the signes and seales of the covenant of grace 26. How the word and preaching of it For that by it is the Calling together Building up Badge or cognizance of Gods true Prophets and servants to know them of the Church Testimony of the truth most sure and firme so as no other doctrine whatsoever 27. How shew you this For that by this the faithfull are called to bee Saints so Rom. 1. 7. and the Church is built upon the doctrine of the Prophets and Apostles Christ being the head corner stone and by this the Lord addeth to the Church those that should be saved Acts 2. 47. so of the contrary if not this it is not the Church 28. How appeares that Because if it be not by Gods word called it is not Ecclesia Dei but rather the Synagogue of Satan as appeares by any company assembled by any other meanes as if assembled by the Talmude a Synagogue of Christs enemies the Jewes Alcaron an assembly of Turkes his enemies Very Word if corrupted with false Interpreters or Glosses a sect of Heretiques and so all heretiques enemies of him and unity but the word truly preached and set forth the only cognizance of his true Prophets and Servants as testified in holy Scriptures 29. How testified in them In the prophet Esay 8. and 20. If they speake not according to this word it is because the truth is not in them So Saint Matthew 15. 7. O hypocrites Jsaiah prophesied well of you In vaine doe they worship me teaching for doctrines traditions of men And John 2. 10. If any come to you and bring not this doctrine receive him not as if hee should say This is the note or token to know him by And Gal. 1. 8. Though we or an Angell from heaven preach otherwise then this doctrine let him be accursed So this firme and true testimony as no doctrine else whatsoever 30. How the Sacraments As instituted for seales of grace so also in their right use and administration the cognizance of the Church and badge of all true beleevers as was spoken 1. To the Fathes This shall bee a signe Exod. 12. 2. 5. 2. Of the Fathers They all eate of the same spirituall meat and drink of the same spirituall drink the Rocke that followed them And all baptized in the cloud and in the sea to Moses 1 Cor. 10. 2. 3. Of the Church since and to the Disciples Goe teach all Nations and baptize c. and Doe this in remembrance of me So it is most apparant they are the true notes and signes as most essentiall of the true Church 31. What say you by those markes of universality antiquity visibility succession consent and the like Though these are not to be neglected as insisted on by Vincentius Lyrinensis and many holy and good men yet we must know that the former are more essentiall and sure these by themselves alone more uncertaine extraneous and as may be found failing and accidentall 32. What use of these If joyned with the former they serve for the better illustration of the truth without them no assurance so we thereby may see the worth of the former and the weaknesse of these as may easily be demonstrated 33. How demonstrated For that without contradiction The true Church hath existed without them The Synagogue of Satan even defections from God and his Church may enjoy them And that not onely in singular but in generall all of them if exempted from holinesse or the former notes 34. How make you that to appeare First that the true Church may be without them is cleere 1. In primitive times without that universality or antiquity 2. Adams sons and Noahs family most of them worst and Christ times and the Apostles fewest good and scarce any visibility much lesse universality or antiquity 3. All first times all such successions troubled by the persecution of Saints both by the Gyants and sons of men in the first ages of the world against the sons of God and the Jewes Church as well as by the tyrants in the first times of the Christians Church and when more consenting against the truth then with or striving for the same 35. How found in the false Synagogues Where ever God had his Church the divell his chappell by instituted by Adams disobedience in Paradise so what more ancient then defection from God In Angels first the companies that fell Ecclesia malignantium in Adam then and all Adams sons that perish what more universall then that contagion what more constant succession then that of sin in mankinde and the divell a most vigilant Bishop in his Diocesse and as ready substitutes his wicked agents and instruments what more visibility then of his kingdome and Church and what more evident consent then of Simeon and Levi brethren in evill and of Herod and Pilate against Christ as of all wicked ones against the Church of God 36. How more particularly The Temples of Idols and Heathen religion we may see what antiquity universality visibility succession and consent even from the first times and Adams disobedience they can shew when Gyants sons of men before the Flood builders of Babell after and all Heathens then and still the greatest part of the world in blindnesse and idolatry bondslaves of Satan and for all sects and heresies as of Mahumetans Nestorians Arrians and such dens of wilde beasts and nests of uncleane birds we may see how great a pretence they may make to these notes without holinesse or the former 37. What shall we say then of these Notes That if they be joyned with holinesse and the former then we may make very good use of them to distinguish and know the Church more plainly for alone they may faile us 38. What say you of the Church of Rome As of a particular Church and by these markes to be examined how a member of the universall Church 39. But is not there holinesse without antiquity If there were it were not to be denied but that it were a true and sound Church of God but as it is we deny it not to be a Church a true Church or truly a Church a particular one as that it is an unsound or much corrupted one can they themselves when put closely to it scarce or hardly denie 40. But the faith and holinesse of that Church is commended in Scriptures and said to be famous throughout the world It is true of the Primitive times thereof but we now speake of the present and late bred corruptions and defections of the same 41. Where is the true Church then Where the truth and purity of Religion is restored according to Gods word and his truth and the corruptions purged and done away as in our and other the best reformed Churches 42. Have not some in pretence of this been too violent to purge or expunge things necessary If any have or seeke to doe so they stand or fall to their owne Judge we as private men must not be their
Judges or Judges of these things we are to leave them to their superiours whom God appoi eth 43. Can the Church of Rome then or any particular Church fall from God It is apparent for that the Lords Spirit is not tyed to any place for then not only Jerusalem his City but the famous Churches of Asia long since collapsed had yet stood and flourished and many others now under Mahumetan and Turkish servitude or quite decayed 44. How then did God promise his Spirit to his Church to be with it to the end of the world To be present to lead it into all truth wheresoever it is even in all places of the world but as the winde bloweth where it listeth so his Spirit to the faithfull every where â—ut for their infidelity sometimes pulleth one downe and setteth up another even casteth off the naturall branches for unbeleefe and grafteth in others all according to his good will and pleasure 45 What learne you else concerning this Church That as it is the Church of God a holy Church and Catholicke in regard of all times places and persons of all sexes and degrees peoples and nations whatsoever whereof it consists consenting in the truth of the Catholicke doctrine of the Prophets and Apostles so it is also and in unity of Spirit in the communion of Saints 46. What in this communion of Saints considered The union in that it is a communion The persons who are Saints How is their union 1. in the unity of faith the doctrine of salvation 2. The head which is Christ. 3. The body which is his Church they members 4. The Spirit which is the bond of peace among them 2. In the participation of the Sacraments tokens of this union and communion 3. Bond of charity and love between themselves and Christ their head and by him also with God 47. What is that communion then That holy and sweet fellowship which all the members of the Church have one with another and with Christ their head and so with God whereby all good is communicated to them from above and consequently in mutuall charity one unto another 48. Between whom is this communion considered Between the Saints and Christ their head and so with God themselves one with another so the Saints both in heaven and earth 49. How with Christ and God As the excellent Meanes whereby reconciled to God and at peace with him Grace of partaking of Christs righteousnesse being one with him by faith Assurance of my hope of all good things in him and by him attained for that he so feeleth my wants heareth my prayers is ready to relieve my misery 50. What fruit and profit of this All happinesse and goodnesse thereby acquired As peace with God peace of conscience peace in the soule Influence of all graces from Christ our head Effects of holinesse and righteousnesse from him Glorious inheritance title estate and hope of all Saints and all comforts in him 51. How exemplified By the spirituall building Christ the foundation and head cornerstone and we the building By the peacefull Olive Christ and we the branches ingrafted By the Vine Christ and we the pruned branches By the head Christ and we the members By the Bridegroome Christ and we the spouse and such similies of his imparting his goodnesse righteousnesse and graces to us 52. How of the Saints among themselves As members of one body branches of that Vine and Olive stones of that spirituall building all for the good one of another bringing forth much good fruit to the honour of God 53. How between us and Saints in heaven In mutuall sympathy as branches of one vine consent in the praises of God praiers one for another though not one to another and all best duties however unknown to us now will be manifest hereafter they being our fellow servants and brethren that assuredly wish our good and happinesse and in the resurrection to be partakers with us in glory 54. How among the Saints on earth Though plainly and evidently in 1. The unity in Faith the doctrine of truth professed Hope of blessednesse Spirit and bond of peace 2. Union with the Head and participation of the Sacraments yet most essentially in the union in charity and workes of mercy By helping one another By releeving and comforting the weake By bearing one anothers infirmities and doing all good temporall to the body spirituall prayer instruction and the like to the soule to the comfort of the Saints and Church of God 55. Why called Saints Both By the generall calling of God to grace Out of charity to the Church of God in all The visible members presumed faithfull In hope of the inheritance of Saints and desire that it may be given to all For that the best part are indeed Saints of God What comfort in this faith Most heavenly to consider That 1. Christ himselfe in this sympathy feeling our wants heareth and knoweth our prayers 2. Even Saints in heaven desire our good and pray for it 3. How mean soever in worldly eyes yet if Saints of that high and holy fellowship wherewith no compare as joyned so to the King of Kings c. 4. All Saints their prayers devotions fastings are heard and made and done for us and our good as all Christs actions and merits applied 5. That hereby is more content and true riches then in all worldly possessions as all good enjoying of heavenly and earthly good comming of this communion 56. What learne we hence Many good duties and how to behave our selves in and towards the Church of God and communion of Saints As 1. To honour and reverently esteeme of this holy society 2. To desire the good of it as a faithfull member of the same 3. To bee of holy conversation as beseemeth a Saint and a Christian. 4. To come out of the world leaving Egypt and Sodome to be admitted into this Canaan the House and Church of God 5. To be in unity with my selfe God and his Saints in the bond of the peace of a good conscience love and charity 6. To seeke sit company of Saints and so to delight in Gods house the Saints on earth and such as excell in vertue 7. Conversing with Saints on earth by holy conversation and those in heaven by heavenly contemplation to aspire to a more strait union with that holy congregation 8. To doe good to all especially to those that be of the houshold of faith as having a fellow-feeling and compassion to all Gods Children 9. To exercise our selves in fit and holy actions beseeming Gods house and that holy company 10. To have comfort in all things and sufferings both in respect of the Saints and their fellow-sufferings but chiefly Christ his fellow-feeling of our infirmities to helpe and relieve us 57. What followeth The last three Articles of the Creed concerning the priviledges given and belonging to this holy Society remission of sins resurrection of the body and life everlasting SECT 12. The 10.
which what good Christian is free and so good a preparative to our end and calling hence of which who is certaine or who can be too religiously carefull especially since they are so often in holy Scripture called on for it and should often remember their end and the strict account then to be made of all the things committed to their charge and of all that they have done in the flesh which with the holy Father that thought he heard the trumpet of God and Archangells voice continually sounding in his eare that surgite mortui venite ad judicium often meditated on this and the like thoughts and preparations would as to this also be motives to much good and to prevent much evill 50. But how is the Minister able to discerne the spirits or to do this sufficiently not knowing the secrets of the heart or sins lurking there The Priest indeed cannot nor may not absolve any but the penitent nor can know their penitency but by their outward expression it is Gods prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know the thoghts and secrets of the heart the Priests eye pierceth not so farre he onely reads the sorrowes of our hearts by our words and outward confession without which he cannot give nor we receive the benefit of absolution 51. But is not private or auricular confession how ever it seeme needfull sometimes rooted out of our Church and abolished Though not so generally and peremptorily commanded or in the Priests power to enforce or require it yet it is not rooted quite out neither nor utterly abolished as we see by that second exhortation before the Communion urging the penitents to it and by the forme prescribed for the visitation of the sicke and their absolution after their private or auricular confession and by the Canon enjoyning the Ministers silence on paine of suspension of such crimes so privately by the humble penitent revealed and confessed in all which passages we see it by Law approved so though the Ministers power of calling them to it be abridged the thing it selfe yet and use of it is not abolished 52. What differs the Priests power ministerialiter that you shewed before and this declarative If you meane declarative onely very much or as much as the Judges and his â—riers declaration of the same things otherwise ministerialiter is declarative too but not that only as ministerialiter in respect of God and his Church may be authoritative also in respect of Gods commission granted to them to be Judges of the sinnes and soules of his people as aforesaid as Gods deputed Judges on earth for those things and so the Kings Judges as his Ministers of justice Ministers in that point to the King and Commonwealth yet having authority from him authoritativé proceed and pronounce sentence of the things in their commission and ministerially execute his the Kings judgements according to his Lawes and have power so to doe and declarative pronounce the same and their authority granted doth no way lessen the Kings which the exercise mediately rather doth more shew and promulge the same but to say they had therefore power but declarative because ministerialiter they execute the Kings authority or declarative only not authorative because ministerialiter they do it whereas they may well stand together yet each in their order and degree were to derogate from their authority and dignity as these schismaticks do in the like manner from the Churches office and authority 55. This authority then of the Church and Priests in that point is cleare enough It is and though ministerialiter to the honour of God and good of his Church executed and declarative uttered or published by them not to be denied authoritative also by power and vertue of his commission granted to them in whose name they doe it as originally in him in his own proper right and only doe existent to them only mediately and by grace derived and thus by The Doctrine of the Church of England according to the true record and rule of holy Scriptures and the consent of the Fathers from all antiquity we are assured hereof and taught this truth against all novelties of Schismatickes so that if we either Assent to our mother Church Beleeve the Scriptures or Credit the ancient Fathers as aforesaid wee cannot deny the Priest this power of the remitting sinnes having thus Gods word and Scriptures sure record his Sonnes promise and holy Spirits testimony so many wayes to assure us of it and since he can in the name of God forgive us our sinnes good reason have we to make our confession to him for surely God who doth nothing in vaine never gave the Priest this power in vain but for our benefit and expects our doing the best we can to make good use of it having ordained in the Priest the power of absolution that wee should use the best meanes we can to obtaine that blessing which is our confession to him nor can we sleight this but we may quickly and well heare Saint Augustine Tom. 10. Homil. 49. applying his speech close to such slieghters teaching us a better lesson nemo sibi dicat saith he occulte ago quia apud Deum ago c. let no man flatter himselfe and say I confesse in private to God and God that knoweth my heart will or shall pardon me though I never confesse at all to the Priest ergo sine causâ dictum esset quae solveritis in terra c. hath God in vaine said whose sinnes ye remit they are remitted Hath he in vaine given that power of the keyes to the Priest Frustramus ergo Dei verbum by our wilfull neglect shall we goe about to make void the promise of Christ God forbid if we have offended this way preveniamus judicium Dei per confessionem let us let us yet now at last prevent the terrible judgement of the last day by timely confession of our sinnes to God and the Priest as he hath commanded who as he hath prime and originall power of absolution Esay 43. 25. and is our high Confessor in the heavens hath not in vaine done any thing or commanded us to humble our selves in his Church and to his substitutes the Priests our confessors here on earth and thus much of the power of the Church in the dispensing of absolution requiring our duty of confession 54. If this were the doctrine of the ancients how was it seconded by their practise Accordingly to all intents both privately to the comfort and absolution of such humble penitents and more publickly in reforming the stubborne or notorious offenders and as with all authority thus commanded with all gravity by them exercised and with all humility and dutifulnesse by all the sonnes of the Church even to the greatest of them obeyed as the Ecclesiasticall Histories doe plentifully declare whereby the Churches discipline grew so religiously admired that even famous for it to succeeding times awfull feare and obedience
the grievous torments that he suffered in his righteous soule beyond compare or that he descended or stooped so low in his humility and exinanition of himselfe to manifest his love extended to mankinde and glory now asserted and assumed to the very gates and into the dungeon of hell to the soules and spirits there desolate and deserted of the grace of God or out of his gracious presence there plunged in unspeakable griefe and torments by their wretched and wicked fall from God or prevarication against God and his Christ which though never so great joy to Saints Angels and soules of the Just onely served to them to increase their torments and so after his victory on the Crosse over sin and death this representing a triumph over hell and all that wicked rabble or all that is accounted evill and that hold of sinne and hell or the Prince of hell the Divell 24. But as is said in the story of Dives there is a great space set that none can goe from heaven to hell or returne thence to heaven Luke 16. It is true of any other but the Son of God hee only excepted and yet they also there saw and spake to one another but indeed there is so great a gulfe between them and their estates of despaire and other ugly hellish terror and griefe they can never come one at the other or to the joy and comfort or other estate one of the other such endlesse distance is there betweene their severall habitations and conditions the one injoying eternall blisse by the other quite forfeited and utterly desperate of all remedy and within himselfe as well as before God judged and condemned or this one having unrecoverably lost all grace and time of grace but the other made so good use of it and by grace and in the day of grace momentae unde pendit eternitas improved both that eternally and invincibly impossible to be cast out and possessed of glory which is the joy of the elect summe of all blisse and so the one of all things receiving joy and comfort as delighted in and pleased with the will of God the other in all things tormented that if in heaven as Satan came before God and among the children of God Job 1. yet no comfort in or joy from the glory of that place but rather griefe and torment to be or be accounted no more worthy of it having forfeited it and the price of it the time graces and what else once granted them for the gaine and obtaining that pearle or treasure and the very joy of the Saints a corrasive to them so this such a gulfe they can never passe and though see and speake can never come one at the other yet as these might see and speake as it were at enterview one to another and God is every where much more may Christ who is God how he please descend to shew his victorious conquest and triumph there and so truely divers wayes to be understood he descended into hell 25. But this phrase was left out in some Creeds It is true so it was in the Symbol of the Church of Rome and divers of the Easterne parts as appeareth by the Smyrnian Sardian Toletan Ephesine Constantinopolitan Chalcedon Councels and other ancient confessions but in some of them as the Roman since added is and may be well thus interpreted Whether Literally for his descent in triumph and manifestation of his glory Figuratively and parabolically for the pains of hell sustained in soule at and before his passion under the heavy wrath of God and curse due to us in body and soule Ruf. in Exposit. symb Jerom. Epist. 41. part 1. 26. But there are many and maine objections used against this his descent into hell Many but not so maine or indeed of any consequence to evince what they would or subject so plaine an Article of the faith so universally received and so fully confirmed by holy Scripture 27. They may be easily solved then They are and more pregnant places and proofs by farre produced to the contrary and in confirmation of the truth of the position evidently shewing them but in a manner falacies or captious and sophisticall argumentations 28. But many have infisted on them Yes and no point of doctrine almost never so sound but hath had many impugners no conceit so foolish but hath had many maintainers and upholders 29. It may be profitable to heare them Yes related and resolved since not once but so often stirred and agitated by uncircumspect and simple persons that have erred by them so to receive and have more full solution and to insist more firmly in the truth cleare foundation and though else it might seeme Camarinam movere to stirre up the stinke of some old heresie yet in this respect needfull to satisfie and recall the erring judgements of any missed by partiality or misinterpretation against the current and generally received doctrine of the Church and holy Scripture and such onely left to erre that are either 1. Lazie and will not seeke to know the truth and full satisfaction 2. Wilfull and bent to follow any by-way whatever evident proofe and reason able to satisfie any judicious evince the contrary of which overweening and wilfull spirits every age affording too much plenty and ours superabounding to the sowing and planting or replanting of many an ancient and later heresie 30. May we heare some of the principall objections then It is objected out of that Luke 23. 4. c. Father into thy hands I commend my spirit that therefore hee was not in hell but as a bare conceit scarce worth an answer as falling of it selfe for as by Gods hand his power and protection meant what place is free or out of the hand of God the Psalmist teacheth us as Psal. 139. 8. If I ascend to heaven thou art there if I goe downe to hell thou art there also if I take the wings of the morning and flye to the uttermost parts of the earth there also shall thy right hand hold me So our blessed Saviour in the words of the same Psalmist commendeth his Spirit into his Fathers hand or protection which he was also assured of whether in Heaven and Paradise and hell 31. How secondly It is objected out of that saying This day thou shalt be with me in Paradise spoken to the thiefe on the Crosse that therefore he was not in hell But the answer most plaine both that of Saint Augustine that he filleth all places Heaven Paradise and hell and no place free from his presence as before and so as he was God with him in Paradise or Heaven in regard of his divinity as in his Epistle 57. ad Dardanum Secondly his Soule and Spirit might both ascend into Paradise as was convenient and the same day to hell also for the manifestation of his glory or descending first and ascending after Ephes. 4. 9. as we see the excellent quick motions of the minde and soule and
to the service of God and sanctified to that holy use some elected by himselfe and our Saviour others by him in his Church and the Ministery thereof appointed as in the persons especially to be seen where those that are before him ministering in the higher degrees and as it were taken up nigher to himselfe in their sacred office participating of double honour and respect are set over others whence a prelation of the chiefe Elders in the Church with power to ordaine and governe others and the Angels of the golden â—andlesticks for the honour of his house are mentioned and the Spirit of God dignifying and principally directing his speeches unto them thus Bishops set over the Priests and to ordaine them and the Deacons the Priests over the Deacons and other inferiours in that house and service and they and all overseers in their order and to whom the care and custody of hallowed things and House and Temple of God and even the care and cure of soules dispensation of the holy Mysteries and chiefest treasures of Gods House for the good of his people according to their severall orders and places as God is not the Authour of confusion but of order are delegate and committed to their charge the continuall practise both moderne and ancient yea ever and of all times in Gods Church 60. How further prove you or shew you that To passe by the oldest times and before the Law where the ancienst of the family the Patriarkes and eldest brothers as the Priesthood then went by primogeniture were Priests of the most high God and high above others in that office as Melchisedec supposed Sem super-eminent over all the Priests of his age so a type of Christ and resembling him even above Abraham whom hee blessed for without all controversie saith the Apostle the lesse was blessed of the greater though he a Priest great Patriarch and sacrificer also looke we under the Law and at the giving of it and behold Mâ—ses a type of our redemption delivering Israel out of Egypt and Joshua a type of our salvation bringing Israel into Canaan the son of man being to effect both by the power of the Son of God must yet both put off their shoos Exod. 3. 5. and Joshua 5. 15. and keepe their distances as there are degrees within and without the Temple where the Psalmes of degrees were sung without and Altar and Oracle ascended to within the Sanctuary and in respect of their persons their very offices then and after to which they were or were to be admitted neither of them having power to execute the Priesthood when that was spoken to them Moses not the first borne nor extraordinarily called then though he were afterwards and Joshua though the first borne altogether then suspended by the separation of Levi to that office so though Moses before his consecration or Joshua may be there before the Lord and in that distance but with their shooes off because the place where they stand is holy was it said yet the place where I am signifieth he there to Moses is holier come not nigher Moses after his consecration is searce holy enough to be here though so dignified with the sight presence and â—ill his face shone againe and needed â—veile with his speech and talking with God but when indeed designed after wards by God to the employment of a Priest that was before ruler of the people Moses and Aaron among his Priests Psal. 99. and Exod. 40. and other places whereas a chiefe one and type of Christ he hath such Priestly authority from God and is commanded to doe the Acts of consecration to shew a more neernesse of person he hath a more neernesse of place in the Mount in the Tabernacle in the sanctuary given him so there is a difference of place of persons of offices distinction and degrees in all of them Aaron with Nadab Abihu and the 70. Elders all being Priests by inheritance or destination may ascend up the mount so may not the people but not so high upon the mount as Moses who alone shall come neere unto the Lord Exod. 19. cap. 24. 1. 2. Different places and degrees of the Priests and people Laity and Clergy Moses and the rest of them too for they may come into the Tabernacle these only into the Sanctuary but not without washing and Moses only neere the Lord yet and to the Oracle as who hath the Mandate so often interated and reduplicate of ordering all things there Exod. 40. and the consecration of them 61. And how pertaines this to us As these types of Christ so Christ himselfe in the election of his Apostles to whom no others durst joyne themselves and his 70. Disciples resembling the Jewes Sanhedrim or 70. Elders above the rest preferred and the Apostles authority from Christ received of ordering Bishops and Priests or â—lders in the Churches and consequently their successive holy and orderly proceedings in this point from primitive and purest times to this our present age continued according to that first propoanded plat-form and distinction of degrees in holy places persons and things doe all shew this and both Latine and Greeke and Easterne Churches will be abundant witnesses and beare testimony of this truth to the worlds end whiles even at the highest place the holy Table there were degrees that in a higher esteeme and higher degree of consecration that was neerer and that in the highest that was neerest the Altar and none out of orders to come there at the communion whence the distinction of the communion Sacerdotum and Laicorum of the communion of the Clergy and Laity though not different in substance but in place as the Grecians to this very day have their Tables enclosed with great mystery from the people and so anciently by degrees separated and distinguished the inferiour degrees communicating within the first the higher alone within the second in the Chancell the rest the Priests only at the Altar This the ancient manner and hence the severall respects and reverence used in divers degrees towards them 62. Wherefore should that reverence be used As naturall justice and equity requires that we measure out and yeeld a different respect of honour to men according as the Kings favour more or lesse shinâ—s reflects on them and gives them advancement â—eene in Joseph and Mordccai and which wee use so with Gods owne people and all ancients we here noting the degrees doe use diversitity of reverentiall respects towards the more sacred things and whiles rendring to some a civill to others a religious reverence or cultus reverentiae as is fitting but to God onely a divine worship wee are as farre as those holy men and servants of God that did the same from all idolatry and superstition and as David and Daniel did worship towards the holy Temple the Priests towards the â—racle Ark and Mercy-seat all Israel in the wildernesse towards the Mount the cloud and pillar of Fire the Tabernacle
Philip Acts 10. If thou beleevest thou maist be baptized the Eunuch answered I beleeve that Jesus is the son of God So in the Primitive Church the question to the Catechumeni those that were turned from Gentilisme and to bee admitted to Christianity being made How beleevest thou answer was made I beleeve in God the Father c. 17. Why say we not Wee beleeve in the Creed as well as Our Father in the Lords Prayer Because every one shall live by his owne faith 18. What is faith It is generally described and said that fides est eorum quae non vides and though of things so unseene yet of that infallible truth grounded on Gods most sacred word and revelation the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of infallibility as by whose word all things have their truth and being that being more high holy and certaine then all else humane knowledge of reason or sense the ordinary gates of knowledge that are often deceived even in things neere us as Starres Orbes and Elements how much more in things farther off removed from the soule or sense but the the very confirmation and certainty both of them as Christian Philosophy above all the knowledge of the Heathens in knowing the true ground and foundation of things from God the eternall truth when they but from some mediate causes and especially in discerning those highest and holiest things concerning God and the soule and her truth essence estate and fountaine whence chiefly all other knowledges depend where Crede intelliges is the beginning of all most refined divinest knowledge and as reason more excellent then sense so this then reason by even as many degrees as spirituall and heavenly things exceed earthly and corporall or Gods truth mans reason yet not to thinke every opinion conceit or fancy of vaine men doting on the idols of their owne deluded imaginations or sometimes prejudicate opinions against God and his truth to be matters of faith as were the fancies of many miserable schismatiques fanatique persons and heretiques this faith being indeed so only of highest and holiest things and according to Gods word and revealed truth opened and declared by his holy Spirit in the ministry of his Church and so knowne to be by the approbation and testimony of those holy and reverend Governours by him appointed to that ministration in the same and whatsoever else but of private spirit and fancy if repugnant to the former to whom the custody of his Church and sacred Oracles are committed and hence the malady may be observed of the many schismes heresies blasphemies and errors of all seditious and turbulent persons both of former and present times such the case of Arius Manes Eutyches Sabellius Eunomius Novatus and all that rabble whose wicked opinions have often beene newly furbished and sometimes with some additions by foolish men of later times as what folly mischiefe or madnesse so grosse almost that hath not found some to give it entertainment of which all times stories and authors are full and shew too wretchedly abundant testimony 19. Of how many sorts is saith Of two sorts Either Common or That of the elect Tit. 1. 1. 20. What call you common faith That faith which as well the rebrobate as the elect may have 21. How manifold is this Threefold Either Historicall Temporall or Faith of miracles 22. What is historicall faith That whereby a man doth beleeve the outward letter and history of the word and truth therof and it hath two parts or degrees 23. Which are they The Knowledge thereof in respect of that word of God the object of it Assent and this is in the very Divells themselves who beleeve and tremble James 2. 19. 24. What is temporary faith That which lasteth for a season and not commonly to the end of ones life or if it do beareth no due fruit nor hath the root of love charity figured in the seed which fell in the stony ground yet is of divers sorts 25. Which are they The first degree beyond historicall faith Having three parts or degrees in respect of the word both 1. Knowledge of it 2. Assent to it 3. Professing it with some faire shew and go no further All which he may doe which hath no love to the word this was in Simon Magus Act. 8. 13. 26. What other kinde of this faith That in these five degrees seene 1. In Knowledge of the word 2. Assent to it 3. Profession of it 4. Inwardly rejoycing in it 5. Bringing some kinde of fruit but for want of the root of love of no growth and fading and falling a way at last 27. What is the faith of miracles Whereby a man grounding himselfe upon some speciall promise and revelation from God beleeveth some strange and extraordinary thing he desireth or prayeth for shall come to passe by the worke of God held to be in Iudas as well as the other Apostles and may be in some that want true and saving faith 28. What is that saving faith or the faith of the Elect A supernatural gift of God apprehending applying the saving promises of God made unto us of salvation in Christ with all the circumstances of the same to the soule receiving the benefit to the conscience for purging and comforting it and bringing forth fruit through the same 29. How differs this faith from the others Besides those first five degrees it proceedeth further in extention and perseverance to the end 30. How that It comprehendeth the former 1. Knowledge 2. Assent 3. Profession 4. Rejoycing And further addeth 1. Application to the soule 2. Purging the conscience from dead workes 3. Comfort in the holy Ghost 4. Bringing forth much fruit 5. Perseverance to the end 31. VVhat is the fruit thereof Assurance and confidence in God for both things temporall and eternall 32. How is that That we shall 1. Have our soules saved in the day of the Lord by this justifying faith apprehending and applying Christ and his merits to the same 2. Want of no manner of thing that is good and profitable or convenient for either body or soule since to whom God hath given Christ in him hee hath given all things necessary and convenient for them and this is our confidence in the Lord. 33. VVhere is the substance of this faith expressed In the Creed rightly understood 34. Are there any differences or degrees in this true faith Yes though a true and saving and justifying faith yet found in some a weaker in others a stronger faith yea and in the same person sometimes a weaker or otherwhile stronger faith 35. How is it then knowne being weake from the former sorts of faith that sade or faile 1. To God by the heart and his owne worke in the same 2. To men onely by the effects 1. The fruit thereof 2. And continuance unto the end 36. But is not the hypocrites or reprobates faith often hardly by men distinguished from true faith It may be for a time and
for some temporary or other respects more servent and faire in outward appearance to the world then the weaker faith though a true faith of the elect but for the most part discovered at last by the want of the Root love Fruit good workes Continuance to the end 37. How may wee know the true though weake faith By many good signes in ones selfe longing after God and proficiency in grace and especially by this one grace of God of unfained desire not onely of salvation which the wicked and gracelesse may desire but of reconciliation with God in Christ. 38. Is this a true signe of true faith It is and onely peculiar to the elect proceeding out of a touched and humbled heart for sinne and whosoever have it have in themselves the ground and substance of true and saving faith which afterwards may grow to greater strength and so Blessed are they that hunger and thirst c. Matth. 5. 6. 39. How many wayes may faith be weake Either by want of due Knowledge of the Gospell Application to the soule Though in that measure of knowledge that may else seeme sufficient 40. How is it to be strengthened By using diligently the meanes appointed of God the Word and Sacraments so humbly walking before God it is knowne to bee a true faith and daily encreased 41. What is a strong faith That whereby a man so apprehendeth and applieth the promises of God in the Gospell that hee can distinctly and truly say of himselfe hee is fully resolved in conscience that hee is reconciled to God in Christ and so not neglecteth to finde all godly signes and shew the fruits of the same in his cheerfull service of God 42. Js there any faith perfect No for howsoever it may be strong and stronger then others yet it is alwayes imperfect and requiring encrease and confirmation for which we must pray and strive for so also our knowledge is and will bee so long as wee live in this world as mingled with ignorance unbeleefe and sundry sorts of doubting 43. Have not all sorts of saving faith their fruit following Yes according to their degrees more or better all in some acceptable degree obedience to the will of God and willing profession of the truth and more particularly confession of the faith of Christ. 44. Why must we confesse it For divers reasons these especially that 1. With the mouth outwardly confessing wee may glorifie God and doe him service both in body and soule 2. By confessing of the faith we may sever our selves from all false Christians hypocrites and seducers whatsoever 3. We may incite confirme and strengthen others in the same 45. Js there any other acceptation of this word faith It is sometimes taken for the doctrine of the truth as 1 Tim. 3. 9. and 4. 1. as well as that habit or Theologicall vertue thence and by the gift of God produced in the minde of which wee spake before also where a dead faith false and fained faith hypocriticall faith and the like they are understood to be want of faith or a temporary onely or historicall faith as faith to be healed Matth. 8. under faith working miracles 1 Corinth 18. of all which before 46. What is else necessary to be knowne concerning faith To observe the causes and effects of this true faith 47. What causes The Efficient cause matter form and end of this true faith how wrought and formed in us 48. What efficient cause Either principall or instrumentall What principall God 1. The Father Ioh. 6. 29. this the work of God that ye beleeve in him whom he hath sent 2. The Son Heb. 12. 2. the author and finisher of our faith Jesus 3. The holy Ghost 2 Cor. 4. 14. the Spirit of faith and former of it in us without our preparation or workes 49. What the instrumentall cause The word of God and Sacraments and comfortable learning and using of them What the matter of faith In respect of the Subject Understanding to apprehend Will to assent and apply Conscience to make use of the promise and grace of God Object referred to the 1. Understanding the truth of Gods promise 2. Will grace of God manifested in Christ. 3. Conscience joy and comfort in the holy Ghost 50. What is the forme of faith 1. To beleeve or to seeke to apprehend and know the mercies of God with our best understanding 2. Receive and apply to our soules the free mercies of God in Christ with our whole heart and will 3. Make use of it in our conscience to the Purging and rooting out of dead workes and sin Bringing forth good workes fruits of a living faith 51. What the end of faith In regard of God his glory in his mercies Us our justification by his free mercies in Christ. 52. What is justifying or our justification To be Discharged before God of our guilt Approved before him free and innocent Accepted of God and allowed his favour and presence 53. Doth faith doe this Faith is said to doe it as the instrument whereby we apprehend apply and take benefit of Christ and his merits the very originall and principall cause of this as in whom only and alone we are Discharged and acquitted Approved innocent and accepted God is well pleased and reconciled 54. But Saint James saith we are justified by workes Saint James doth not there speake of our justification as the cause whereby we are justified inwardly before God which is only faith in Christ but of the outward justification as the testification approving thereof to our consciences to the world that we have faith seen by the fruits thereof 55. What of the distinction of generall and speciall explicite and implicite faith Generall and implicite faith are indeed no faith or not true faith explicite and speciall may be as they may be rightly understood the same with our faith and the saving and true faith 56. What are the effects of faith Many or at least by many names stiled and called in holy Scripture and may be reduced to These two 1. Putting off the old 2. Putting on the new Man or this one word encluding both repentance 57. How else called or described Either Workes of the Spirit Gal. 5. 22. death to sin and life to righteousnesse Rom. 6. walking not in the flesh but the spirit Rom. 8. Renewing the minde Ephes. 4. 22. True holinesse and righteousnesse ibid. 23. A new creature Gal. 6. 15. Generally good works Jam. 2. Tit. 2. c. 58. But if these workes doe not justifie us what need we doe them and why For divers reasons especially these 1. Because they are good and so to be done 2. They are for the glory of God and his Gospel and nothing more against God then the works of sin 3. They are to the good of the Church and faithful 4. They testifie our faith James the 2. 5. They confirme our election Jo. 4. 12 13. 6. They win others to the Gospel 1 Pet. 3. 7. They
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
easie for us by Gods grace in Christ and his Spirit making us to doe those things in love to him which were required under a strict command before and so wee released or freed from the curse of the Law and condemnation borne by Christ for us The slavish feare of the threats that should else terrifie us The tyrannicall seising on us or commanding us who have now a better Law the Covenant of Grace 39. To what use doth the Law then remaine 1. For a rule to square our lives by in godlinesse yet without fearfulnesse in love 2. For a Schoole-master to bring us to Christ shewing how much need we have of him 3. For a Schoole-master in Christ to bring us to true humiliation knowing how much we want true godlinesse and so to seek increase of graces in Christ. 40. What the difference between the Law of workes and of Grace or the Law and the Gospell 1. In that the Law is knowne by the light of nature and the Gospell a mystery to nature 1 Tim. 3. 6. and that Angells so desire to behold unveiled 1 Pet. 1. 12. 2. Sheweth only what is to be done the Gospell how doe it in Christ in faith and love 3. Is full of threats to urge us the Gospell of sweet promises to allure us to performe it 4. It is a Schoole-master to shew us Christ and our need of him or bringing us to him the Gospell admitteth and engrafteth us into him for our comfort 41. How doe the Law and Gospell agree 1. In their Author God that first gave the Law and since his Sonne to fulfill it and in him the Gospell of peace 2. In their end Christ that is pointed at in the one in presence in the other and perfection of both 3. In their threatnings against sin and upbraiding the disobedient and unfaithfull 4. In their promises to the observers and lovers of the Law by striving to doe it eternall life 5. In their consent in the setting forth of Gods glory faith hope and all graces without any contradiction as from one fountaine his Spirit 6. In their constant and continuall provocations to godlinesse 7. In their Ministers the Priests and Levites and servants of God that are to be without blemish called watchmen To live unblameably To set forth the Truth and Law of God To live of their service and of the Altar and whose lippes are to preserve knowledge the people to seeke the Law at their mouthes they to set it forth and the truth both by their life and doctrine 42. How was the Law written or delivered Delivered by the mouth and written by the finger of God to shew the holinesse and perfection of the same 43. Wherein written Both in the hearts of men as their duty to shew it naturall as also morall and so perpetuall Both in the Tables of stone and that twice by him to shew it doctrinall as well as naturall and morall and so to be read for instruction and preserved to perpetuity to all generations 44. How twice written In the first Tables broken by Moses representing the fraile hearts of flesh in which it was written corrupted by their owne inventions as the Israelites were when Moses so brake them by their owne Idolatry and abhominations In the other two Tables prepared againe by Moses to shew the confirmation of them to perpetuity and being restored and so laid up in the Arke of the Testimony and sanctum sanctorum to be preserved and fulfilled in Christ. 45. Why written in two Tables To shew the distinction of the duties in them contained to God in the first to men in the second Table the perfection of their number also pointing at the perfection both of the Law-giver and Law and so the ten Commandements SECT 2. Quest. 8. Concerning the Commandements and first of the Preface c. The severall prefaces to the Commandements three of them as first of the childe answ to the 8. quest wherein the authenticall unchangeablenesse author and authority God speaking and saying Autograph in Exod. and the Tables and other circumstances thereof expended and why it is called Moses Law and the words doubled of speaking and saying so Moses preface secondly analysed thirdly the preface of God himselfe being both a reason and to this first and all the other Commandements wherein to be observed the author and so his authority his name by himselfe uttered to shew his awfull majesty his Attributes calling his Almighty power as well as mercy and goodnesse to minde and so his actions of saving and deliverances from Egypt and the house of bondage litterally by the Iewes and Spiritually by us to be understood Whence his honour feare and reverence with our duty and obedience are powerfull enforced Of the true and right understanding the Law and how we ought to be affected in soule and spirit towards it being of so divine and spirituall A sense sablimate above and beyond the bare letter and so divers prime necessary in number five propounded for the better and more spirituall meaning understanding and interpretation of the same with the exposition of the same as else the contraction of them to a lesse or fewer number and some other lesse prime rules pertaining more to the comparison of the Commandements and Tables so referred to the beginning of the second Table 1. YOu signified ten Commandements which are they The same which God spake in the twentieth Chapter of Exodus saying I am the Lord thy God c. 2. What observe you here A twofold Preface and then the Commandments 3. What threefold preface Of Moses intimated in his 20. Chapter where he saith God spake all these words saying Of God immediately prefixed to the Commandement I am the Lord c. 4. What is in that first preface The authenticall substance and sum of it being the very same that was 1. Both Written 1. by God In fleshly Tables the heart In the first Tables resembling the broken pitchers men hearts In the second Tables restored and preserved in the Arke 2. By his Spirit in the hearts of the faithfull willingly to doe them 2. Spoken by God himselfe upon Mount Sinai in terrible manner out of the cloud and fire recorded by his servant Moses 3. Delivered so to the Israelites in that majesticke and glorious manner 4. Authorized by God so writing speaking and commanding them saying I am c. 5. How collect you this As plainly expressed in that first place where 1. The appearance authenticall the very same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Author God thus divers wayes divulging it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake it above all other Scriptures with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Autogragh the Tables with the finger of God written and it recorded in that 20. Chapter of Exodus and also Deut. 5. 3. Authority establishing commanding it and saying 6. How is it said the same As it was not onely the same in substance and effect but the very same in
Ambition Vaine-glory Hypocrisie Pharisaically Ignorance blide zeale Indiscretion preposterous zeale and without all moderation as in factious Schismatiques exceeding the proportion of the cause compasse of their calling and with much rankour commonly and unseasonablenesse 51. How holy life and behaviour In outward signes of honour and deeds expressing this inward affection of the soule seene as in all the Commandements By our setting forth his worship as in the second Commandement Glorifying his name as in the third Commandement Sanctifying of the Sabbath as in the fourth Commandement Obedience to these and all the rest and so avoiding all prophanenesse to his glory and others good example 52. Doth this extend then to all the Commandements Yes and this Commandement is set therefore in the first place as a ground or foundation of all the rest both of the first and second Table as establishing the duty we owe and especially inwardly in soule and affection to God and so the reasons in the preface drawne from equity as hee is our Lord and God and his authority as Lord and deliverer equally pertaining to this and the residue of the Commandements to this at least primarily to the others from this dependantly 53. What followeth The second Commandement concerning the externall worship of God SECT 4. The second Commandement The Analysis of the second Commandement with all the duties and opposite abuses whether implicitely or expresly forbidden or commanded here particularly expressed and in all the branches thereof more fully hereafter explained VVhere first in generall all false worship and unity and uniformity in the true worship thereby intended the civill use of images allowed but vanity and wickednesse in Idolatry to be detested and condemned so as no Image of the true Deity can be made All Images of false duities Heathen gods Sunne Moane Stars and host of Heaven Saint or Angell are forbidden to be made where any danger may be of worshipping them or appearance of evill humane inventions and wil-worship therefore to be avoided as a kinde of Idolatry though comely and decent ceremonies in the worship and service of God to be allowed of and approved The substance of true worship being prayer and praises hearing and handling the word sacrifices and Sacraments where first of prayer and the parts of it the order and manner and other circumstances of the same as the time place and persons so of hearing and handling the word True use of the same all of the Sacraments 〈…〉 and all externall worship to be performed in the Church of of God in all deâ—nt order and uniformity the reasons of Commandement enforcing the duties from Gods blessing an punishments assuredly promised to attend on those that neglect or observe the Commandements 1. VVHich the second Commandement Thou shalt not make to thy selfe c. What contained therein 1. The Commandement Thou shalt not c. 2. The explication of the same in the explication of the idols to the likenesse of any thing in heaven earth or under the earth all forbidden Idolatrous worship bowing downe to them 3. The reason from his Justice a jealous God and will punish c. Mercy promised to thousands c. 2. What manner of Commandement is it A negative inferring the affirmative opposite viz. not to make any idoll so to worship it and commit idolatry but to worship the true God only according to his will 3. What the negative part Whereby we are forbidden all idolatry and in that all will worship and superstition as both 1. The making of images of God or any thing else in Heaven Earth water c. for divine worship 2. The worshipping The image it selfe Or God in the image or by it 3. Corrupting Gods worship by Our will-worship Superstitions Our owne fancies 4. What the affirmative part To worship God and him alone as hee ought to be worshipped So these three things viz. 1. The matter his true worship in the parts duties and circumstances 2. The object of him and him alone not idols or our owne fancies 3. The manner of it according to his will revealed in his word and that is in Spirit and Truth as He is a Spirit and His Word the Truth 5. How are these parts positive and other parts seene opposite or opposed 1. As the true worship is opposite to idolatry or making any image to worship it 2. As the true God or opposite to idols and all vanity and vaine conceits and fancies of men 3. The true manner in the truth and uprightnesse of heart opposite to all will-worship grosse and false manner of worship and superstition 6. How farther explained In that if we intend his true worship the parts and duties of it both outwardly in the body and inwardly in the soule will be farre from that grosse and absurd idolatry here described the object of it the true God hath no affinity with those dumbe idols the Creator with those abominations of his deformed creatures and stupid gods or creatures of his blockish idolatrous creatures the manner and meanes in spirit and spirituall manner true heart and truth of heart informed by his blessed word as farre as may be distant from such idolatrous superstitions grosse or false and fantasticall will-worship 7. What is to be considered in the worship of God That the worship of God is set forth in regard of The 1. Substance of the same Internè in the heart in the first Commandement Externè manner and ceremomonies partly in the 2. 3. and 4. Commandements in the severall respects 2. Circumstance of 1. Place commanded as 1. Mount Morijah to Abraham 2. The Tabernacle ere the Temple builded 3. The Temple afterwards 4. Synagogues for the dispersed Jewes 5. Every place on good occasions or with looking towards and remembrance of Sion and the Temple 6. Christians Churches c. 2. Time the Sabbath as in the fourth Commandement 8. What is the scope of this Commandement The externall and publique worship of God to be decently set forth to his honour in his Church and all idolatry and false worship banished 9. VVhat profit thereof Both Unity in the Mind and Affection of all true worshippers Unformity in the True worship And Church of God 10. VVhat is first here forbidden The making of any images to worship them 11. Are all images forbidden It is plaine they are not but such as are made for idolatry as not onely images of the Cherubins and Palme-trees in the Sanctuary but of divers things else are read and so with us images and statues by painting graving and other Arts expressed may lawfully be had and kept for civill uses Of memoriall of men and their vertues or actions as monuments of antiquity Of ornament of houses and also palaces and buildings emblemes of divers best matters In representation of Vertues and vices Histories actions Triumphes c. Of instruction as of all kindes of beasts birds fishes and creeping things to know them and the like civill uses so they bee not
Pathmos inspiring him this day c. 3. Resting the Jewes Sabbath as it were finishing it by his Resurrection and other appearings and as it were hereby appointing and approving this new Sabbath to his honour as Lord of the Sabbath 17. How by the Apostles doctrine and practice Most evidently 1. By their meetings that first day of the week when Christ arose and appeared to Simon and Mary Magdalen and the Disciples and after Thomas and others with them Luke 24. and Iohn 20. c. 2. Continuall practice of it and preaching and ministring the Sacraments that day Act. 20. 7. 1 Cor. 16. 1. 3. Constitution of it in the Churches as 1 Cor. 16. 1. is set downe where both First the day first day of the weeke named and appointed Secondly every first day so appointed Thirdly instituted both there and in the Churches of Galatia Fourthly instituted and there taught for the Churches instruction generally as we see at Troas and other places also Fiftly the duties of the Sabbath or Lords day plainly exercised then gathering together the congregation and gathering for the poore 4. Constant observation continued forty years after performed by Saint John in Pathmos in holy meditations as sitting especially that day had his illumination and holy inspiration from God to the instruction of the Church by propheticall revelation when Christs farther presence apparition and blessed illumination of him and the Church by him seemes further confirmation of that holy institution and Sabbaths sanctification as Estote imitatores mei sicut ego Christi 18. How farther confirmed By the continuall and continued practice of it ever since proved by all Ecclesiasticall histories ever since without any interruption to these daies and so by The primitive times and Church Holy men that lived and succeeded next to the Apostles times the learnedst and wisest ever since and so consequently as from thence both at and to this day and none found to oppose unlesse some idle turbulent and fanaticke spirits wanting learning judgement and discretion that who seeth not this must be wilfully blinde 19. The Sabbath then is certaine and fixed The seventh day at the consummation of the worke of the Creation the Jewes Sabbath till Christ and his consummation of the ceremony of it a new Sabbath now by him consecrated at the consummation of the worke of redemption so to remaine to the worlds finall consummation as the first to Christ from the creation so this from Christ to the end and finall consummation of all things to continue after with a new and third Sabbath perpetuall in the new Jerusalem in the Heavens 20. What use or end of these renewed Sabbaths To consider and magnifie the name and glory of God more and more expressed and made knowne to men 1. As in the first Sabbath remembred his works of creation mighty acts and glory 2. In the second Sabbath or Lords day both all that and further the workes of his mercy and redemption in the worlds restauration 3. In the third Sabbath both all them and further his excellent justice and glory most amply more then ever demonstrated to all creatures over all the world and for evermore 21. How summe you up these collections For full illustration or confirmation of the doctrine of the Christian Sabbath or Lords day may be considered 1. How estote imitatores mei sicut ego Christi implies a command from Christ of what the Apostles teach and practise 2. How Christ promised the Comforter who should instruct them in all truth and bring all things to their remembrance c. 3. How Christs example and apparitions evincing the same or shew the ground for the following doctrine and practice 4. How the Apostles doctrine and establishing the Lords day by power delegate from him 5. How dies Dominicus Rev. 1. 1. sheweth that prime and primitive appellation as well as doctrine and practice more to confirme it his and not only Domini as Mal. 3. 1. or Amos 5. 18. or Jo. 8. 56. but Dominicus also all which besides the authority of primitive times Fathers and Councells though the Churches instruction might be enough to any devout Christian doe more dignifie the Lords day as raising it to the highest degree of sacred and Apostolicall or divine institution and what was then so ordained hath beene since by continuall and constant practice of all succeeding ages and all good Lawes Ecclesiasticall and Civill confirmed never by any unlesse such as were publickly noted or branded for schisme spoken against or oppugned also further if not this instituted so primarily it may seeme that there was no Sabbath or Lords day for a while in the Church or but the Jewes Sabbath which were to leave the Church too naked of so holy and necessary a point of Christianity 22. But the Apostles sometimes used the Jews Sabbath Yes and for divers good reasons both to instruct them in the same To draw them to Christ and his Church To confesse a Sabbath and the like and so they refused not the Heathen Temples or their assemblies as at Ephesus Athens or Feasts or Schools as in the Schoole of Tyrannus but tooke all good occasions to instruct them and of this it came to passe that both the Lords day and Jewes Sabbath were by many kept and observed from their use and example a good while after in primitive times 23. What other arguments or reasons of convenience are brought for our Christian Sabbath or Lords day As upon this day many excellent things were and greatest benefits that ever happened to mankinde or the people of God so in his new Sabbath to remember them and praise him for the same as on this day 1. The worlds creation began Elements framed Angells created 2. This day Christs resurrection the worlds new creation or restauration 3. This day manna first fell and the Israelites passed through the red sea 4. This day Christ baptised turned water into wine and fed five thousand miraculously 5. This day Araon and his sons consecrated c. 6. This day Christ often appeared to his Disciples and others after his resurrection 7. This day the holy Ghost descended and Saint John in Pathmos enlightned 8. This day Christ we hope at last shall come to judgement to begin the perpetuall Sabbath after the night of this Sabbath ended 24. What course then to be used and held for the due sanctification of the Sabbath and rightly to understand or interpret the fourth Commandement Rightly and duly to remember and consider how the Christians Sabbath or Lords day though not literally commanded for the whole ceremony and circumstance or punctually in all things to be observed yet is virtually intimated and for the morality and substance of it exemplarily propounded to us there in the fourth Commandement without which heed taking and observation or right understanding moderation any may be apt and ready to fall into Thomas Brabornes and others judaizing errors concerning the same however otherwise we cannot
stand too much or be too carefull for the due and orderly observation and sanctification of the same if there be but prudent and Christian discretion to moderate the heat and exorbitancy of selfe-conceited and inconsiderate blinde zeale and prejudicate opinion by partially addicted fancie and affections 25. This way then is spoken against It is by the unlearned vulgars some or factiously minded too ready and prone on their weak and ill grounds or mistakings to fall into judaizing errors or by the plausible pretence of the sanctity of it and the men that broached it to deceive themselves and seduce others so that he that shall deliver the plaine truth in this point shall finde himself on a double disadvantage as one well observeth by the preconceived and prejudicate opinion of the vulgars and weake people that have their persons in admiration as well as their piety and religious zeale that hold the contrary That hold the strict observance of that day in their fashion as it is by some made a prime character of a good Christian to distinguish him from a carnall worldling so as it were to know the state of Religion by it which stands or falls as they conceive as it is either way determined where needs we see a wary foot in delivering the truth to strike an equall course between an over-nice strictnesse and a prophanelicence the one letting loose the other ensnaring mens consciences one shutting up the Kingdome of Heaven making the way thither narrower then it is the other by making it broader then they ought enlarging the mouth of hell but the truth well and warily delivered will give the soberly religious no cause to complaine nor encourage the prophane in any licentiousnesse medium tenuere beati happy are they that finde it and blessed are they that tread that way and strive to goe it 26. Whence ariseth this Doctrine The mistake in generall of these men is that they presse the precept promise and threats made to the Jewes concerning their Sabbath point blanke and directly on us and the Lords day whereas indeed they concern us it only indirectly cannot without fetching a compasse be applied to the Sunday as our Sunday succeeds in the place of that in respect of the morality not ceremony but hence as in a prime case of conscience so many scruples are raised and traditions broached by them of the beginning and end of the Sabbath the duties of the day workes of our callings recreations and the like without any difference almost made between the Jewes Sabbath loaden with ceremonies and it which those that least love ceremonies have stedfastly with it taken upon trust that thence so many needlesse contestations have been raised about them but the truth appearing these doubts of theirs will easily be dissolved 27. What course then particularly best to be held or taken herein Rightly to consider of and distinguish these two things viz. 1. For the morality of that Law and of the Sabbath how farre that extends as well as the ceremonie in it and so the power of changing that first day thence accrewing 2. What was the first institution and authority establishing this second or substituting it being the Cardines Controversiarum whereon depend most of the doubts ventilated and things chiefly agitated and discorded on in the curiosities of these present times about this point and so in the compasse of which we shall meet with most or the most principall objections here usually cast in the way against the Sunday our Christian Sabbath or Lords day 28. How for the morality of it The morality in the Law observed as it is ordinarily to be seen by the eye of nature and reason the common rule of humane actions may be considered as it is 1. Either primary and evidently seene and acknowledged by the light and in the Law of nature or right use of reason re ipsa of it selfe straight waies appearing as God to be honoured no man to be wronged to doe as wee would bee done to not to kill and steale c. 2. Or secondary though not so plainly seene by nature especially corrupted nature or nature at large and at first sight yet by nature rightly informed either Common humanity discipline and Philosophy and after due circumspection of the circumstances or by Gods word grace and divine revelation and then straight consented to and confirmed by reason as well as divers other consequent good rules succeeding those more generall notions and primary clear dictates of reason so we may hence collect for the morality absolutely at first appearing to the eye of nature and reason that God is to be worshipped and that a time is to be set apart for it is so morall that nature concludes it as soon as it blunders on it or but once conceives there is a God and this is the prime morality of the Commandement and secondly that the seventh day is to bee set apart and the time determined to the seventh day or that it is to be rested on or so religiously sanctified is onely to be knowne by Gods precept and word and so by nature or reason directed by discipline or better informed by grace and Gods revelation of his will which nature yeelds by reason is to be obeyed and best approved and so the second third and tenth Commandement as well as this may for the substance of them seeme to be referred to this ranke that nature onely directed by discipline on farther circumspection better consideration of the circumstance or divine revelation and grace is able to discerne and so morall non tam ratione naturae quam disciplinae or rather non tam ratione naturae aut disciplinae communis quam divine revelationis and thus this Commandement participates of both those sorts of morality or of morality in both these respects and the later by some rather called the positive then simply morall part of it as so scarcely by nature or reason discernable yet farther there is found a ceremoniall relish or tincture and respect in this seventh or Sabbath and the strict observance thereof for the time to the Iewish Church enjoyned and with it to expire 29. How show you the ceremony As the ceremoniall Law is properly an appendant of the first Table regulating the externall service and worship of God as that of the Jewes relate to the Jewes Church and the judiciall law chiefly pertaining to the second Table regulating that externally to civill society or withall enforcing the observance of the former as Moses judicialls with the Jewes and so both of them so far as Mosaicall with the Jewes policy and Church antiquated and dissolved or saving so farre as reducible to the morall to expire now that there is a ceremony mixed with the morality in it is confessed by the Fathers and all ancients and soundest moderne Divines and Churches which may be seene in the respects as it was ordained either A remembrance of things past A shadow of
heart have a law prescribed to make them holy and acceptable unto the Lord. 3. What manner of Commandement A negative inferring his opposite affirmative viz. not speake untruth or make lyes in uncharitable manner against our neighbour but to preserve truth and charity among all men 4. What the negative part Not to speake or broach untruth in uncharity to the hurt or infamy of our neighbour or our own honest estate credit or good name 5. What the affirmative part To speake and utter truth in charity to the good of our neighbour or our owne honest estate credit and good name 6. How are the parts seene opposite or opposed As truth opposite to untruth Charity to uncharity The good to the hurt or infamy of our neighbour or ones honest estate credit and good name 7. What manner of vice is it forbidden Maledicentia evill and untrue language or lying or abuse of the tongue Whose root an evill heart and thought Whose blossome and branches evill words Whose fruit evill deeds not onely infamy lyes and slander but sometimes reaching as far as the breach of the other Commandements in theft cousenage fraud oppression yea mischiefe of spilling bloud and murder as well by being the fuell of fury in quarrels and contentions as betraying innocent bloud so that an evill tongue the occasion of much evill and hence said set on fire of hell Iam. 3. 8. What manner of duty commanded Good and gracious language or the right use of the tongue that excellent instrument of the soule well used and occasion of much good both to body and soule especially by truth learning and instruction 9. What is truth 1. In the minde a conformity of the minde to the truth of things as they are and so to the mind of God by which they are and were created 2. In the words a conformity of the words to the truth in the minde conceived and so to the things 3. In the deed conformity of actions and deeds to the words and profession of the truth by the tongue 4. In the will a love desire and study of truth which is called veracitas opposite to which is lying and falshood and an unconformity of the Minde to the things as they are or to the minde of God and conformity to the devill the father of lyes Words to the minde or things in truth Deeds to the words or minde in simplicity Will to the love or desire of truth and so a dedication of minde and speech deeds and will to the devill the enemy of God and truth and author of mischiefe whence proceedeth and appeareth commonly the malice of untruth in uncharity 10. What are the parts of the vice here forbidden In opposition to truth and honesty or charity found especially 1. All false witnesse bearing and accusation the maine sin here forbidden 2. All false slanders calumniation and backbiting 3. Tale-bearing and lending the tongue or eare to heare tell or carry false reports 4. Flattering and soothing any for subtilty or advantage 5. Lying and equivocation any untruth against knowledge or conscience of our selves or others in vainglory boasting depraving or diminishing truth or good name 11. How false witnesse bearing In testimonies whether 1. Publique in face of judgment as of the Judge Notaries Lawyers and parties themselves or witnesses Out of judgement but for elections or like publique businesse 2. Private in regard of the authority not appearing or wanting to sight though else publique defamation or libell as else all other private defame or lying 12. How in the Judge to be found In false evill judgment or proceeding therin 1. As rash judgement either The cause not well understood One party onely heard not the other Witnesse of one alone in capitall causes 2. Perverse judgement when the wicked absolved and just condemned as commonly if he be a taker of bribes accepter of persons 3. Being accessory to the offences of others by Admitting needlesse suits Protracting suits Rash imposing oathes Allowing or setting and admitting of false courses or witnesses as in Naboths case and Christs condemnation 13. What then required of the Judge Due proceedings without respect of persons or bribes to the full examination of the truth and giving sentence according to Truth Justice Equity to the Righting of wrong Punishment of vice Maintenance of vertue 14. How false testimony in the Notaries In the Notaries dealing falsly in writing preserving reciting of the Records thereby corrupting them and wronging of right in which they ought to deale truly and justly 15. How in Lawyers 1. By entertaining and promoting evill causes 2. Animating the followers of evill causes and contention as amicos curiae 3. Using false accusations and calumniations against the adverse party 4. Being unfaithfull to the helping a bad or betraying a good cause 5. Taking of fees ambidexter-wise on both hands and betraying the client 16. What their duty then To entertaine or promote no cause they know to be evill To maintaine the good cause with good conscience truly faithfully How false dealing in the parties In going to law for stomacke malice and contention In dealing untruly by 1. Forging false accusations and calumniations false Instruments or Deeds 2. Suborning false witnesses whose duty were that truth charity and right might take place 17. How the offence in the Plaintife or Defendant more in particular In the Plaintife in 1. All causes to seeke the molestation of his neighbour 2. Criminall causes Calumniari to urge untrue and uncertaine matters or crimes Praevaricari making only a show of accusation Tergiversari to fly from his accusation In the Defendant to Deny the truth Appeale without just cause Not submit to judgement lawfully given 18. How the offence of witnesses Either not to give testimony to truth Or give false testimony and that by witnessing what hee knoweth not to be true doubteth or knoweth to be false 19. What their duty then 1. To give testimony when on just occasion required When hee seeth innocency oppressed though unrequired 2. To testifie the truth only wholly Pro 14. 25 What other publique testimonies Out of the place of judgement by publique speeches as Orations writings testimonials for elections or any other advancement that onely truth and worthy persons be allowed not falshood spread and unworthy persons promoted 20. What other private testimonies 1. In reprehension or dispraising of vertues or commendable things or extenuation of the same 2. In extolling or praising vices and bad things with undue and untrue testimony contrary to honesty and charity and if in presence is flattery or derision or else reviling and contumely in absence growing towards slander or mocking howsoever evill cursed speaking Opposite to which wee ought constantly on all occasions to praise and acknowledge vertue and discommend vice 21. What is slanders and backbiting A false testimony behinde ones backe to the wrong of the good name dear as life or credit so a kind of murder and also a blasphemy against
have need of his commodities and sleights to defend themselves and his workes 38. What are to be said of parables and similies that are not the very truth Though they are not the very and precise truth according to the bare letter yet in the sense and understanding as well as the intention they are the truth and sometimes an excellent and divine truth and more effectually working upon the mind and understanding then any plaine words expressing the same could doe so they are truth in the reflex and so are the Riddles Parables Mythologies in divers good Moralists and especially in holy Scripture 39. What here commanded then in generall I. With the avoiding of all the aforesaid vices forbidden as in particular may be seen in the premises II. With the love and study of truth and charity 1. In the heart inclining to it 2. In the tongue professing it 3. Deeds practising it to the best use in the preservation of our owne or neighbours goods and good name 40. How found in the heart By the inclination we finde in us glad and willing 1. To heare the truth and hate untruth To heare well of our neighbour and good report to his commendations and not ill or good unwillingly 2. To judge charitably not rashly or suspitiously or determining against him 3. To interpret things to the best and not good things ill or doubtfull things to the worst part 4. To report onely good and profitable things or necessary rather silencing then blazing the faults of others 41. How to be found in the speech and tongue By the practice and entertaining of profitable and good speech such as may minister grace to the hearers and honest comfort whether tending 1. To Gods glory especially 2. To our owne and neighbours good Spirituall of soule Temporall for Honest delight Society Profit Opposite to which vaine hurtfull rotten evill and dishonest speech lying scurrility c. 42. What meanes to entertaine such speech Docility and vertues of urbanity courtesie affability and taciturnity if need be to avoid idle and unprofitable language opposite to which are morosity inurbanity rusticity and counterfeit courtesie much babling and profitable truth smothered in silence 43. How found in practice and in deed By the constant care and stedfastnesse in maintaining the truth to our utmost power and endeavour and according to the rules of charity for our owne and our neighbours credit and good name 44. How is our neighbours good name maintained By all the meanes aforesaid in avoiding all evill speaking or hearing and speaking judging or interpreting all things to the best in charity so a step to the preservation of our owne 45. What if he be manifestly ill may we not speak it Yes but 1. In charity occasioned by justice or for his admonition and amendment 2. Or in complaint to God as David against his enemies Before men to avoid them as the Prophets and Apostles speake against false teachers 3. Not in his disgrace in malice or any like evill pretence 46. How to preserve or procure our owne good name I. By observing the rules towards others a step to our owne good name II. Using the meanes whereby though therein unsought it is to be gotten 1. Serving God 2. Seeking his kingdome and righteousnesse 3. Walking uprightly 4. Keeping a good conscience whereby without seeking a good name therein but better things we shall finde a good name III. By avoiding all First hypocrisie and hypocriticall behaviour Secondly vainglory in 1. Boasting 2. Seeking praises of men or flatterers by vanity 3. Censuring others or 4. Disgracing ironically and arrogantly scorning them Thirdly Infamy by 1. Such vanity 2. Sinnes and vices 3. Opprobrious speeches 4. Evill company c. 47. How is true testimony to be given of our selves 1. For the good if true with modesty onely on good occasion Not for boasting or vainglory but for the good of others to confesse it If false not to assume but with modesty and humility to deny it II. Evill 1. If true to confesse it First to God to aske forgivenesse Secondly to men onely if necessary for Gods glory our owne or others good 2. False constantly to deny it Opposite to which arrogancy counterfelt modesty to draw more then deserved commendations and boasting of evill to our owne shame and Gods dishonour or good wee have not for our owne vaine glory gaine or disgrace of others or disgrace our selves to picke thankes or gratifie others contrary to truth candor and integrity 48. What followeth The tenth and last Commandement concerning the moderation of the very thoughts of heart to the preservation if possible of our selves entirely to God SECT 12. The tenth Commandement The order and reason thereof and Analysis of the tenth Commandement shewing the parts and duties as well as opposite vices and abuses thereby intimated or expressed of concupiscence and the severall sorts and root thereof originall guil whence bud out all actuall transgressions and the degrees of the same according as found in the severall passions and parts of the soule and in such other respects distinguished with the object of the concupiscence as in the Commandement expressed and how evill lusts in the other Commandements implicit here more expressely and fully and fully forbidden the generall duties and vertues hereby commanded where in the generall inclination to justice and contentednesse in a sort a sort as it were all or the chiefe of all vertues may be seene 1. VVHat is the tenth Commandement Thou shalt not cover thy neighbours house thou shalt not covet thy neighbours wife nor his servant nor his maid nor his Ox nor his Asse nor anything that is his 2. What the order of it The last making this addition to the rest even if it were possible not in thought to transgresse and to kill the first motions of sin in the heart the Cockatrice in the shell that the budding forth of originall sin into actuall may be smothered atleast making conscience of the smallest offences crying sins may be avoided 3. What manner of Commandement A negative inferring his opposite affirmative viz. all evill and corrupt affections understood by concupiscence forbidden and all good thoughts of minde and motions of Gods Spirit in the heart cheerfully to be entertained and hereby commanded 4. What the negative part The prohibition to shew Gods hate of them and of all evill affections both in the 1. Originall guilt hereditary corruption of nature especially budding out towards actuall transgression 2. Actuall Evill thoughts and phantasies Evill motions passions and perturbations of the minde Evill consent to the said motions c. and desire as it were to effect the same or wish it done which is plaine concupiscence in the full growth 5. What the affirmative part The hate of that originall guilt and corruption of nature which God hateth commanded and thereby with the rooting out of that evill of thought fantasie and motions or passions and perturbations of minde a holy entertainment of
Magistrates that set forth his honour 2. All faithfull Pastors Prelates and Teachers that set forth the true faith 3. All godly Elders that governe well and give good example 4. All holy Confessors and Saints that have so set forth his glory 5. All glorious Martyrs Apostles Prophets Patriarkes and good men that have done and do their best endeavours to set forth and witnesse the truth 24. What doe you then pray for in this respect That God will be pleased to enable them with his graces more readily and cheerfully to set forth his glory as that 1. The King and Magistrate may be Carefull and zealous Prudent and Religious Just c. 2. Pastors and Prelates may be Faithfull in their places Diligent in their duty Conscionable and carefull of their charge all others may be godlily disposed according to their severall offices and duties and so to praise God for any his excellencies and graces appearing in them to the advancement of his Kingdome 25. What is opposite to this Kingdome The Divell and all his wicked agents and instruments raised up against God and his truth such 1. All evill Princes and Lawes 2. All evill Magistrates and negligent Pastors and slothfull 3. All evill and false Prophets and Idolaters 4. All evill blasphemers and 5. Generally all ungodlinesse and vanity 26. What of these That God would be pleased to overthrow root out and destroy all such as the power of the kingdome of Satan and opposite to his Kingdome 27. What in summe is there then expressed or intimated in this Petition 1. The part expressed as before shewed the 1. Petition it selfe for our selves 2. Intercession for others let thy Kingdome come for all our good II. The part intimated both a First confession of a 1. due that Gods Kingdome ought to be advanced 2. Duty from us and others that we ought so much as in us lies to advance that Kingdome 3. Defect in us and others too common to be too negligent hereof Secondly deprecation against all oppugners and opposition thereof whether in our selves or others Thirdly thanksgiving and praise 1. For the graces in us or others tending to the propagation of his Kingdome 2. For his so gracious government of us and of all things 28. How sum you up this in order 1. Confession of a 1. Due that it is most holy and just that Gods Kingdome should come and his power thereof declared 2. Duty of our selves and others that O Lord it is our duty all of us to endeavour the same and wish and seeke by all meanes to advance it 3. Defect that there is even too supine a negligence in us and others in this as well as in many other good duties II. Our petition for 1. Gods power to be shewne in advancing it 2. For our owne well disposednesse that it may be such that we may doe our best to promote it and that his Kingdome may come in us III. Our intercession for others that others may be as well disposed as we our selves and that his Kingdome may come in their hearts IV. Our deprecation that God will be pleased to pull downe all enemies of his Kingdome and all opposition and opposers with their malice and envy V. Our thanksgiving that it hath pleased him 1. So graciously to governe all things as hee doth to a good end 2. To give us grace to desire the same and to seeke it as well as many others 3. Further to assure our selves and soules of that his Kingdome so to be encreased perfected and consummate in his due time in us and others to the glory of his grace and power 29. What the third petition That Gods will may be done as readily by mee and all Gods people upon earth as by those blessed Saints and Angels in heaven where it is to be done with all joy courage and alacrity 30. What is the order of it After the desire of sanctifying Gods name and of the advancement of his Kingdome that in that Kingdom his will may be done by us and all men whereby better to be assured we are his subjects as well as those willing and ready Ministers of his Saints and Angels in heaven that his illustrious Kingdome of glory 31. What the parts The 1. Object the will of God 2. Action to be done or performed 3. Collimation of the action after the sublimed rule of Angels obedience and duty 32. What is the will of God Understood to be either his 1. Secret will which we are not to search into but he will see in due time and manner performed 2. His revealed will which is for us and other children which is required of us to be knowne and performed and so for us and our instruction revealed in his holy Word Law and Gospel a most sure and true record written for our remembrance 33. What the doing or performance of it Our holinesse in the 1. Faith knowing and beleeving it 2. Practice of good workes and obedience answerably to be thought on and proposed by us to be done as it is required at our hands by God and so herein professed obedience generally to Gods holy will and commandements and that in speciall sense as not only the actions but the heart and cogitations submitted to the performance thereof as in the last Commandement the very inmost cogitations of soule and thought to be reduced to this obedience and the love of God and thither tendeth that following collimation and direction 34. How is this that rule of direction or imitation In earth as it is in heaven understood either I. Improperly in 1. Our bodies and members that are earthly as well as in our soules and mindes that are heavenly 2. The lower parts and powers of our affections as well as higher power of will 3. Those that are yet uncalled as well as those that are called and already in the heaven of the Churches bosome and Kingdome of grace 4. In our owne selves endeavouring as in Christ to perfect the same II. Properly in earth by us that dwell in this world in the midst of many temptations and provocations to sin as well as by the inhabitants of heaven Saints and Angels free from all temptations and discouragements 35. How is it so done If as by them usually performed so we strive to doe it obeying both 1. Voluntarily which is with all our hearts willingly freely cheerfully readily without hypocrisie grudging repining murmuring griefe or delay 2. Totally endeavouring to his whole will for the matter of it manner of it every part of it so his will and not ours to the denying of our selves 3. Continually so with Constancie in our good intention Perseverance to the end and thus striving to perfection of obedience we yeeld true and sincere obedience which though in us imperfect when thus regulated by this perfect obedience and aiming at that perfection of Angels though not attaining unto it is accepted of God and so to the proportion of our ability here
caring for the Lords body and comming but as Hogges swine these best things are to them an occasion of falling and they will be plagued for their presumption as making the Table of the Lord and feast of salvation a table of condemnation by their profanesse against which carelesnesse and contempt God hath threatned severe judgement and casting out of his presence to bee punished in utter darknesse with the Divell and his Angels for ever From which fearfull doome hee in his mercy deliver us SECT V. An Appendix concerning the summe and use of the Catechisme An Appendix shewing the sum and use of the Catechisme to be the foundation of our profession of Christianity in the laying thereby the grounds of religion specified In those rites of Our faith and good works the Creed and Commandâ—nents and the rule and doctrine of Prayer and the Sacraments all taken out of holy Scripture and the expresse word of God whose bookes are in this order remembred the Chiefe of which as the Canon â—aith and rule of all godly obedience are received the others for good example and that History admitted and read though not so generally approved as many Pseudâ—graphe were by the Church utterly rejected but the true worth of the Canonicall proved by the most evident testimonies of Gods Spirit the Churches and Fathers as well Arguments drawne from the things themselves as the antiquity miraculous preservation matter handled confession of the very heathens of their excellency consent of themselves and with truth commonly wanting in other Writers and the like all oâ— them testifying to the â—â—nscience the excellencie of the same and more commending the hearing reading and meditating of them to the tâ—uly devout and godly Christian to the eternall comfort of his soule which is more effectually wrought also from the same word of God by his owne ordinance of the right dividing pâ—â—aching and expounding the same here explained whence the duty of hearers also touched who are the better prepared thereunto by the grounds of Religion thus said in the Catechisme and Gods blessing to be praied for the seconding the same 1. VVHat is the summe of all As saith the wise man the Preacher to feare God and keep his commandements this is the whole duty of man Eccles. 12. ult 2. What the summe of the Catechisme The very same being the explication of that duâ—y of ours to God 1. By fearing him according to that holy rule of faith expressed in the Creed 2. By keeping his Commandements in doing as in the Law appointed praying as hee hath taught us Receiving the Sacraments holy mysteries and pledges of his love seales of grace as he hath instituted and ordained 3. What the use of it To conforme us outwardly and inwardly in soule and body or whole course of life and conversation to that we make profession of the name and calling of a Christian. 4. How doth it this By laying these maine grounds and foundation of religion which howsoever they may seem few and little as comprised in so small a booke as the Catechisme are yet the substance of many large volumes and the best learning in the world as all that we should or need to beleeve by faith doe in all duty pray for from God or desire in the covenant of grace whereby fitted to serve God and else to behave our selves outwardly and inwardly according to that our most holy profession 5. How is that As we are taught hereby fitted and furnished Both in wardly with faith knowledge and graces and all such things which a Christian ought to know and beleeve for his soules health and to confirme us in the truth And outwardly to the acts of a Christian life being hereby enabled to make profession of our hope and render account of our faith in some measure to reprove or convince the gainsayers And to other acts mentioned and in ended in the Title and beginning of the Catechisme 6. Which are they To be thought sufficiently prepared and fit 1. To be confirmed of the Bishop so receiving such confirmation and approbation 2. To be admitted to receive the holy communion To be surety for others at baptisme as able to teach them to answer for themselves 3. To have their owne suretie released as they enabled to stand for others sureties 4. To heare Sermons and Scriptures read or expounded more profitably And 5. To read holy Scriptures more comfortably themselves And 6. To understand it better being thus grounded in these principles of Religion taken out of holy Scripture as being the chiefest and most substantiall parts of the same that primarily concern our blessed estate and salvation 7. How the Creed Concerning 1. God the Father I beleeve c. I beleeve Lord help my c. You beleeve in the Father beleeve in me also I and the Father are one Luke 14. 1. c. Ps. The eyes of all things c. Gen. 1. 1. In the beginning c. 2. God the Sonne the whole doctrine of the Evangelists and Apostles in every point expressed in the Gospel 3. God the holy Ghost Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. Ioh. 20. 22. Luke 24. 49. Acts 2. c. As concerning the Church Matth 16. 16 17 18 c. Jo. 17. 15 16 17. Act. 2. 47. Holy cath Church Commun of Saints Mat. 16 19. Luk 18. 13. 15. 10 11. 24. 47. Joh. 20. 23. Act. 2. 38. forgivenesse of sins Joh. 5. 28 6. 40 11. 25. Luk. 14. 14. resurrection of the body and life c. with many places of holy Scripture more 8. How the rest Concerning The CommandmeÌ„ts Exod. 20. 1. God spake c. Deut. 5. 6. I am the Lord c. The Lords Prayer Mat. 69. When ye pray say c. Luk. â—1 1. Our Father c. The Sacraments Baptis Mat. 28. 19 Mar. 16. 15 Acts 2. 41. Act. 10. 47 L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19. 1 Cor. 11. 25. 9. What is the word of God The will or especially the promises and mercâ—es of God revealed 1. In the flesh Christ the incarnate word and truth and shewed both in the creation of the world and redemption of mankinde 2. In the characters of the voice the bookes of holy Scriptures the written word of God contained in the Bible or Book of God in the old and new Testament so called and the Bookes thereof 10. Which or how many are they The Canonicall Bookes of the old Testament so called by the Hebrews the 24. Genesis 2 Samuel Proverbes Exodus 2 Kings Ecclesiastes Levit. 2 Chron. Song of Solomon Numb Ezra Isaiah Deuter. Nehem. Jeremie with Lament Josua Hester Ezechiel Judges Job Daniel Ruth Psalmes The 12. small Prophets The new Testament all of them 21. or by dividing of the Epistles 27. viz. Gospels 4. Acts 1. The Epistles of Saint Paul 14. Peter 2. James 1. John 3. Jude 1. Revelation 1. Apocry phall Esdras Tobit Judith Hester Reliques of