felt not the comfort though by the assistance of it he was more then conqueror 32. But how could hee in that excellency of soule feele such torment or not feele the comfort By how much more excellent in soule and spirit by so much more sensible of the wrath of the offended Majesty of God as all best soules best know and feele it when the unwise doth not consider and the foole doth not understand it but his as the most excellent so most pressed with it especially considering the waight of the sinnes of the whole world infinite in waight number and measure as against the Infinite Majesty under which his soule now groning made a sacrifice for sin as most excellent most exquisitely felt the sorrowes of death even beyond all the Martyrs and sufferings in the whole world and so might well be robbed of comfort when plunged into that gulph of misery when yet by that deepe anguish and dignity of his person with assistance of the Deity that never left him hee conquered and brake open the gates and power of sin death and hell 33. What were the consequents His death and buriall wherein by his death hee destroyed death and by his buriall he fulfilled the curse to the utmost mite to dye and returne to earth yet thereby sanctifying both death and the grave to a gate of life and way towards glory 34. How did his death destroy death By fulfilling the Law and punishment not only to the full but beyond all debt by the dignity of his person and so death having seized on him that knew no sin had exceeded his commission and the law given that the soule that sinneth shall dye and by this meanes lost both his sting the power of the Law now satisfied for them that are in Christ and his authority having beyond his authority swallowed him that knew no sin and must render him againe and with him many others in respect of whom death it selfe was now swallowed up into victory 35. What memorable occurrents at his death 1. The Sun darkned to shew Light of Truth eclipsed and Son of God that suffered as Dionysius Areopagita then in Athens perceiving it is reported to say Aut Dens naturae patitur aut mundi machina dissoloetur 2. Veile of the Temple rent as a token of opening a way for the Gentiles to come to the Church and Temple of God 3. Graves opened as a token of death destroyed by the power of his death 4. Dead bodies of Saints arose and appeared to many in the holy City as an embleme or testimony of the resurrection in his power begun in so much that the Centurion and they that stood by confessed Verily this was the Son of God 36. Why is his buriall also remembred To shew prophesies in all points fulfilled hee made his grave with the rich so an honourable man Ioseph of Arimathea having begged his body laid it in a new Sepulchre in the garden and not onely a Consummatum est afore his death but in and after his death of all things and more fully to expresse the mystery as to dye with Christ to sin so to be buried with him in baptisme that wee may rise and live with him in glory 37 What then learne we hence Many and excellent duties As 1. sorrow for sin that caused our Saviours so great sufferings especially he being our dearest Friend or Spouse Lord and Saviour The Son of God 2. A holy comfort in him that death and danger is passed and overcome if we be but truly his and in him for then hee hath fulfilled the Law for us and freed us both from curse and punishment 3. Constant patience in all tribulations both because our blessed Saviour endured greater and that thereby we are freed from eternall death and anguish which as but gentle corrections may be esteemed for what should the condemned person if life be againe granted and full pardon given care to endure a small stroke a moments griefe else and such is our case 4. Mortification of our earthly members so to dye with Christ that wee may live with him for else 1. we doe but as much as in us lyes crucifie againe the Lord of life and worse then the Jewes 2. we have no part in him we doe not deny our selves but him and shake hands with sin the world and the devill in contempt of him 5. Joy in any sufferings especially for the truth thereby more confirmed his as honoured to bee worthy to suffer for him that suffered so great things for us 6. Thereby boldnesse and resolution in any combat or terror of conscience since the greatest enemies of all are conquered by his death and death it selfe destroyed 7. Courage even in the agony and pangs of death since death is conquered the sting taken away the power abated and Law satisfied yet death and the grave sanctified for a gate to life and way to glory sweetned by his taking it on him and in that hee went before us that way to glory 38. What followeth The fifth Article or as some make it a part of the others onely He descended into hell the lowest and last step of the humiliation of Christ. SECT 7. The 5. Article He descended into Hell The exposition of the 5. Article of Christs descent into hell and divers interpretations of the same and acceptations of the words both figuratively and literally by severall authors and expositions thereof insisted on and how far forth severally according to the analogy of which onely confidence faith to be allowed of and approved whereof the exposition containing the bitter torments and even paines suffered in his soule as the second also his descent to manifest his glory preferred but the third of Lymbus and 4 5 and 6. as improper or lesse pertinent rejected but the true and Catholique sense and meaning of this Article explained and demonstrated which how it was in some Creeds omitted and divers objections against the truth of it showne answered and refused as more captious then solid which sort some taken out of Luk. 23. 4. and that saying of our Saviour to the thiefe that this day thou shalt be with me in Paradise and thirdly from his consummatum est then also on the Crosse uttered As fourthly from the want of it in some Creeds and by negative divinity for that not expresly mentioned in the Evangelists though on the contrary firmly proved by them and from divers other places confirmed and so as generally in the Church in all times and by all persons and Orthodox Writers remembred and taught received and beleeved and lastly some of their
arguments retorted on themselves and other scisenatiques and Heretiques or misbeleevers but showne more strengthning and confirming our present assertion with the use to be made of the same 1. VVHat is the last degree of Christs humiliation His descent into Hell expressed in these words He descended into Hell which some annex to the former as included in them others to the following words as a preparation to the consideration of his resurrection from the dead some repute it a distinct Article 2. How is it then interpreted After divers manners and so consequently as diversly understood so variously referred 3. Whence growes this difference From the divers significations and interpretations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Hebrew and more Easterne Churches as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Church 4. What is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth either the Grave or Hell and so divers times either way accepted and used 5. What is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By it also signified the Grave and Hell and no lesse the estate of the departed indifferently whether good or bad to joy or torment 6. How many severall interpretations are there then Six at the least deduced from this ground or difference 7. Which are they The first figuratively understood for the torments of soule and in his soule suffered at in and before his death the heavy anger of God against our sins which caused his agony and bloudy sweat and crying out Eli Eli c. even as it were the paines of hell being depraved of that solace which he was wont to finde in God as learned Doctor Field speakes l. 5. de Eccles. c. 18. 8. Which the second Literally understood of the place of the damned whither he is said to descend not to suffer any torments for consummatum est was said before and the worke finished of redemption and he assured the penitent thiefe This day thou shalt bee with me in Paradise but to triumph over the Divell and Hell conquered and for manifestation of his glory there and to the disobedient spirits to their greater torments and confusion 1 Pet. 3. 19. 9. Which the third Understood the lower parts or some places neare hell but not the hell of the damned where the Patriarchs or Saints before were supposed to abide not having full sight and fruition of God 10. Which the fourth Literally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the grave to which his body descended 11. Which is the fifth Figuratively thereby understood in the phrase of the Greeke the estate of the dead 12. Which the sixth Figuratively also to signifie his stay in that state or the grave three dayes as it were the duration or permanency thereof 13. Which is the most approved interpretation The first and second as most consonant to the analogy of faith and expressed or allowed in the doctrine of our Church the others either exploded or impertinent 14. How the first approved For that it is most assuredly true that our Saviour felt most extreame torments in his soule that even the paines of hell after a sort gat hold upon him as the Psalmist and Prophet David speaketh when he sweat drops of bloud and that there needed an Angell from heaven to comfort him as Luc. 22. 34. and after cryed Eli Eli c. by the dismall apprehension of the heavie wrath of God and sorrowes endlesse due to us and lying so heavy on his soule which may further bee illustrated and proved by these reasons following 15. Which be they That such and so great sorrowes did seize on his soule appeareth in that 1. That with onely consideration of them hee was so troubled that he confessed My soule is heavie even unto the death and prayed those three times with that fervency Father if it be possible c. Mat. 26. 28. c. 2. His apprehension of the sorrowes caused these drops bloudy sweat and agony and so terrible griefe and trouble of soule that needed the Angell from heaven Luke 22. 42. c. 3. The feare of death so terrible was so apprehended that it wrested those prayers and supplications from him with strong cryings and tears to him that was able to save from death whereby he was heard in that hee feared Heb. 5. 7. which shewes the greatnesse of the trouble of his soule 4. So wonderfull was that feare he was surprised withall when he suffered that hee cryed Eli Eli c. and a second time and gave up the ghost that offering for sin 5. As he was more powerfull then all the Martyrs so he suffered more then all if all were put together from righteous Abel to this day 6. His soule being an offering for sin and soules having sinned and all the faithfull in him and their sins in his soule to be expiated and everlasting death due heavy indeed and grievous paines must needs take hold on him by which we delivered in his power though with extreame paines and sufferings 16. But what is the end thereof That howsoever insupportable by men and Angels or unutterable yet thereby perfectly redeemed both body and soule by passions both of body and soule in the power of his divinity that never left him not even in that agony passion and death when hee seemed to bee overcome whereby yet he became conqueror 17. This interpretation then of his descent into hell is approved of Yes though perabolically interpreting it yet as agreeable to Scriptures and the analogy of faith 18. How the second interpretation Literally true also as consorting with the plain text of Scripture words of the Creed and testimony of Fathers and expounded by our Church so in regard of his triumph over hell and Satan and manifestation of his glory there and to them to their greater terror torments and confusion as Saint Peter seemeth to intimate saying in the spirit hee went and preached to the spirits in prison which were disobedient in the dayes of Noah 1 Pet. 3. 19. 19. How of the third Exploded by our Church and holy Scriptures as that acknowledge no third place or state of soules departed but Heaven or Paradise the place of joy and hell the state of the damned 20. How the fourth As lesse pertinent or proper since thereby is only signified what was before expressed by hee was buried and so a tautology of buriall as to say He was buried and descended to the grave in effect but he was buried and he was buried 21. How the fifth A like impertinent interpretation and inferring A tautologie of death before expressed in that he was dead for what difference betweene he was dead and descended into the state of the dead 22. How the sixth Little other then the former for being in that state it importeth some stay and how long that was is declared in the words following The third day he rose againe from the dead 23. What then Catholiquely understood by his descent Either
of the great King as the place of all felicity 25. How of the wicked In the same power but by the hands of those wicked and infernall spirits executing Gods judgment and heavie anger against sinners so tumbling them headlong into hell into that dungeon of eternall misery and confusion where is weeping wailing and gnashing of teeth the worme that never dyeth and fire that never goeth out death gnawing on them alwayes dying never put out of that paine but so eternally miserable 26. Js this the end Yes this is the end of the judgement though of the joyes or torments no end eternity being confirmed to both and by this meanes the equity of sentence of that most just Judge eternally manifested rendring to every one according to his workes 26. Are then the workes considered Yes and they that have done well goe to life everlasting and those that have done evill into everlasting fire 27. Is life then for the workes given No but rendred according to the workes whereby the faith vertue and graces of the godly given by God were approved to the eye of God and the world and now seene by it that verily there is a reward for the righteous there is a God that judgeth the earth 28. How is his mercy then seene In giving those graces that faith that apprehendeth the Saviour Christ and charity that so covereth and satisfieth all defects so in mercy imputeth that righteousnesse that now in justice according to his goodnesse bringeth their absolution whiles the wicked wanting these are taken in the workes of their owne hands and condemned 29. The wicked are then judged and condemned for their workes Yes and that in justice as without mercy who neither loved sought nor exercised mercy but the godly in justice also but according to their works testifying their faith so not for their works nor yet without workes as they are via Regni non causa regnandi as before was declared 30. Is there no other judgement Yes there is a particular judgement for every one at the day and houre of death wherein as the world leaveth us so judgement findeth us and the soule then separated from the body receiveth particular sentence of mercy or condemnation but at the last day both men and Angels beholding body and soule joyned together shall publiquely in the sight of all to the manifestation of Gods justice to all receive the sentence to their farther joy or griefe and to the consummation thereof which is the generall judgement 31. What learne we hence Divers good duties befitting Christians and their Christian conversation 1. As vigilancy in our callings as expecting the Lords comming to call us to account for our workes 2. Care of keeping a good conscience which is an onely comfort and assurance of our soules in Christ when all bookes and so that booke withall are opened 3. Avoiding rash judgement and censure of others leaving the judgement to the Lord who shall justly judge both us and them 4. Judging our selves in time and condemning what is ill that we may so by penitence avoyd the judgement and condemnation of the Lord. 5. Raising and rousing up our selves to all good workes especially prayers and praises to God for all his gifts and graces in the joyfull expectation of his comming and reward 32. What profit hence 1. Our chiefest and best comfort that in all afflictions there shall bee an end and for all good sufferings a reward 2. Joy in all good actions that shall then receive the crowne of praise and blessednesse 3. Preparation of our soules for heaven in expectation of the Lords comming and our rendring our account 33. It is then good to remember judgement An onely meanes to avoid sin by often remembrance as of God and heaven and hell so of this judgement and the account to be made and if it were possible as it were to have alwayes the trumpet of God and voice of the Archangell sounding in our eares his Surgite mortui venite ad judicium 34. VVhat followeth The eighth Article of the Creed concerning the third person in the Trinity our beliefe in God the Holy Ghost SECT 10. The eighth Article and third part of the Creed Concerning the Holy Ghost The Analysis of the eighth Article how wee beeleve in the holy Ghost and what concerning his essence God person and name the holy Spirit and why so called As also the manner of his existence and order in the Trinity his personall ppoprieties actions and operations to him attributed for the guidance and good of the Church and so how comfort is particularly ascribed to him and he called the Comforter his gifts and graces how distinguished and distributed among the members of the Church for the good of the same how also to be retained or said to be revised or quenâ—â—ed 〈…〉 us and what sinne against the holy Ghost is and how vnpardonable So what chiefly hence to be learned for our use and comfort 1. VVHat is the third person in Trinity God the Holy Ghost called the holy Spirit of God 2. How prosesse you your beleefe in him In these words I beleeve in the Holy Ghost 3. What therein to be considered The action or duty to beleeve in or put my trust and confidence in him as was before declared The object in respect of his essence God person the holy Spirit the third person in Trinity 4. VVhat concerning his essence That he is one God in unity of essence with the Father and the Sonne who with the Father and the Son together is worshipped and glorified who spake by the holy Prophets as is explained in the Nicene Creed so very one God with them working in unity with them as was before declared onely distinguished in the propriety of person 5. VVhat considerable in his person The name and reason thereof The manner of existence in the Trinity The order action and propriety of person 6. VVhence the name of spirit From that similitude to other spirits and spirituall natures the fountaine as it were and beginning of divers hidden secret and invisible motions and actions 7. How many sorts of spirits Some causes and substances the principall other onely effects and accidents So there are spirits Heavenly ones Increate so both Essentially we say God is a Spirit Personally the spirit of God Created Angels good and bad Soules of men all causes in one sort or other and producers of admirable effects Earthly ones as Spirits in the arteries of the body Winde and motion of the Ayre are moved and divers meteors So called of their secret and imperceptible beginnings and motion 8. VVhat else spirits The effects of the former spirit both Good motions as the spirit of fortitude gentlenesse understanding and other gifts of Gods Spirit Evill motions spirit of anger giddinesse cavillation contentions c. 9. VVhat then meant by the name Spirit In generall any hidden nature secretly with force stirring or moving any thing and as wee see sometimes the
his truth if he bid thee so end thy forrowes he is a liar for it is to god from temporall to eternall sorrow if he say thou must commend thy soule to God and die so he is a liar and if it were good he would not tell thee so for it is to die in murder and going from God and a murder of soule and body and that everlastingly so only flie to Gods mercy and leave sin and Satan and if thou pray for this he cannot come nigh unto thee nor hurt thee 40. But some as Lucretia have been commended for it for preservation of chastity or vertue It may be so by heathens that know not God but not by Christians who know Gods Law and the damnablenesse of the crime and so Saint Augustine sheweth this Lucretia's vice in this though by the heathens commended for a vertue whose chastity was to be admired but selfe-murder to be discommended lib. de Civitate Dei 41. What sorts of selfe-murder Either 1. Body and life naturall by 1. Omission and neglecting of the means of life for niggardlinesse or starving through idlenesse or not using other lawfull means of preserving the same 2. Commission of ill in prejudice thereof by 1. Sins of drunkennes whoredome or excesse imparing health 2. Thrusting ones self in danger therewith quarrelling c. and 3. Contriving their owne death 1. Indirectly by coÌ„mitting some capitall crime worthy death 2. Being their own butchers murderers 2. Soul by 1. Omission in the neglecting the means of salvation c. 2. Commission in 1. Making no conscience of sin but sinning against conscience and knowledge 2. Persisting in sin without grace or repentance 4. What opposite duty required Seeking all ordinary and honest means of preservation of life and health by moderate recreations of body or minde physicke and avoiding dangers or sins so distempering both body and soule and finally for the souls health seeking the means of salvation flying sin and praying and practising repentance 43. What in other murder else to be considered The person as well as the matter manner and punishment 44. What of the persons The 1. Murderer whether 1. Principall or 2. Accessory 2. Murdered whether 1. Stranger or near of kin 2. Private person or publick 3. Offender or innocent person whereby the guilt is diversly distinguished and so accepted extenuate or encreased 45. How the principall or accessory I. The principall as prime agent the deepest in offence II. The accessory also murderers if abettors or counsellours whether 1. Superiours by 1. Unjust command 2. Wrongfull sentence 3. Not punishing murder but coâ—niving at one to the perpetration of other 2. Any others by 1. Consent and abetting 2. Counsell or hiring 3. False testimon 4. Treachery c. 46. What the other respects As 1. the parricide or murderer of father brother or near kin more abominable then the ordinary homicide Secondly the regicide or murderer of superiours or them in authority as of servants their Masters or wives of husbands or private persons of publicke accounted treason or petty treason in the lowest degree more abominable then common murder Thirdly the murder of an innocent person more then of an offender and proscribed or condemned person who is yet to be put to death by the person and manner appointed by law and not at randon by any person which were murder but done according to law is not only not evill but good and just 47. How is it said to be good and just As warranted both by divine and humane law when bloud requiring bloud God commanding that who sheddeth mans bloud by man shall his bloud be shed and who so blasphemeth or obey not the Father Deut. 21. 8. 19. 20. or the voice of the Priest Dent. 17. 12. the Sabbath breaker adulterer ravisher and divers other in Gods Law and such exorbitant offences by humane lawes commanded to be punished by death and so the Magistrate beareth the sword not for naught Rom. 13. 4. 48. All taking away life is not then here forbidden No for hence are exempted and excepted all those persons and in all those cases where the Lord himselfe 1. Giveth the sword Of justice as the Magistrate who beareth it not for naught In lawfull battel as the souldier for their Prince or Countrey In just defence as of ones selfe against theeves robbers or other necessity 2. Offereth another as manslaughter by meere chance and not of any malice or anger for whom God provideth refuge of sanctuary Exod. 21. 13. Deut. 19. 4. 49. How of Moses Phinees and the like Of speciall instinct and commission from God in extraordinary manner and if private men yet of heroicall or divine zeale but Christians must follow ordinary rules and examples not speciall exceptions or imitations of extraordinary actions 50. What else of the matter or manner Murder or the taking away the life the greatest wrong that can be done to man and defacing of Gods image is either in respect of The 1. Meanes perpetrated 1. Directly by force and violence 2. Indirectly by Poyson Witchcraft or the like 2. Manner and motion 1. Ones owne accord and that of 1. Maliceprepensed 2. Blind zeale 3. Heat choler 4. Drunkenness or other passioÌ„ 2. Another as 1. Commanded 2. Counselled 3. Hired c. to doe it 51. What the punishment Bloud for bloud usually and in some fearfull manner also according to the aggravation of the offence so that who spilleth mans bloud by man shall his bloud be spilt it being a crying sinne as Cains murder Abels bloud crying to heaven for revenge Gods judgement shewing it selfe many times in extraordinary manner revealing the murderer and presenting him to be punished as by the dead body sometimes the bloud or the murderers owne conscience 52. Why so severe punishment Because it is even 1. A destruction of the little world the Microcosme of man 2. Defacing of Gods image betwixt which and clipping the Kings coin wherein is his image yet death for it there is no comparison 3. An encroaching upon Gods office whose onely right to call men when he please out of the world 4. The greatest sin against man that can be unlesse murder of his soul which also is punished like as this bloud for bloud soule for soule so the bloud of soules is required at their hands and lyes heavy in their heads that destroy them 53. How is soule murder understood Either in respect of the life I. Naturall an unjust grieving and vexing of a mans soule II. Spirituall by first omission of duties of 1. Governours Ministers Masters to whom belongeth the guiding care and 2. Instruction of others for their soules health and salvation Second commission in being cause of sinne and offence as by provocation counsell evill example c. 54. What duties opposite required Both preservation of life and preventing so much as possible all meanes of hurt both in ones selfe and others with helping and not hindering our owne and others
salvation but furthering the same by Instruction admonition exhortation reproofe Consolation and any other pious meanes as wel as good example 55. What the sum of all The preservation of life both of body and soule and avoyding of all hurt or hindrance of the same with that crying sin of murder 56. What followeth The seventh Commandement third of the second Table importing the preservation of the chastity SECT 9. The seventh Commandement the order and analysis of the seventh Commandement shewing the severall parts and duties and their branches whether intimated or expressed and first of chastity body and soule and opposite unchastity in the severall sorts and branches or degrees of each of them whence the latitude of the Commandement in all these respects more evidently to be seen and observed where the meanes also of preserving chastity in our selves and others and the opposite offences touched the degrees in this sin from the heart and all outward signes and appearances of evill the messengers of the soule and means with and by the sences to the farther degrees of this sinne in actuall adultery and fornication where pride in attire gadding abroad dauncing and such like lascivious and wanton actions behaviour and gestures by divers Writers are sharply censured and reproved as the meanes and occasions of much other filthinesse and further mischiefe and so the foulenesse heynousnesse of adultery farther set forth and demonstrated by the vile effects punishments and the like circumstances of the action as well as lawes and execution of them duly cared for and seen to by the Lawmakers themselves with great severity and others by their example prosecuting and persecuting the crime with the greatest detestation and to that purpose the sentences of the Scriptures and Fathers as on the other side the excellent praise and commendation of chastity And lastly the meanes to be taken and used for avoiding so crying and heynous crimes the godly entring into the holy estate of matrimony and what godly caution and circumspection therein to be used so lastly of Sodomy Incest and such unnaturall sinnes and what generally here commanded and intended 1. VVHat is the seventh Commandement Thou shalt not commit adultery 2. What is the order of it Next to the forbidding of murder as the next greatest offence and in his nature so foule as deserveth death according to the law of God and sundry Nations and so placed here before theft and next to murder 3. What manner of Commandement A negative inferring his opposite affirmative viz. thou shalt not commit any act of uncleannesse but preserve thy body and soule in temperance sobernesse and chastity 4. What the negative part The prohibition of all unchastity or uncleannes of body and soule and of all signes or tokens meanes or provocations of the same or being accessory thereunto 5. What in these branches then more expresly forbidden 1. All outward actions of uncleannesse adultery fornication incest c. 2. All filthy ' and obscene speeches bookes pictures c. 3. All incontinent thoughts and lusts of heart 4. All occasions of uncleannesse as surfetting drunkennesse 5. All accessorinesse to any filthinesse in this kinde c. 6. VVhat the affirmative part Commanding chastity of body and soule and all 1. Signes and tokens 2. Meanes and occasions preservation of the same both in our selves and others 7. VVhat in these branches more expresly to bee understood 1. Both temperance sobernesse and chastity in outward actions of the body and to keepe that a Temple of the holy Ghost 2. Honesty and modesty in speeches and expressions of the minde 3. Continency sobriety and chastity of minde and soule 4. All good meanes of preservation of this vertue by temperance fasting labour prayer c. 5. Labour and well wishing to the preservation of others chastity and vertue 8. How are the parts here seene opposite or opposed Evidently and plainly as 1. Chastity commanded opposite to uncleannesse forbidden 2. Modest speeches opposite to obscene and filthy forbidden 3. Continency of minde opposite to incontinency and lusts of heart 4. Means of preservation of this vertue in our selves opposite to the means and occasions of falling 5. Labour to preserve or procure it in others opposite to the being accessory to others uncleannes 9. What is chastity The preservation or study to preserve body and soule in purity and from all pollutions of uncleannesse and concupiscence of the flesh and so Both inward of the soule Externall of the body Totall of both body and soule 10. What is inward chastity or that of the soule The purity of the soule from all 1. Motions 2. Passions of lusts and unlawfull concupiscence 11. What is the opposite or unchastity of the soule Inward concupiscence or adultery of the heart Matth. 5. 25. 1. Whether before the consent of will forbidden more expresly in the tenth Commandement 2. Joyned with consent of will and that either 1. Sudden flames or motions of lust 2. Inveterate lusts and burning in unclean flames of letchery 12. What outward chastity The possessing of the vessels of our bodies in holinesse and honour both continencie of 1. The eyes from beholding vanity and objects of lust 2. The ears from hearing or hearkning after uncleane and filthy talke 3. The tongue from filthy and ribauld speeches 4. The whole body and fact from all uncleannesse and unchaste and wanton pleasures 13. What the opposite unchastity All outward pollutions of the body or any part thereof by uncleannesse as adultery of the eyes wandring after evill and said full of adultery Active with wanton glances to entangle others Passive beholding others so entangled 1. Of the ears open to filthy communication 2. Of the tongue polluted with ribauld and lewd speeches 3. Of the fact of all uncleannesse and lasciviousnesse 14. How meane you that uncleannesse of the fact The acts of adultery fornication incest or the like pollutions committed either 1. Against sobriety without a partner inselfe polution whether Sleeping Waking 2. Honesty with a partner and I. Without consent so forced or ravished rape which as an act of Violence against the 6. Commandement Brutish uncleannesse against this and punished with death II. With consent and that either First naturall of the male with the female and betweene persons 1. Too neare of kin incest 2. Single or unmarried fornication And if first onely with one she a concubine Secondly with divers she a whore and hee a whoremonger 3. Married and that either To divers polygamy With unmarried single adultery With another married person double adultery Secondly unnaturall against naturall use and monstrous as Of the same sex Buggery or Sodomy Of divers kindes man with beasts bestiality With spirits Incubi Succubi 15. How is chastity usually set forth 1. In single life continency the gift of God to which belongeth chaste widowhood 2. Mariage Conjugall fidelity Moderate and modest use of the mariage bed Abstinency on occasion of Absence Fasting and prayer Times of separation c. as
continuall theft and she since she so cut herselfe from him and her bastardly issue continuall theeves 4. Sometimes as continually so wholly robbed of his estate and his inheritance transferred to the bastardly breed of some lewd varlot and harlot 5. And lastly with him sometimes others robbed as the inheritance and estate that ought to descend to them thus carried to others that worst and least deserve any good and hence the severity of divers laws both divine and humane that shew the odiousnesse and deterstation of it among all Nations by the punishments 39. What punishments By the Law 1. Of God death as aforesaid Deut. 22. 22. 2. Solon lawfull instantly to kill those taken in adultery 3. Certaine Indians adjudging the adultresse to cut the adulterers throat and some kinsman of hers 4. Nebuchadnezar broiling them on a gridiron 5. Zaleucus among the Locrians to have their eyes put out 6. Egyptians the adulterous nose cut off and the adulterer to have a thousand stripes 7. Turkes though allowing many wives yet adultery punished with death usually 40. How many instances of the execution of such lawes If there were not yet the lawes and sentence of them and the law makers sufficiently shew the foulenesse of the evill but both execution of them according to the letter are abundantly shewed in stories and even beyond the letter of them approved of by Magistrates and such as had the power of interpretation and execution of them and some others 41. How shew you that 1. Zaleucus whose owne sonne and heire of his kingdome taken in adultery and the subjects praying release of the punishment the father caused one of his sons eyes and one of his own to be put out in execution of the Law 2. In Alexander approving the act of the noble Theban Lady Timoclea that slew her adulterous ravisher 3. In the Romans that punished the adultetry and ravishing of the Lady Paulina with destruction of the Priests and Temple of Isis by whose means it was done 5. In the famous strumpet and adulterous Messalina lastly executed by the good Emperour Claudius command 6. In the law Julia executed long time duly and adulterers both of noble bloud and else without difference put to death as testified by all Writers and Tacitus with them 7. In the Emperour first Valentinians time many noble women of great parentage for adulery put to death as testifieth Ammianus Marcellinus 8. In Andreas King of Hungaria whose Queen having betraied a noble Lady wife of Baudebam to her brothers rape and being slaine by him who with his bloudy sword carring her heart to the King had his act approved and retained his honour 8. In Philip the faire King of France that spared not his owne daughters adultresses or their Paramours 9. In Lawes the eleventh that never made shew of anger or offence for his sisters death slain by her husband Seneschall of Normandy with her adulterer in bed together 10. In Gonzaga Duke of Ferrara that caused his treacherous and adulterous Captaine first to marry the party wronged and whose husband he had slaine to marry her and then hanged him 11. In the rape of Lucretia where for Tarquinius adultery the Kings and their race banished and whole forme of government changed and many like stories or as pregnant of the odiousnesse of adultery and punishments attending inflicted both by the hand of God and men 42. Recite some of them 1. Such as King Osbrights adultery rape of the Lord Bruers wife the bringing in of the Danes in revenge of it and subversion of his estate and kingdome with many others and the ruine of all England 2. Such as Paris Helens adultery the ruine of Troy and firebrand of almost all Asia and Greece 3. Such as Valentinians the third his adultery with Petronius Maximus wife that cost his life besides the sacking of Rome and destruction of the Romane Empire with the death of many thousands bringing in Gensericus King of the Vandalls and all miseries that follow warre and desolation 4. Such as Davids adultery punished with many plagues and crosses in himselfe and his Kingdome and with lewd children 5. Such as the Benjamites adultery with the Levites wife or concubine the rooting out of that tribe and fearfull dissolution Judg. 20. 7. Such as the Israelites adultery with the Midianitish women causing the plague wherein 24000. slaine and the Mideanites and their whorish wives and women utter destruction by Gods command all of them saving the unpolluted virvins 42. In this sufficiently declared the odiousnesse of this soule and crying sin If it be not you have it at least charactered fully in the booke of God and writings of other holy men that describe it in the proper colours with the punishment vengeance due and belonging 1. As whoremongers and adulterers God will judge Heb. 13. 4. 2 Such shall not inherit the Kingdome of God 1 Cor. 6. 9. 3. Adultery is a fire that devoureth to destruction Job 31. 12. 4. Saint Basil saith adultery is the hooke of the divell whereby he draweth us to destruction 5. Gregory it is a furnace whose mouth gluttony flame pride sparkles filthy words smoake infamy ashes poverty and shame It is noted of it it woundeth body and soule goods and good name posterity and all that belong to us to death 43. How is it to be shewed As it woundeth a man or he woundeth himself 1. In his body as well as soule by it and fornication polluted 1 Cor. 6. 13. 2. In his soule polluted and dishonoured Prov. 6 31. 3. In his wife wronged despised Mal. 2. 14. 4. In his children impoverished punished or bastardized threatned and seen in David and his posterity 1 Sam. 12. 10. and Prov. 6. 25. 5. In his goods and estate commonly wasted Job 31. 12. 6. In understanding and judgement Prov. 6. 32. 7. Name and to his dishonour Prov. 6. 33. and so it woundeth every way even to death that it is true of this in an eminent degree lust having conceived bringeth forth sin and sin perfected bringeth forth death 44. But what say you then of chastity in the other side As much by all to be honoured and admired and no lesse seen blessed by God then by all commended 45. How shew you this In that it is remembred as of humility to be the roote continence the girdle temperance the nurse so chastity the crowne of all vertues and all Saints and soules of the just that shall be taken up to Sion and the new Jerusalem in the embleme of this as with the title of Virgins and crowne of chastity in token of their holy desires as redeemed from men the corruptions and pollutions of the world are so onely said worthy to accompany and follow the Lambe and the blessing of Joseph that mirror of chastity on earth doe abundantly testifie 46. How in Joseph In that for his sake the Lord knowing and thereby testifying his innocency many received blessings 1. As his Masters
Father c. as let thy name be sanctified by all 12. What farther intimated Very apparantly also a I. Confession of a 1. Due to God to have his name hallowed 2. Duty of our selves and others to sanctifie the same 3. Defect that it is too often and ordinarily prophaned and so we pray for reformation II. A deprecation against that abuse and prophanation and that God will be pleased to vindicate his honour III. Profession of praise and thanksgiving for that measure of grace whereby we are able to desire this That hope we have to have it performed by our selves and others 13. How summe you up all these together I. Our confession of a 1. Due it is sit O Lord that thy name should receive the glory and be sanctified 2. Duty of our selves others it is just O Lord that we should give thee praise 3. Defect it is too manifest O Lord that thy name is not honoured as it ought to be but by us and others too much dishonoured and prophaned II. Our petition O Lord let thy name be hallowed by us III. Our intercession we pray not only for our selves but O Lord let thy name be hallowed and sanctified by us all and thy glory among all Nations IV. Deprecation we beseech thee to vindicate thy name and honour and let not thy name be prophaned by the enemy V. Our thansgiving for this well disposednesse to his honour that it hath pleased thee O Lord to give us this grace Our hope in respect of our selves and others that thou O Lord hast ordained thy name by us and many others to be hallowed 14. What the second petition That Gods Kingdom may come the number of true beleevers encreased the Kingdome of grace enlarged and his Kingdome of glory hastened 15. What the order of it That after Gods name sanctified his glory desired and advanced his Kingdome and power of grace is thereby promoted extolled within us in our heart by faith and the working of his good Spirit to the subduing of sinne and all that is against God and without us in the world in which Kingdome we and all that are his may readily obey him and doe his will both men on earth with willingnesse as Saints and Angels in heaven with all readinesse joy and alacrity 16. What parts of this petition Two the 1. Object Gods Kingdome 2. Action to come 17. What meane you by his Kingdome That mighty power and infallible providence seen in guiding governing and directing all things to good end for his glory and we use to shew a threefold Kingdome of his as of I. Power in his universall Kingdome the world unto which all creatures are subject both men and Angels yea and Divels and this Kingdome Gods fold and field and draw-net c. as in the Parables and the parts both 1. Good and bad sinners and others 2. Wicked men and tyrants 3. Who are the tares drosse chaffe goats cockle and the like c. 4. As the godly the sheep and the like wheat gold c. and all shall bow under Gods hand II. Grace in his Church militant on earth of which only the godly are subjects as the wheat gold sheep that shall be severed from the tares and chaffe drosse and goats 3. Glory in the Church triumphant in heaven in the which Angels and Saints or soules of the just after the separation are his subjects 18. What meane you by the action come That his Kingdome may be 1. Erected where it is not 2. Continued and confirmed where it is 3. Restored where it is decayed 4. Encreased and enlarged by his effusion of his graces more abundantly 5. Perfected in us and our translation to felicity 6. Consummate in all and in due time compleat to his glory in eternity 7. Universally ruled and guided according to his good pleasure and will 19. How make you application particularly of the action to the object For the universall Kingdome that it may be so universally governed and if it be his good will all Turkes Pagans Infidels and Hereticks converted or confounded all evill men reduced to godlinesse tyrants and persecutors tamed the Divell and his wicked instruments brideled that his power may be seen in all things and celebrated by all and his good pleasure performed 20. What for his Kingdome of grace That it may be erected where it is not both in our hearts by faith and praces of his Spirit and in all places of the world where it is not or where it never was planted so among the heathen and to the ends of the earth that they may glorifie God with us 2. That it may bee continued and strengthened by his gracious presence and blessings where it is both within us in our hearts and without us where ever in the world 3. That it may be daily encreased and enlarged by more abundant measure of his graces and effusion of his Spirit into our hearts and upon all flesh to his more honour and praise and more and more willing obedience 4. That it may be restored where ever by Satans malice decayed whether within us by temptations of sinne from the world the flesh or the Divell or without us in any others or in the vastity of those decayed but sometime flourishing Churches where Gods honour did formerly stand and as among the Turkes and Jewes at this day in that wonder of the world Jerusalem and her Sion now under Turkish bondage and slavery those famous Churches in Asia Greece and Alexandria now oppressed by savage Barbarisme and Mehometicall insidelity and tyranny and where ever else the true faith now oppressed or opposed that God will be graciously pleased to relieve and restore it 21. How for the Kingdome of glory That as begun in grace in us and others by the power and earnest-penny of his Spirit and gracious revelations of his presence that it may be more perfected by our translation to that beatificall vision of his glory and for as much as it is daily tending to more perfection in the encrease of the number and approaching of the determinate consummation that finally he will hastening the marriage of the Lambe consummate and make compleat that number and give them full complement of all joy in eternity that all Saints and Angels together in fullest happinesse and felicity may set forth and enjoy his glory everlastingly 22. What is the Scepter of this Kingdome of God The power of Gods Spirit ruling every where most perspicuously and over all creatures universally as more particularly by grace in his Church militant and in most excellent glory in his Church triumphant 23. What instruments doth God exercise in it Even all creatures generally as instruments of his glory so shall the very Divells be wicked men and tyrants though unwillingly and constrained godly men more willingly and with readinesse and joy Saints and Angels most willingly cheerfully and speedily and more particularly seen by us in this Kingdome of grace 1. All good Kings and
intended and this pressing forward here required by desiring more perfection 36. How are Angels so obeying As they are and were ever understood to be 1. From the beginning so continuing and persevering 2. Winged messengers with all speed and diligence doing their duty 3. Wholly addicted to his service continually before him 4. Reverently behaving themselves hiding their faces for his glory 5. Joyfully performing it alwaies singing Hallelujahs to the honour of his name 37. What opposite to this doing of Gods will I. Both our owne wills Our seeking our owne will or doing it Neglect of Gods will Not doing it or not doing it First with due 1. Diligence 2. Cheerfulnesse 3. Constancie Secondly or not willingly totally continually c. 38. Who worketh this opposition The Divell seducing our soules and corrupting our wills and other faculties by his fraud and collusion 39. How is our will so ill All wholly perverse of it selfe and we have no greater enemy to our soules then it so corrupted by Adams fall and continually corrupting us thence evill affections and all mischiefes and wickednesse 40. But doe we not sometimes will better things Not of ourselves as not able to thinke a good thought but if any goodnesse be in us it is from God as Philip. 3. 13. who worketh in us that will and deed for if at any time video meliora proboque deteriorasequor in morall things and much more in divine where our will is enmity with God desiring evill and death or failing in good and if 1. We would discerne truth we are deceived 2. If we looke at goodnesse we faint 3. If we thinke of resisting evill we faile and fall as a bird tyed to the earth so our soules to this body of dust we cannot flie towards heaven 41. What are we to doe then or pray for here That we may not 1. Desire 2. Seek or 3. Follow our owne will which is evil unholy and corrupt but deny the same And thereby bee prepared to doe Gods will which is holy just and perfect as willing our salvation and his owne glory 42. How is Gods will knowne I. In Christ manifesting it the incarnate word II. In Scripture the written word the 1. Law where his precepts promises prohibitions threatnings judgements c. 2. Prophets and Apostles writings expositions of the same 3. Gospel the full revelation thereof in Christ. III. In Ministery of the Word and Sacraments in the Church 43. Doe we desire that God will doe his owne will For the secret part we leave that to him but for the revealed part we pray for grace that it may be done by us and that he will yet therein begin and finish such good worke by his preventing continuing and subsequent graces yet our owne will so moved cooperating and working with his holy Spirit and direction in that obedience 44. How is that obedience Either active indoing or passive in suffering his holy will and both with Cheerfulnesse and alacrity Willingnesse and sincerity Constancie and perseverance 45. How active obedience In all holy and godly workes and duties as 1. Generall obedience and our inclination to it and Gods Commandement both Absolutely for Gods sake In matter and manner as he requireth Respectively for our own and our neighbours and all others good 2. Of our especiall callings 3. Of piety and charity c. 46. How passive obedience In hearing with cheerfulnesse what he pleaseth to lay on us since he is so pleased remembring That he is a Father and willeth our good That nothing is besides his will nor can be That he hath an absolute power over us and all That he is faithfull and will give a happy issue That he doth but chastise and will turne it to our good and glory if we with humility beare it 47. What is in the letter here expressed Our petition for our selves that we may so acceptably doe Gods will Our intercession for others for the same grace that Gods will may be by us all so godlily and readily performed 48. What further intimated 1. A confession of a 1. Due that Gods will ought to be done readily by all creatures 2. Duty of all to strive to doe it and to be obedient readily and willingly 3. Neglect of it to be lamented II. A deprecation against the neglect and disobedience III. Thanksgiving and praise for 1. That portion of obedience we or others are enabled unto 2. That performance Saints and Angels do 3. That hope of better obedience by us 4. The grace we have to desire it and assurance God will heare us 49. How summe you up this in order I. Our humble confession of the 1. Due and our duty that O Lord it is right and just that we and all creatures should be ready to obey thy most holy and just will 2. Neglect that it is too manifest we are not so obedient or carefull as becommeth us but unprofitable and disobedient sons and servants II. Our humble petition for 1. Gods power to be more manifested in our weaknesse 2. Grace to performe it our selves more readily constantly and joyfully III. Our humble intercession for others with us that we may all doe it and they with us receive more power and grace IV. Our humble deprecution that O Lord though all our neglects be too lamentable and we bewaile our disobedience way wardnesse and untowardnesse we pray that all obstacles may be removed in us and others V. Our humble thanksgiving for 1. That obedience in any measure by us or others performed and so fully in Christ and by Saints and Angels 2. That grace in us whereby we desire it and bewaile the contrary defect 3. That hope we have of more grace that it may be more readily and better done and performed in earth as it is in the petition even as willingly as by Saints in heaven 50. What followeth The three latter Petitions concerning ourselves and our owne particulars or necessities SECT 5. The three latter Petitions concerning ourselves the three latter Petitions considered and first the order and Analysis of the fourth observed the parts of it and what is to be understood by bread the supply of all our both spirituall and corporall necessity the word of God especially and Christ the bread of life in the spirituall sense as materiall bread or food and all other comforts of lâ—se in the other the literall sense to be understood which named ours tonote the honest getting and use of it as daily to minde us of our present necessity and short life and give to shew it is of Gods gift and blessing to us and all so this day to point out the present day of life or eternity in grace or glory and how both rich and poore equally need to use this petition and beg at Gods hand this very daily bread and who pray not aright or offend herein as also against what we pray and what in the letter expressed or otherwise intimated here briefly summed up and thus
even as we forgive our debtors c. III. Our intercession to deliver Israel from all her sins Our deprecation That thou O Lord wilt take away all sins of unfaithfulnesse and so against all uncharitablenesse c. IV. Thanksgiving and praise for 1. Our selves that it pleaseth thee O Lord to enlighten our hearts to see our wretched estate and this Petition granted 2. All that grace and forgivenesse of sinnes in Christ that our sins covered in him and his satisfaction 3. Our blessed hope herein with all Saints 4. The Saints in heaven that have fully attained it and their happinesse SECT 6. Of the sixt and last Petition The sixt Petition by some divided into two Petitions petitions with the order and Analysis and parts of it or them declared and first of temptations and their divers sorts and degree as well as the evill that they tend unto and what is meant by the leading into them Whence Gods preventing and subsequent graces come to bee considered in 〈…〉 the severall degrees and sorts of all such temptations whereby wes are defended from them or not lead into them so what wee desire or pray against in this petition and what is either in the letter expressed or else hereby intmated thus summed up together and explaned 1. VVHat the last Petition The sixt in number not to be led into temptation but delivered from evill that the Lord will not suffer us to fall into any temptation of the world the flesh or the divell by sinne to be carried away by them which is to fall from God but deliver us from all evill both of the temptation sin death and damnation 2. What is to be observed in the order and number of it 1. That this being the third in number and so the second for the soule here are two petitions for the soule against one for the body to teach us a greater care for the soule 2. That it is adjoyned to the former to shew it is not enough to have sins pardoned but we must strive for further mortification and subduing it in us 3. That there is a continually warfare and sin is to be watched against and resisted to make us take the more care 3. What are the parts of it According to some they are two Petitions Viz. Lead us not into temptation But deliver us from evill and in Either 1. Action of the former Lead us not into latter But deliver us 2. Object of the former Temptation latter Evill but as indeed but one Petition and therein one thing desired Deliverance from evill as all one thing not lead us into temptation and deliver us from evill more then the degree only of the sinne or deliverance in the bud or growne to more ripenesse yet according to the words and manner of utterance in that diversity may be distinguished as respecting the twofold Action Object Action of 1. Preventing grace not to lead or defend us from 2. Subsequent graces to deliver and free us from the Object 1. Temptation 2. All evill 4. What are temptations Of divers sorts as whereby I. God tempteth men to trie them by 1. Blessings whether they will praise him and be thankfull this only temptation to be prayed for all others to be praied against 2. Proving their faith and strength of it as Gon. 22. 1. God did tempt Abraham 3. Crosses if with Iobs wife they will curse him 4. Suffering other temptations as of the Divell and Iobs friends to tempt him II. As whereby man tempteth either 1. God by first murmuring and repining as the Israelites in the wildernesse Secondly disobedience as Corah Dathan c. Thirdly requiring signes as the Jewes of Christ. Fourthly adventuring on apparant danger without command or hope of reliefe Fifthly neglecting the meanes God doth allow and expecting extraordinary from him 2. Man by provocations or allurements to sinne working meanes to deceive or circumvent sinne 3. Himselfe by his concupiscence tempted and entrapped or allured to sin Iames 1. 14. III. As whereby the Divell tempteth man as he did Evah in Paradise Christ in the Mount c. whether by himselfe or his wicked instruments 5. What meant by leading into temptation Either Gods 1. Withdrawing his grace and forsaking man whereby he is unable to stand 2. Leaving man to himselfe whereby he cannot but assuredly fall 3. Delivering him over to Satan for his punishment by obduration and hardnesse of heart By doubt and despaire c. By any other the power of Satan or temptation of his 6. What is meant by evill here Both the evill of 1. Temptations and baits of sin 2. The authour of sin the Divell and his malice 3. Sin and blot of sin and the guilt 4. Punishment of sin hell and damnation 7. What meant by preventing grace The presence of Gods good Spirit not suffering us to fall or to be tempted beyond our might so not the tempting so much as the leading into it or desertion in it is praied against in this place for temptations may be for good and the triall of Gods children and our patience constancie and faith but the desertion in it is the danger and which is to be feared as a punishment 8. How is God to be said to lead us As all things are guided by his providence and not a sparrow falleth to the ground without him if he suffer us to be tempted so by either ourselves men or Satan 9. But we pray against some temptations as well as the leading into them Yes such as be either absolutely evill as sin and the baits and lusts thereof or in some respect as calamities inflicted by the power and malice of Satan or his instruments as to Job and the like so we desire the latter part of the Petition to bee delivered from evill 10. What is the subsequent grace desired Such defence and preservation from all evill not only the beginning of it in temptation but after in the sequell in the evill that is happened that God will send a happy issue to our griefe and speedy deliverance II. What are the degrees of evill temptation As it is promoted towards sin by divers steps and especially three In the Suggestion by the Divel or his meanes In the Consent unto it in the will so beginning to be sin unto us In the Perpetrating of it so actuall sinne or as that consent is else said to be threefold in the Minde by assenting to it Will by delighting in it Action by doing of it 12. How many sorts of evill temptation As many as of sinnes that infect or other calamities and crosses as miseries that infest us especially fowre Of affected height in ambitious pride Of directed shame in earthly covetousnesse Of infectious luxury in foule voluptuousnes Of impetuous calamity misery and crosses which last is the best and often sent from the immediate hand and providence of God to humble us 13. What meanes of helpe prescribed against sinne and temptation I. Of prevention Gods grace with
O Lord take evill out of our wayes and remove all lying lips and deceitfull tongues and keep us from blasphemy and all cursed speaking and whatsoever may polute us or prophane thy holy and sacred Name that ought to be sanctified 4. In our thanksgiving for all graces reeceived so O Lord we remember those blessings bestowed on our souls that we doe desire thy glory or in any measure performe the same Others that O Lord many on earth doe with us sanctifie thy Name shewing thy praise and so consort with those holy Quires in the heaven that doe ever sing thy honour Our blessed hope of continuance for ever in that holy course of sanctifying thy name and that confidence of that thy grace 7. How in the second Petition 1. In our confession of Gods glory Thy kingdome O Lord is an everlasting Kingdome and thy dominion endureth throughout all ages and thou O Lord art King for evermore Our duty it is meet O Lord that wee should desire thy glory and advancement of thy Kingdome Our neglect but in stead thereof wee have neglected our duty and in too many things we lament our misdeeds rather promoted the kingdome of Satan 2. In our petition and intercession of us all that thy kingdome may come both by us and all people thy kingdome may bee desired and promoted and that thou wilt 1. Governe thy universall kingdome to thy glory and in the same erect 2. Enlarge and confirme thy kingdome of grace and thereby also 3. Perfect and hasten thy kingdome of glory for the good of us and all Saints 3. In our deprecation that O Lord thou wilt bee pleased to remove all impediments of thy kingdome in us and all others and destroy the kingdome of Satan and Antichrist 4. Thanksgiving for the 1. The advancement of thy kingdome O Lord both in thy universall government and guiding all things to thy glory and particularly in thy kingdome of grace for thy erecting increasing and restoring the kingdome of Christ and the Gospel 2. The blessed hope wee have of thy everlasting kingdome of glory in the heavens 8. How in the third Petition 1. In our confession of Gods great power and authority that thy will O Lord is the perfect rule of all right cousnesse and goodnesse and so worthy to be obeyed by all as for thy wills sake they had a being and all things are and were created Our duty that it is just and meet that we and all creatures should obey thy will and conforme our selves unto it In our defects that we have been too negligent and disobedient children and have gone astray from our mothers womb it is too apparant and we lament the same 2. In our requests and intercession for our selves and others Lord let thy secret will be done according to thy good pleasure and thy revealed will so likewise by us and all creatures with ready cheerfull and willing obedience here on earth as it is in heaven 3. Deprecation Remove O Lord all obstacles both of our stubborne and uncircumcised hearts and whatsoever is displeasing to thee either in us or the world as all sinne and disobedience 4. Thanksgiving for our selves and that measure of obedience which wee are enabled unto and for thy will accomplished in us for our good Others in the like sort that doe thy will or patiently suffer the same and that thy Saints doe it jo fully Our hope and assurance that it shall be fulfilled by us and in us to our comforts though lesse perspicuously here yet more perfectly hereafter in heaven 9. How in the fourth Petition 1. In our confession of 1. Gods bounty That thou O Lord openest thy hand and fillest all things living with good feedest the hungry the Lions and young Ravens that call upon thee clothest the Lillies and refreshest all things with thy goodnesse 2. Our duty to looke up to thee the spring of all comfort and fountaine of living waters 3. Our neglect that O Lord wee have been too neglective and undutifull we have not herein honoured thee wee have fallen from thee trusted to our strength and arme of flesh and uncertaine riches we bewaile our foolishnesse and offences II. In our request or petition and intercession for all other our necessities Give us this day our daily bread all necessaries for this life yea comfort both of body and soul spirituall and temporall food and blessings with comfort to eate our bread III. Deprecation of evill and famine O Lord to keep us from hunger and want from plague pestilence and famine from battell and murder and from sudden death and all other misery and wayes of the destroyer IV. Thankesgiving 1. For ourselves and others the peace plenty and prosperity wee enjoy our daily food and comforts received both temporall and spirituall of our souls and bodies 2. For our hope and assurance of his favour and continuance of all blessings that O Lord we and all that are thine may bee sure wee shall want no manner of thing that is good for body or soul and we doe therefore praise thee and will ever sing of thy mercies 10. How in the fifth Petition 1. Confession of Gods mercy That there is mercy with thee O Lord and plenteous redemption and therefore thou shalt be feared and thou O Lord onely canst absolutely forgive sinnes 2. Confession of our duty that we should flye to the shadow of thy wings for mercy to cover our transgressions and wee ought to forgive our enemies 3. Our neglects that 1. O Lord we have gone astray every way from thee and have not hearkened to thy law and we are miserable sinners 2. Our neglects that we have not sought thee or thy mercies betimes we have not repented as we ought we lament both our sinnes and unrepentance 3. Our neglects that wee have not been mercifull as wee ought to bee the better assured and prepared for mercy c. II. In our request and intercession Lord forgive us our trespasses our sinnes and ignorances our infirmities and presumptions our unrepentant and unmercifull behaviour as we desire that wee may have thy graces more freely hereafter to performe these things and so O Lord make us to forgive others that we may be forgiven III. Deprecation Take from us O Lord our hard and stony hearts and give us hearts of flesh that we may obey thee repent us of our sinnes and forgive others as wee hope for forgivenesse from thee remove sinne and all obstacles of mercy or penitence all unmercifulnesse and impenitence IV. Thanksgiving 1. For Gods mercies that thou O Lord art so ready to forgive more then we to ask 2. For his grace that hee hath promised and assured us his mercies in Christ and hath so forgiven sealed to us his forgivnes of our many misdeeds 3. For that measure of grace and repentance give us to fly from sin desire repentance shew mercy 4. For our hope and assurance of his mercies to our selves and others and all graces
wine is prepared by 1. Cutting downe 2. Casting into the 3. Wine-presse 4. Troden with the 5. Feet 6. Powred to be drunk used So Christ was Cut down for us Cast into and troden in The wine-presse of his Fathers wrath for us Troden under the feet of the contumelious Jewes and others Powred out his soule and bloud for our sakes like water shed on the earth that we might receive the comfort 6. How receive we the comfort As in the creatures of bread and wine though we have them in abundance the comfort onely is by Gods blessing so in this bread and wine though the signes or symboles of it be had it is the grace of God that giveth the true comfort sanctifying them and applying them indeed in the nourishment of the soule to whom we must looke up for a blessing in the use of the Sacrament 7. How was he the Paschall Lambe As by whose bloud on our door-posts the destroyer cannot hurt us and hereby we delivered have power to passe out of the Aegypt of this world into the land of Canaan in heaven 8. How or why minde we his death As he was threshed and troden downe to death for us that deserved it his body broken and bloud shed and soule powred out for ours that ought to have beene so eternally the punishment of our sins was so heavy on him that he was bowed downe to the grave whereby in his stripes we are healed and so with thankfulnesse are to remember his death 9. How was there in his death a sacrifice As his body and soule was made an offering for sin propitiatory by the worth of it for the sins of the whole world as more worthy then the whole world and all creatures being in the Person of the Son and Creatour God and man and so in this one sacrifice of which all other sacrifices were but shadows and types they all had their end and this was the end and substance of all both the Lambe slaine every morning and evening for a dayly and continuall Oblation the Paschall Lambe the Scape-goat the many other sacrifices and bloud shed for propitiation figuring Christs bloud that was to be shed the price and redemption of all our bloud herein and hereby in the Sacrament remembred 10. What was the use of those often sacrifices 1. To expiate and do away sin and so commanded 2. To sanctifie those that were uncleane or infected with leprosie defiled by any other uncleannesse Legall or Ceremoniall 3. To prosper weighty attempts as Saul when he was to fight with the Philistines 1 Sam. 13. 8. 11. Is Christs sacrifice effectuall to this Yes more fully and abundantly in every respect For By it sin is fully expiated his bloud cleanseth from all sin 1 Joh. 1. 6. By it we are sanctified thorowout both in soules and bodies prayers and all our actions and other things sanctified to us in him By it all things made prosperous and a blessing to both soule and body in life and death through him 12. But how was he a sacrifice As his crosse was the Altar whereon offered suffered As himselfe the Priest that made the Oblation As his humane nature the Creature offered of that infinite worth as united to his Divine Nature As his precious bloud the bloud shed in the offering that ought to have purifying power in bloud As the fat fuming up the sweet perfume of his merits by which sacrifice thus offered he obtained eternall Redemption for us Heb. 7. 27. and 9. 12. 13. What the benefits we remember herein The sealing and confirmation of his Covenant and graces The strengthening of our faith The câ—mfort and nourishing of our soules The union with Christ and God The communion with all Saints the whole Church Of which more hereafter 14. How said you the perpetuity of memoriall noted As it is the continuall remembrance of his death so in the institution commanded and worthy by all good Christians to be used and remembred as the most beneficiall action that ever was done for mankinde worthy to be remembred everlastingly that maketh him live to eternity 15. But doth not Baptisme represent this also Yes but not so fully and powerfully as this Sacrament it being in that a secondary end to shew that by our washing remembring it on the by but in this Sacrament the full end scope and intention of it 16. What prescribe you then for the end of this Sacrament The 1. chiefe end the confirmation and seale of faith and graces unto us whereby the testification of the union with God and Christ communion with the Saints 2. Other ends also to be conâ—esired 1. As testification of our obedience and saith used 2. As solemne thanksgiving and praising God therein so called an encharisticall sacrifice 3. As confession and celebration of the memoriall of Christs sacrifice 4. As bond of love among the visible members of Christs Church so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or festum charitatis 5. As meanes of more solemne celebrating the publicke meetings and drawing them together so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. As publick note of distinction to the Church and faithfull from all others as also the other Sacrament 7. As recordation of the many benefits of Christs sacrifice called to minde and continually renued in our remembrance 17. How is it then said before the end only a memoriall Because in the memoriall of Christs death and sacrifice all the rest both chiefe and other ends for which it is either instituted or so often so used may seem after a sort to be included 18. How doth it agree with baptisme In the chiefe end the sealing of grace and of the Covenant in generall and divers other particular ends as the testifying our faith obedience thankfulnesse the note of distinguishing between the faithfull and others as well as after a sort also remembrance of Christs death by our being washed in his bloud 19. How differeth it from Baptisme Very much in many things as in 1. The ceremony and externall rites action and elements 2. The signification of them and manner of it in Baptisme a washing in Christs bloud the other a feeding on him and so a communion and participation of Christ and his merits 3. The proper ends baptisme to admit us regenerate renue us The Lords Supper to nourish strengthen conserve us in the Church 4. The order of them Baptisme first the Supper after and not otherwise 5. The person using baptisme all regenerate even children the Lords Supper only those that can acknowledge and remember the benefits and reason of it 6 The manner of use of baptisme with faith and repentance the Lords Supper besides them with confession also commemoration thanksgiving had so only of those in yeares 7. The usurpation of them baptisme but once as once admitted into the Covenant though often renewed by repentance never iterated the Lords Supper the oftner used the better for continuall nourishing of us and commemorations
What herein to be observed The due examination of themselves and First of their repentance both in regard of their whole life and sinnes Past and present to repent them truly of those sinnes To come to prevent them by stedfastly purposing to lead a new life Secondly of their faith wherein to bee noted the Ground of it Gods mercy and promises Meanes of it in and through Christ. Fruit of it referred to Christ and This mystery a thankfull remembrance of it and of his death His members so to forgive as we desire to bee forgiven in him and be in perfect peace and charity with all men 4. Why is this preparation and examination required Because otherwise eating and drinking unworthily the unprepared persons eate and drinke their owne damnation not considering the Lords body by their presumption 1 Cor. 11. 28. And so making the power of it that should be salvation to their perdition So he that came unprepared to the feast without his wedding garment was for that presumption cast out into utter darknesse Matth. 21. 12. which may teach us to bee prepared when we come to this feast and Supper of the Lamb. 5. What may move us to this preparation The consideration and due weighing with our selves 1. Our great unworthinesse of so great a blessing thus neer to approach to the Lord of glory 2. The great presence we are to approach unto even the highest estate of the world the honourable company of Saints 3. That highest place the Church and presence of God and the Lamb that we are to come before and so neere to be thus received and how shall we appeare in our filthy nakednesse orragged and polluted cloathes of sin 4. The great favour of God thus inviting us to this feast taking us home to him tying us so neere in bonds of love 5. The great and inestimable benefit wee receive hereby as Christ himselfe his graces union with God communion with all Saints and confirmation in this happy estate 6. What other motives or consideration to bee used Such godly and pious meditations as the very mystery it selfe and every part of it considered apart may present unto us to stir up devotion and a desire of the same in the soule as of 1. The types and figures of it and the like 2. The excellencie of it compared with other feasts 3. The wonderfull graces and effects of it 4. The Sentences of Scripture and Fathers concerning it 5. The necessity of it whereby the soule may be inflamed with more earnest desire of it and desire to be prepared and adorned in fitting sort for the receiving it worthily as a Bride for her Bridegroome Christ or the guest having on a wedding garment 7. How for the types and figures of it By remembring the types aforesaid and such like other figures representing the divine manner and majesty of the mystery as well as the antiquity and eternity of the blessing intended and prepared for the godly as it is 1. The feast of the marriage of the Lamb the feast of our Passover and feast of our Souls 2. The wedding dinner in the Gsopell 3. The supper of the Lamb in the Revelation 4. The banquet of the great King 5. Figured 1. In the Passover 2. The Cakes Abraham set before the Angels 3. The bread and wine by Melchisedâ—c set before Abraham 4. The Shew-bread in the Temple before the Lord. 5. The Cakes that Elias did eate walking in the strength of them fourty dayes to mount Horeb. 6. The meale and oyle of the widow of Sarepta that did not waste in the famine 7. The Manna Tree of life Rock and such other things representing the sweetâ—esse comfort and eternity of it 8 How the Excellencie compared with other Feasts In that the feasts of the world commonly 1. Are profane and sensuall this heavenly and spirituall sanctified and ordained for the health of the soule 2. Have variety and vanity this onely one dish but of that perfection and divine relish in that unity yeelding infinite pleasure and all saciety 3. Have or use little speech of death but all of earthly pleasures in this like the Philosophers banket here is a deaths head to teach temperance the memoriall of Christs death and passion but cause of our salvation proposed Store of meats bring diseases to the body and destruction to the soul in this the soul refreshed with the grace of Christ bringing salvation The great excesse openeth the way to hell in this holy feast Christ setteth open the ready way to heaven 9. How the graces else and effects considered In a wonderfull measure manifested in it and so worthy to be admired loved and desired since as he is wonderfull holy Esay 9. 11. so is this mystery and as was said by Manna Man-â—u what is this so may wee say truly with admiration of his mercy and love what is this 1. That the Sonne of God should be thus given bread of life and Manna to his people 2. That hee that dwelleth in heaven among Quires of Angels should thus be food to the sons of men 3. That the Lord of Majesty should thus make his Mansion on earth and among the tents of his servants 4. That hee should bee thus received whom the heavens cannot containe for his glory 5. That this meat should thus comfort the soule purge the conscience and cure our leprosie of nature 6. That he doth nourish us with his owne body after so divine a manner 7. That the heavenly effect is such that the meat is not converted into our nature but wee changed by it into a more divine nature 10. What other effects and graces remembred In that herein is the most comfortable work under heaven for our good wherein especially remarkable 1. That whereas other meats receive life of the body this giveth life to the soule 2. That whereas other meates are changed into our substance this changeth us into it and a more heavenly substance 3. It doth change the mortality of our nature into immortality of life and glory 4. It cannot therefore be that our bodies should remaine in the sepulchre since refreshed and nourished by Christs body 5. It is so a pledge of our resurrection and ascension with Christ into glory 6. As bodily food reneweth and comforteth naturall heat and strength so this the heat of the soule 7. As the forbidden fruit corrupted soule and body so this by the blessing of God sanctifieth both 8. Hereby not onely spirituall diseases that cause death but death it selfe expelled and put to flight 9 Hereby all sinnes cleansed vertues encreased and the soule made fertile with spirituall graces 10. Hereby we are deified as we may speake made divine like God reformed to his image in grace here in glory hereafter which are by some referred to twelve heads 11. Which are they In that his holy remedy cure of sicknesse comfort in health ease in infirmity and mystery is 1. To quicken us in death or deadnesse of
house that prospered in all that was under his hand 2. As the keeper of the prison that committed all to his charge seeing it so to prosper 3. As Pharaoh and his whole house and servants that so honoured him 4. As the whole land of Egypt preserved by him and his wisdome God blessing him 5. As his father also and whole family preserved from fury of the famine and destruction by his hand and God working by him 6. And so good to the whole Church of God then comprised in them being faithfull Abrahams family 47. How then was Polygamy being but a kinds of pollution allowed to the Jewes 1. As a peculiar priviledge of that people only then in expectation of the Messias and blessing of many children 2. As a dispensation of the Law and for the hardnesse of their hearts more truly alledged 3. As a connivencie to the hardnesse of their hearts rather then full allowance by such tolleration or making it lawfull and yet where many wives allowed the same law for adultery in full force and with death to be punished 48. What can be said then more in detestation and of the heinousnesse of those crying sins There needs no more for full manifestation thereof unlesse we say with S. Gregory lib. 31. Mor. or Tho. secunda secundae q. 153. art 5. that the sequell or eight infernall daughters that follow them may seem to make them shew more detestable which are reckoned to be 1. Blindnesse of minde 2. Precipitancie 3. Inconsideration 4. Inconstancie 5. Self-love 6. Love of this world 7. Feare of the future 8. And hate of God Which though the off-spring of all or many other sins more often especially from this spring for as saith Navar sum do Luxuria cap. 23. sect 113. Hoc vitium inclinando mentem ad delectationem venerorū quae est omnium vehementissima occupat partem animae inferiorem in appetendo procurandoilla rursus rapit ad idem superiorem sibi valde cognatam quasi vim inferendo ut non permittat illi circa ult ad alium debet finem intendere nec media ad ille illum deligere at impellet ad se mundumque hunc minis amandum futurumque horrendum tandemque ad deum ultorem odio habendum quo fit ut eo longius ab hoc vitio excaecante abesse debeam contemplationi addicti literis dediti gubernatores duces judices quo Lucidiori prudentiâ sapientia consilio circumspectione constantia indigent tam ad prefigendas sines scopos quem ad diligendum media quibus cos assequantur 49. What is the best course to be taken to avoid so horrible a sin Surely even 1. To avoid even the first motions or occasions and so lesse endangered to fall into the enormousnesse thereof 2. To make conscience of the least sinnes so more easily to avoid more crying sins a good course in all sins and all degrees of them 3. To avoid the causes of sin especially and apply all lawfull remedies 50. Which are they in this sin Remembred before under the names of occasions or meanes of falling opposite to the meanes of preserving chastity and may be thus marshalled as the causes of this sin with their remedies in this order As 1. Naturall corruption 2. Excesse and riot 3. Idlenesse and ease 4. Soft apparell and delicacie 5. Unstaidnesse of minde 6. Wandring sences 7. Evill occasions of all sorts and especially evill company To which may and ought to be opposed as remedies 1. Prayer 2. Abstinencie 3. Honest labours 4. Temperance 5. Sobriety and modesty 6. Restraint of senses 7. Shunning of occasions and especially evill company 51. Explane it further Naturall corruption that bringeth forth sinne and that death Ja. 1. 15. continually abideth and buddeth forth in us which is to be restrained by grace sought for and obtained by prayer Ja. 1. 5. Secondly excesse and riot is the shop of lust against which abstinencie is to be opposed for else as Gregory Nazian saith who pampereth his belly and would overcome the spirit of fornication is like him that would quench a flame with oile and so Prov. 23. 33. Thirdly idlenesse is the opportunity that Satan and lust desireth to enter by opposite to which honest labour in a calling that cutteth the throat of that fiend otia si tollas periere c. Fourthly soft apparell minstralsey and delicacie are the bellowes that blow the fire and nurse of idlenesse and lust as temperance of chastity and all vertues Fifthly unstaid and wandring thoughts usher in loosenesse and wontonnesse that sobriety modesty and staidnesse of minde seeke to expell Sixtly eyes wandring and eares open to evill whisperings of lust and Satan are the windows to let in sinne that such fit restraint of the senses should avoid and lastly shunning evill company is to avoid many especiall and pregnant occasions or causes of much evill 52 What say you then of marriage A remedy also and so appointed that they that have not the gift of continencie may marry and so keep themselves und efiled members of Christs body and which ought to be done in the Lord and with an especiall care of divers circumstances and things therein 53. What speciall care to be had then in marriage Principally to observe as neare as can be and have respect unto I. The equality of the parties in 1. Religion 2 Cor. 6. 14. and 1 Cor. 7. 39. 2. Age. 3. Parentage 4. Condition and the like things II. The ends for which marriage ordained 1. Avoiding incontinencie 2. Mutuall helpe comfort and society spirituall temporall 3. Increase of a faithfull and blessed seed in the Church III. The nearnesse of degrees or impediments by law prohibited to shunne them IV. The consent of Parents Deut 7. 3. 1 Cor. 7. 38. Parties themselves and their mutuall love and affection as Gen. 24. 27 c. Opposite to which as in generall to marriage the forbidding or ungodly restraint thereof unlawfull divorces and marriages so in particular the neglect of these cautions in the contracting of marriage it selfe which is intended to be a furtherance to godlinesse honesty and chastity but in the neglect may prove but a gap to incontinencie and evill of all sorts as well as adultery or fornication 54. What to be said of incest As a detestable offence and the heynousnesse gathered by the punishment death Levit. 20. 10. and the odiousnesse since forbidden also seene in the dishonour of bloud and holy societies as well as the breach of Gods Commandements and so the Apostle reproveth it as a sinne scarce heard of among the Gentiles to take the fathers wife 1 Cor. 5. 1. 55. What of sodomy and the like As a most abominable unnaturall monstrous and bestiall offences even if possible not to bee named among Christians and if perpetrate though death appointed no punishment grievous enough for the sin and so Sodome and Gomorah as well as some other places recorded in Histories have been
and remaine spectacles of the divine vengance 56. What is then here in generall commanded The avoiding of all uncleannesse in body or soul and our best labour and study for the preservation of chastity and procuring thereof both in our selves and others 57. What followeth The eight Commandment concerning the preservation of our neighbours goods and not diminishing the same by stealth or robbery SECT 10. The eight Commandement The order and analysis of the eight Commandement shewing the parts and duties as well as opposite offences therein intimated or expressed whether in respect of our owne goods not well and lawfully gotten or others unjustly sought or detained where first of theft and robbery felony Piracy and other rapines of wars and else also by the poors and of necessity thought thereby in guilt extended yet for for publicke peace and tranquility sake severely punished other sorts of robbers and thieves with divers degree and distinctions of them in respect of the persons themselves the manner or matter of their theft so of incendiaries oppression and the great and rich mens theft and robberies by subverting Iustice and grinding the face of the poore so by usurers and engrossers covetous landlords and Brokers Extortioners and such like vermine the ruine of the poore and bane of the Common wealth Such theft also practised in buying and selling or bartering and trading by the buyers and his cunning or subtilty as likewise by the seller and his divers deoeits so in borrowing and lending alenations and other bargaines persons and promises of trust guardians and the contracts of hire and recompenee where is to be considered The difference of lawfull and honest and other unlawfull trades and negotiations so many kindes of theft and so sacriledges a theft from God and stealing or cunning purâ—oining of things dedicate to sacred uses Other sorts of theft by prodigality covetousnes unmercifulnesse all injustice the contrary whereof is thence inferred hereby to be commanded aâ— restitution mercy charity justice and equity with true and faire dealing in all matters especially buying and selling trading and merchandizing or other lawfull trades and callings whereof the due use of our goods and of parsimony frugality libarality and the workes of charity The sum of all 1. VVHich the eight Commandement Thou shalt not steale 2. What is the order of it Next to the wrong of the neighbour in his life and person or second selfe wife and posterity in this third place all wrong in his estate and goods or outward fortunes forbidden 3. What manner of Commandement A negative inferring his opposite affirmative viz. not to steale or any way injure or impaire his estate but rather labour and seeke to preserve the same and if need require even to afford him part of our owne 4. What the negative part Forbidding all wrong about goods as in regard of I. Our neighbour to 1. Steale cousen or defraud him of his goods 2. Injure wrong or hurt his estate 3. Impaire or hinder or not helpe him herein 4. Be accessary to others wrong of him 5. Detaining our owne goods from doing him good if necessity require II. Of ourselves in the 1. Getting of our goods unlawfully 2. Keeping or detaining them unjustly 3. Being accessary to any injustice of others for their or our benefit 4. Unlawfully using our goods to our owne or others detriment or mischiefe 5. Prodigall expending them to the hurt of posterity 5. What the affirmative part Commanding the doing all right in goods and worldly estate as in regard of our neighbour to 1. Wish well to his estate and any way preserve or tender it 2. Restore any defrauded goods 3. Recompence any injury 4. Detect and wrong against it 5. Impart even our owne to him in necessity In regard of ourselves to 1. Get our goods lawfully 2. Keepe and retaine them justly 3. Preserve them by honest industry 4. Use them lawfully to our owne good others benefit 5. Dispend them frugally not vainly 6 How are the opposite parts seen or opposed Evidently As the unjust actions of stealth cousenage fraud injury impairing or hurting our neighbours estate or consenting to the same are opposite to the restoring preserving and fairly helping tendering or benefiting thereof As the unlawfull and unjust getting keeping using hording or spending our owne goods is opposite to the just and honest getting keeping using laying out and disposing of the same 7. How is unjust getting our own goods accounted theft As it cannot be but with injury and wrong to others which is the summe of theft 8. What are the principall and most noted things here forbidden 1. All stealing and violently taking away anything openly secretly 2. All oppression and tyranny in the mighty 3. All deceit and cousenage in buying selling and barganing 4. All unlawfull trades or waies in getting or seeking gaine 5. All prodigality whereby men rob themselves and posterity 6. All covetousnesse whereby many are wronged 7. All unmercifulnesse whereby the poore are robbed of their dues in charity of which parts the foure formost concerne the unlawfull getting of our owne goods or stealing our neighbours the three last the unjust use of our owne 9. What understand you by stealing In general all offences against this CommandmeÌ„t in particular that act of purloyning whether secretly so called theft or more openly or with force called robbery which names yet are used often promiscuously and also all cousenage wrong and deceit called theft as well as oppression force and tyranny robbery 10. What the plainest meaning of theft or robbery The direct and plainest breach of this Commandement in all unjust taking any thing by theeves and robbers whether by Sea as Pirats and Piracie By Land as fellonies and fellony breaking houses burglary robbing on the high way And to which may be referred all accessory to the same by consent counsell provocations help and assistance And also receivers of theeves things stolne and harbourers of them pertakers in the booty of whom it is said if no receivers there would be no theeves or robbers 11. What is to be said of wars and such rapines If the warre be not just but of malice unsatiable desire of reigne and revenge rather then defence of right it is but open robbery with a strong hand as the arch Pirat Diomedes told great Alexander his disturbance of the world was but robbery though said he I doing the like with small force am called a theefe but thou with greater art saluted Emperour 12. What to be thought of poore that steale for necessity Though it extenuate it doth not extinguish the sinne it may be lesse then covetous and cruell oppression that goeth unpunished while they dye for it though lesse offenders yet neither ought they to doe it but rather dye with Lazarus at cruell Dives gate or feet and goe to heaven then by the sinne venture going to hell 13. Why are they then so severely punished For the common peace sake when if such were suffered