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
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
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
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
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
personall proprieties are attributed and common to all three persons 49. Why is it here particularly so applyed In the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is alsufficient though here rendred by omnipotence and referred to God as placed before Father yet conveniently enough in our Westerne languages referred and attributed to the Father 50. How so As the fountaine of all power grace goodnesse and sufficiency and by him with his essence communicated to the other persons in Trinity 51. Are not all other divine attributes so too Yes but this more especially as belonging to him and his person as the foundation of the Trinitie fountaine of goodnesse and founder of all things else by creation which seemeth to have a more particular limitation and determination to his person as salvation and redemption to the Son the Truth Wisedome and Word of God and sanctifying comforting and strengthning to the holy Ghost though indeed opera Trinitatis ad extra sunt indivisa and all three Persons concurre in all these and the like actions and have them attributed secondarily howsoever to one of them in regard of person or office more particularly and principally referred 52. How is the Omnipotency chiefly seene In that effect of Creation that action attributed to the Father principally 53. Jt is then also attributed to the other persons It is secondarily but to the Father primarily so the Father by the Son his Wisedome Word and Truth did create the world Gen. 1. and without it nothing was created Ioh. 1. and the Spirit also of God in the creation moved on the waters Gen. 1. 54. What then is principally attributed to the Father The originall spring fountaine and beginning of all things and workes yet working by the Son and by the holy Ghost 55. What to the Sonne The dispensation of all things in wisedome and truth yet from the Father and by the holy Spirit and more particularly Redemption 56. What to the Holy Ghost The finishing and perfection of all Gods works and so especially sanctification yet from and with the Father and Son 57. How is Gods omnipotency seene in the creation By his alsufficiency of Power wisedome will and thence proceeding Justice mercy goodnesse 58. In what order is the Creation considered 1. In the originall decree from eternity so were all things appointed and decreed 2. In the execution of that decree so in time and in the beginning of time the Creation began in the beginning God created heaven and earth 59. What are the principall points considerable in the Creation The production of all things out of nothing The preservation of the things so produced 60. What in their production The wonderfull manner of it in regard of both the 1. Action it selfe creating all things out of nothing which not only passeth mortall power but even almost understanding 2. Instruments used none but his will and word commanding and all things were made 3. Facility of his actions though never sogreat he only spake the word and they were created 61. What else observable therein The time wherein created six dayes not that the Lord needed any such time to consummate his worke that could be in an instant if he pleased finished but for our learning and good 1. For order sake and to consider their excellent order 2. For distinctions sake that we distinctly and particularly might enter into consideration of the same 3. For manifestation of his soveraigne power over all that could make light be without the Sun and Starres trees to grow without their influence that we may know that though he useth meanes ordinarily yet he is not tyed thereunto but can doe what he pleaseth without meanes and so when we are destitute of meanes to rely on his power and trust in him Lastly to give us example to worke in our ordinary callings the six dayes and sanctifie the seventh to his glory 62. How is the prescrvation herewith considered As an effect of his almighty power and consequent of his creation who did not create them so to leave them but still governeth conserveth and guideth them to that end wherefore they were decreed and created viz. for his glory 63. What learne we hence Humble submission of our selves to his almighty hand and of our will to his will who created us of nothing and ordained us and all things to his glory 64. What meane you by heaven and earth Literally the very heavens and earth the works of his hands or figuratively and Metonymice all things therein contained Angels Sun Moone Starres orbes and all things flies birds fowles or creatures in Sea or Land or whatsoever comprehended by likenesse of nature in that notion of heaven and earth 65. In what sense By heaven understanding all spirituall invisible eternall and heavenly substances by earth all corporeall visible materiall and corruptible things so all bodies and soules Men and Angels Spirits and Intelligences and Orbes of heaven and earth Sun Moone and Stars and whatsoever creatures in the same contained whether of heavenly and eternall or earthly and corruptible condition 66. And were all those so excellent creatures created out of nothing Yes and but for his almighty power and grace preserving them must straight wayes againe fall to nothing so the whole world and all things therein founded in grace are by his grace and goodnesse to his glory continually upheld and preserved 67. What are Angels and all Saints so likewise They are and it is their glory to be in his grace and eternall joy and comfort to set forth the same in the certainty of his decree which hath confirmed that glory of his so to be in them and by them shewd and set forth for ever What learne we hence Both in body and soule by his grace created to seeke to set forth his glory that we so honouring him with all blessed Saints and Angels continuing in his grace may be honoured by him and possesse glory to all eternity 68. What followeth in the Creed The second Article and second part of the same concerning the second person in Trinity the person of God our Saviour and Redeemer SECT 4. The second part of the Creed concerning Christ. The Analysis of the second Article of the Creed and concerning Christ and therein his name and nature person office and action severally and in order described his name Iesus Saâ—â—our and so consequâ—â—â—ly Emanuel God 〈◊〉 or God 〈◊〉 us or in our nature whence his divinity showne perfect God and perfect man The word made flesh and man or humanity assumed into God in his humanity fit to suffer for sinne by his divinity able to beare it whereby scene Gods love and mercy to man yet justice and hate of sin in Adam and all his posterity The hainousnesse of whose sin and guilt in that his fall is here described both in the venemous nature and quality of sin and disobedience and extent of the same reaching to all of usâ— and 〈◊〉 so 〈…〉 blood of that
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.
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
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
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
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
heaven of the Son and the holy Spirit descendeth in the visible forme of a Dove and resting on him 28. How else demonstrated So Mat. 28. 19. Goe teach baptize in the name c. 1 Joh. 5. 7. In heaven three beare witnesse the Father VVord and Spirit Psal. 33. 6. By the word of the Lord the heavens were made and their heasts by the breath or Spirit of his mouth So in the 1. Gen. Elohim the Trinity and the Lord his Wisedome and Word and Spirit mentioned the like Jo. 1. and divers other places 29. How by other reasons and similitudes By many similitudes and reasons urged by some but most especially of man created in Gods Image in respect of his soule 1. The soule the fountaine of all the faculties as the Father 2. Understanding as the wisedome and eterternall word or truth and character of the Father 3. Will or love whereby God loveth himselfe and image essentiall in himselfe loved of it and for it and his owne sake all things else so God by his wisedome or word or truth his eternall Son one with himselfe in Essence created the world and his holy Spirit moved on the waters his will and love comforting and preserving as still guiding and governing the workes of his creation 30. How are all three persons called God Because they are all one in Essence infinite and so God 31. Are there not rather as three persons three Gods No for all truth confesseth one God infinite and eternall and besides him none other but divine revelation manifesteth a Trinity of persons or manner of existence in relation to all creatures in that unity and one divine essence 32. Is it onely then in relation to the creature Not so neither but the foundation thereof is in the nature of the Godhead it selfe which as infinitely wise and powerfull knowing it selfe and in his minde producing his owne likenesse that character or image of that divine Essence knowing it selfe is in the minde and brest of God the Father forming that image the Sonne so begotten from eternity and as infinitely happy blessed and good loving it selfe that love of the Father to his Image and Son or Wisedome or Truth and of the Son to the Father the holy Spirit of God is from them both proceeding from all eternity by which Wisedome or Truth and Love his Son and holy Spirit God the Father createth guideth and governeth all things 33. Js this the foundation of that relation to the creatures It is And for his owne sake hee produceth all good and so loveth it as good and both by creation governance guiding and preservation directeth all to eternall good his alone glory which what creature soever seeketh is therein happy and in his grace and thereby apparantly good and consequently shall be thereby eternally blessed 34. How is the unity of the Godhead further manifested By the unity of the actions undivided in their operations towards all creatures the Father creating by the Son and holy Spirit the Son and holy Spirit with and from the Father exercising the power of the Father and Godhead so God created the world by his Wisedome or Son in his Love or holy Spirit 35. How the Trinitie of the persons therein distinguished By their personall proprieties and determination of the joynt actions of the Godhead according to that propriety 36. How are the proprieties The Father begetting the Sonne begotten and the Holy Ghost proceeding 37. How the joint actions determined Creation to the Father redemption to the Son sanctification to the Holy Ghost so the Father stiled Creator the Sonne Redemer and the Holy Ghost Sanctifier 38. How is this to be understood Creation attributed to the Father though effected by the Sonne in the Holy Ghost Redemption from the Father by the Sonne in the Holy Ghost Sanctification from the Father and the Son by the Holy Ghost and to that third person attributed 39. How to reason further manifested Faith is above reason more then reason above sense and hence many have fame into heresie by striving to subject to humane reason such high and divine mysteries yet as not contrary but excelling reason they may in some sort be illustrated by reason unto some measure of humane capacity 40. How this mystery That though three persons yet but one onely God in substance or essence one infinite in power majesty and eternity as that one soule of man having these three excellent powers or faculties of understanding will and memory so distinct in that one and individuall soule 41. How else illustrated By Saint Augustine also intimated as the light of the Sun or Moone and in the Aire all but one light and of that one Sun how much more Trinitie so in unity in that Lo. of Nature whose high nature workes and essence are above the lawes of our low nature or reason being the Creator Lord and Commander of all 42. Are not then comparisons to be made hereof Not in way of equality or simply for that were to the derogation of that infinite Majesty since infiniti ad finitum nulla est proportio there is no proportion or comparison but onely in assistance of our weake capacities ex parte as it were and imperfecte with this notion moreover that acknowledging our weaknesse to apprehend or comprehend such things and their disproportion we proceed with Christian modesty and moderation not proudly or peremptorily to the derogation of divine Majesty 43. How meane you this In such divine mysteries the true objects of faith rather then humane reason not to tye him who is Lord of Nature to the limits or rules of poore weake Nature his vassall and creature and to whom had he pleased he could have given other lawes then are now prescribed so not to say or thinke this cannot be in earth or nature and therefore neither in heaven or Divinity which were a poore and absurd conclusion 44. Explaine it further As to say or thinke a man cannot beget a son sibi contemporaneum or of essence and time with him therefore God cannot which were to make the Lord onely like man to whom the whole world is but as a drop of a bucket and lesse being in comparison nothing to him who inhabiteth eternity and of his Almighty and infinite power may doe what he please and so have his Son and Holy Spirit blessed persons in one essence with him from all eternity 45. How can reason comprehend this It may after a sort but faith is the sitter instrument of the soule to apprehend these mysteries And it shall be enough for reason if she can but apprehend and have a sight of her owne weaknesse and faith shall thereby have the better perfection 46. How shall reason with reason be humbled If she consider how many and small things as wormes and flyes and some so neere as her owne selfe and soule there are even before our feet in the world such things whereof shee is ignorant and can hardly or
the Father God the Son God and the holy Ghost God and Lord and Almighty and the rest But these are only attributed to one of the three persons and not to the others so the Son only is begotten and not the Father nor the holy Ghost and the like of the rest 26. Is there any precedency or priority in the Trinity None for in the Trinity none is a fore or after other none greater or lesse then another but all three co-essentiall co-eternall and co-equall 27. VVhy is the Father first mentioned For orders sake only for in the Deity is no imparity but the Son was from all eternity and before all worlds with the Father God of God Light of light and the Wisedome Word Truth and Councell of God and so was the holy Ghost 28. But is not the Son said under and inferiour to the Father Not as touching his Godhead for so he is equal only inferiour as touching his Man-hood when for our sakes he would assume our nature in the flesh and be humbled 29. But were not the Son and the holy Ghost sent after a certaine time At the fulnesse of time God sent his Son yet his Son eternally was willing and from eternity with the Father decreed and did consent and came voluntarily one God and one with God before all worlds only in his humility and humanity after a time manifested in the flesh so the holy Ghost eternally God yet said after a certain time sent and yet coming himselfe and so more visible apparant to the Church who before all time was God and with God coequall in power and majesty 30. How explaine you further your beleefe in God I beleeve with my heart and professe with my mouth this one God and so I put my whole trust and confidence in him and his mercy grace and truth 31. How expresse you what you conceive in this word I beleeve I beleeve not onely 1. That there is a God which is credere Deum 2. His words are true credere Dei verba esse firma certa vera stabilia 3. God in his promises and words is true which is credere Deo all which the Divels doe beleeve even beyond and better then some reprobates and any reprobates may doe this But which is more I beleeve in God which is credere in Deum to put my trust affiance and confidence in him And confesse it a Deo as the gift of God whence invocation obedience all good works and good life in Deo propter Deum ejus Christum doe proceed which is and ought to be the fruit of faith so shewing it a true saving and justifying faith and whereby the Soule is purified Life sanctified Conscience pacified of a good Christan 32. How apply you this faith To my soule as the subject as it is to bee saved justified sanctified purified and pacified by the same To God as the object and authour of it almighty alsufficient and able to performe this in me 33. How to God referred Both in the Unity of Essence and Trinity of Persons Father Son and Holy Ghost the author and finisher of this faith and object of the same 34. How is this generall Confession first applyed here To the first Person in Trinity the Father so I say I beleeve in God the Father 35. How is the Father here described By his Title of personality Father Attribute of omnipotency Almighty Action of creation Maker of heaven and earth 36. How is the title of Father attributed to God 1. Either indefinitely as creator and producer of all things and so in some sort attributed to the all three persons Esa. 9. 2. Or respectively as the first person is Father by nature of the second and in him by adoption of all his Elect. 37. How many wayes is he Father Three wayes principally Generally of all creatures by creation so Father of light and Spirits Specially by adoption and grace so Father of all the Elect in Christ. Particularly by nature of Christ his Son by eternall generation 38. How is Father understood here All these three wayes though most particularly and as foundation of the rest as Father of his owne and onely Son by nature 39. What note you in that especially Three most observable and wonderfull concurrents in that eternall generation beyond all others 1. That the Father communicates his whole essence to the Sonne who is very God of very God 2. Produceth him within himselfe for without him is no place 3. Hath his Sonne equall to himselfe in being and beginning as equall in essence and majesty so in time and co-eternity that there was no time nor durance when the Father had not this Sonne equall so to himselfe in time by eternall generation 40. What profit to us in this That for his sake his eternall Sonne whom hee loveth so dearly we having his love shall bee saved so as sonnes by creation wee have his power and providence but as Sonnes by adoption in Christ wee have his grace and goodnesse attending over us 41. What speciall comfort therein That as he is our Father and wee are his children wee shall want no manner of thing that is good either for body or soule for this life or the life to come 42. What duty are we hereby obliged unto The duty of sonnes to love honour and obey our Father to strive to be like him or to resemble our Father and beare his image and as our heavenly Father trust in him and cast our cares on him 43. What image of him Of righteousnesse and true holinesse 44. How shall we resemble him 1. By holinesse as he commandeth Be ye holy as I am holy 2. By mercy as be ye mercifull as your heavenly Father is mercifull 3. By love for God is love and so both to love one another and even our enemies doing good to all after his example who raineth and whose Sun shineth on the just and unjust 44. Why or how should we cast our care on him Because as our Father he careth for us and who feedeth the Ravens and clotheth the Lillies will doe much more for his children if they serve him 45. Js all care to be abandoned All superfluous and excessive care of worldly things for if we seeke heavenly things chiefly all other things shall be given sufficiently 46. How may this be further illustrated By the example of Kings children or heyres who having great provision of Kingdome and best things what should they carke for pinnes or trifles and if heaven be provided why carke and care for earth and earthly vanities and if Christ be theirs what can be wanting or withheld 47. What of the attribute Almighty To learne that he is able and can doe al things 1. Whatsoever hee pleaseth his will onely the bound of his active power 2. More then he will by his supreame and absolute power and so nothing is impossible with God 48. Is the Father onely omnipotent No for every attribute saving the
Fast preparing us to true 〈◊〉 humiliation penitence and contrition The 〈◊〉 holy Feasts preparing us to sing praise to God in voice of joy and thanksgiving opposite to which is irreligious fasting or feesting of prophane and vaine persons 50. To whom 〈…〉 worship doâ—cted To God anâ— him alone as that inward honour expressed in the first Commandement so all outward worship set forth in this opposite to which is to direct is to idols or idolatrize in it not doing it carefully and religiously 51. How is it then to be done In all uprightnesse and singlenesse of heart as done to him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tryer of the reynes and inward parts and without all hypocrisie which hee seeth and hateth and so consequently in spirit and truth inwardly in the soule so in spirit as he is a spirit and seeth our spirits after a spirituall manner the best So in truth as he is true and the truth his word the truth teacheth us and outwardly in all good order decent manner and convenient rites and ceremonies fitting his worship 52. How is that best seene If all things be done in 1. Order not confufedly for God is the author of order and not confusion 2. Decency that is well pleasing to the eyes of God and men and springing from good order 3. Humility and reverence for that is best beseeming his Saints and congregation 4. Uniformity for that betokeneth unity and God is the author of all peace and unity as who maketh brethren to be of one minde in a house and by these it will shew it selfe to all to be done 1. In the feare of God 2. For the honour of his name 3. Tending to the edification of his people as it is 1. accompanied with 1. Love to our neighbour 2. Zeale of Gods glory 2. Performed without show of 1. Hypocrisie vainglory 2. Affecting singularity or 3. Idolatry or appearance of evill opposite to all which is disorder confusion unreverence uncharity pharisaicall pride hypocrisie and singularity inclining all to will-worship superstition and idolatry 53. Whence are the reasons of this Commandement Drawne from Gods 1. Justice jealousie Punishing the delinquents Hating their delinquency 2. Mercy and truth Prospering the faithfull and their service Loving them and their fidelity 53. How this punishment set forth In visiting the sinnes of the fathers upon the children to the third and fourth generation 54. Shall the children beare the fathers iniquity No but the soule onely that sinneth shall dye but here it is meant of wicked children treading in the steps of the fathers as commonly they doe because they were no better taught so it is a double punishment to have wicked children and to be punished in and with their children as their children with them 55. How are they said to hate God As they continue or neglect this honour then which if they did their worst in hate they could doe no more to displease him as hee is jealous of his honour which hee onely requireth for all his blessings and will not give it or part with it to any other and for which he hateth them and their doings 56. Why is the Lord said to hate them or jealous Because as adultery is a most hainous sin causing jealousie and the adulterer and murderer most worthy hate of God and men the Lord in detestation of that unnaturall sinne of idolatry expresseth it as a kinde of adultery to goe a whoring after idols and consequently his hate by their punishments that so hate and contemne him by adulterating his worship and committing spirituall fornication with idols and divels 57. How are his blessings to the faithfull described By his shewing mercy unto thousands in them that love him and keepe his Commandements extended to the bodies and soules of his service 58. Why said to thousands To shew the abundance of his mercy and goodnesse who though his jealousie burne like fire and justice punish to the third and fourth generation yet his mercy is greater his goodnesse is above it yea his mercy is over all his workes reaching to thousands and endureth for ever 59. But we see the righteous often troubled Yea but it may be in mercy too as a chastisement of the childe he loveth so the crosse bringeth forth patience and other graces yea sometimes more profitable farre then prosperity and God knoweth what is best for his for Removing of worldly confidence Confirming them to himselfe Renewing and perfecting grace in them 60. How are they said to love him In opposition to those haters and contemners of God whom God so also hateth and abhorreth these shewing their love by their fidelity and obedience to his Commandements whom God also therefore loveth shewing them mercies to them and their seed and giving them his graces and plentifully rewarding their love and obedience 61. To what end these reasons That since thou canst give him no more for all his blessings then thy love and obedience and thou oughtest to give him no lesse for else thou givest him nothing that his judgements and jealousie may terrifie thee or love and mercy may allure thee and so bring thee to this duty for thy good and his honour 62. What followeth The third Commandement concerning the honouring of Gods most holy name SECT 5. The third Commandement The Analysis of the third Commandement declaring the severall parts duties and opposite abuses therein forbidden or commanded with the reasons of the same What Gods name and how diversly to be understood and how honored or dishonored in his name or tytles attributes holy word and religion aswell as workes of creation gubernation povidence blâ—ssings anâ— judgements 〈◊〉 thelike in gâ—nerall and in paâ—ticular his dishonour by blasphemy against God in any sort whatsoever as well as all froâ— of evill and prophanenes also cursing and banning swearing vainely and lewdly in presumptuous and execrable impiety the false prophets in that matter not so wicked but as it were with us acknowledge it to belong to God or the Church to denounce or send cursing or blessing or we only to blesse God and men in his name The Abuses of swearing and vaine or rash oaths in common swearers and the heinousnesse thereof with the folly and vanity or rather blasphemy and impiety of such hel-hounds or hellish and damned swearers and swearing worse then the Heathen or Pagans and more like Atheists then Christians and so such also the odiousnesse of perjury the opposite whereof the true and lawfull use of oathes and swearing for just and godly ends whereby the way of promissory oathes or vowes and their nature sorts and holy use in the Church towards God especially and be fore him if among men the reasons of this Command ement from the Lords mighty power and majesty intimated as well the most fearfull commination and judgement so expresly there threatned 1. VVHich is the third Commandement Thou shalt not take the name of c. What contained in these words The
Commandement thou shalt not take the name of c. The commination against the breach or neglect for the Lord will not hold him c. 2. What manner of Commandement A negative inferring and enforcing his opposite affirmative viz. not to dishonour or vainly abuse Gods most holy Name but to honour it and use all the holy meanes for the sanctifying of the same throughout all our whole life 3. What is the negative part In the forbidding all abuse of the most holy Name of God whether it be 1. By blasphemy against him his holy word holy things 2. Cursing and banning 3. By filthy swearing whether 1. Falsely 2. Deceitfully 3. Rashly 4. Cunningly 5. Or in any vaine manner and protestation 4. Foolish vowing and impossible unlawfull vowes 5. Or just vowes neglected or not performed 4. What the affirmative part The sanctifying of his name and setting forth of his honour with all our heart and expressed in our words and writings life and workes both by glorifying him his holy name and word By blessing and praising him By religious and godly swearing by him in his truth and to his glory By holy and just vowes and performance of them 5. How the parts opposite or opposed seen As we see glorifying his name opposite to blasphemy Blessing opposite to cursing Religious and godly swearing opposite to rash vaine and prophane oaths Holy and just vowes opposite to unlawfull ones and performance to the breach of them 6. What is understood by Gods name Either himselfe or his Attributes which are himself and whereby he is renowned as his Justice Mercy Power Glory goodnesse c. his Titles as Jehovah Jah Lord God I am c. The meanes whereby he is made known to his Church his holy Word Ordinances Religion and even all his creatures in all his workes As those of his Creation his creatures heaven and earth Characters of his power and glory Gubernation and providence blessings and judgements 7. How is his name signifying himselfe or his Attributes abused By unreverent and ungodly thoughts unholy and unreverent speeches unholy and prophane life 8. How honoured and well used In our hearts by thinking and conceiving of them reverently acknowledging beleeving and remembring him and them effectually In our mouthes confessing and speaking of them and him holy and reverently In our lives conformable to that holy profession 9. How is his name as it signifieth his glory abused By our pride or vain glory neglect or unthankfulnesse as also by idle and unsavoury speeches of him or dissembling suppressing denying or oppugning his truth and by our sinnes to his dishonour 10. How contrariwise herein to be honoured By our desire of his glory speech to his praise and deeds to his honour bringing forth good fruits to his glory and good example of others whereby he glorified in us and by others 11. How dishonoured in his Titles By neglect of them unreverent and carelesse use of them in any wicked light or ridiculous sort or manner By superstitious use of them to charmes exorcismes ungodlinesse By hypocrisie taking his name and profession on us in vaine 12. How honoured by them By our taking them in and to our hearts using them in our speech words and writings and professing them in godly life with all reverence holinesse and humility as in serious in most religious and godly manner 13. How is his word abused In our neglect or contempt of it In our unprofitablenesse and vaine use of it In our evill use to confute truth confirm errors scoffes or jests charmes or inchantments In our disobedience impenitency and prophanenesse notwithstanding our profession of it 14. How well used 1. By our study care and meditation in it Psal. 1. 2. Words ministering grace to the hearers seasoned with the power and efficacy of it 3. Obedience and deeds conformable to the same 15. How in his Ordinances honoured or dishonoured By our due observation to his honour or neglect or contempt of them whereby we dishonour him 16. How in his Religion honoured or dishonoured By upright and inoffensive conversation answerable to our profession to his honour by hypocrisie dissolute and prophane life of carnall gospellers his dishonour in the scandall of Religion 17. How honoured in his workes of Creation By holy meditation and mentioning of them to his glory and our instruction and by pure and sanctified use of them by the word and prayer to our comfort refreshing and blessing 18. How dishonoured in them By our neglect and carelessenesse to consider them prophane and irreligious use or abuse of them to sinne and shame presumptuous use in unthankefulnesse or superstitious use invanity idolatry witchcraft or the like 19. How honoured or dishonoured in his workes of gubernation his blessing or judgements First honoured in the reverent and thankefull receiving and regard of all his blessings whether to our selves or others in joy thankefulnesse and praises dishonoured in the neglect thereof Secondly for his judgements of punishments honoured by our patient bearing them humiliation and magnifying his justice and condoling with others dishonoured by our carelesnesse incorrigiblenesse impatience or murmuring under his hand and chastisements or mockings scoffing scorning or rejoycing at others afflictions Thirdly for his judgements in his particular providence over our estates and fortunes by lots or such like determinations honoured in the lawfull use for deciding controversies elections and the like and submission to his judgement in the same dishonoured by abusing and abusive lots to casting of fortunes and such other trifling and so abused and unlawfull games and idle haunting the same 20. What meane you then by taking Gods name in vaine The dishonour and abuse thereof in generall by all or any of the meanes and usages aforesaid according to the severall acceptations of the same In particular by blasphemy cursing filthy swearing rash and foolish vowes 22. What is blasphemy It is in generall as the word signifieth evill and hurtfull speaking 1. Against man to the damnifying of his good name disparaging and disgracing him so sometimes used 2. Against God to the derogation of his Majesty and so the false acrusation of Naboth went he had blasphemed God and the King but for evill speaking against God and holy things most usually and especially accepted 22. How is blasphemy against God Whatsoever derogatorily spoken uttered or done either against his Person Power and Majesty Attributes Name and Word As Pharaoh Exod. 3. Who is the Lord that I should c. Sennacharib 2 Kings â—9 Who is God of Israel In contempt the Jewes that said of Christ and God let God save him is he will have him and he saved others himselfe he cannot of the Gospell in despite calling it Avangelion and Jesus Jeshu c. as lastly in some sort propahnenesse whereby the name of God and Religion the truth and Christianity is blasphemed Rom. 2. 24. the name of God thus blasphemed among the Gentiles and Davids adultery 2 Sam. 12. so causing
are either 1. Simply and absolutely evill and wicked as the stewes bawdes and whoring theeves and such lewdnesse witchcraft c. 2. Or fouly abused as judiciary Astrology Palmestry next doore to witchcraft and fortune telling jugling and common lotterers which is a kinde of cousenage and the divell therein sought to rather then Gods providence only 3. Unprofitable to Church and Common-wealth and serving onely to pride and vanity as making painting for womens faces monstrous attires uncivill and immodest apparrell and the like blasons of sinne as also these superfluous gentlemen beggars rogues and vagabonds the spaune of idlenesse bane of vertue and goodnesse to which unlawfull trades may be added sacriledge 33. What is sacriledge A robbing of God Mal. 3. 8. or the ungodly and perfiduous taking away of things dedicate to God and his service for the maintenance thereof and converting them to other private uses so prophaning them whereby Gods Kingdome and honour so much as in them lies is pulled downe and the kingdome and power of Satan advanced tending to the overthrow of all vertue and godlinesse and ruine of Church and Common-wealth 34. How is it then tollerated By the subtilty of Satan and his wicked instruments that dare even to oppose and dispute with God in this kinde about the authority and lawfulnesse of his acts and the establishing thereof from all antiquity compared with their wretch d doings contrary to the same in disparagement of his sacred truth and ordinances whom whiles God suffereth in this their malice it must needs be to their greater damnation this being so heynous and crying a sinne and so the opposition and defiance of the Majesty of God the pulling downe of his honour and Kingdome bloud and destruction of soules for want of his honour duly promoted by this meanes defaced and they so deprived of better instruction 35. What are the branches of this sin The talling away of any things consecrated to God and especially the diminution of tythes and imbezling Church Patrimony by taking away all or the greatest part where there might be sufficient to maintaine good and ablemen for Gods service and meat in Gods house Mal. 3. 9. now searce the seraps left to the starving of the Minister that must so needs be some silly unsufficient person to discharge so great an office as to stand between God and the people and so consequently the soules starved and perlshing for want of spirituall food and direction 36. What other sorts before remembred Prodigality covetousnesse and unmercifulnesse most seen in the unlawfull and undue use of our owne estate robbing our selves and others of those parts there of which doe of due and right to them appertaine 37. How is prodigality a theft As by profuse riotous and vaine expence we spend not onely our owne but even more then our owne and so rob our posterity and bring wife and children heires and family to beggery and so rob himselfe and his of all necessary sustenance and rellese exposed to cold famine and poverty his unthrifty theft and prodigality hereby proving worse then an infidell 1 Tim. 5. 8. 37. How is covetousnesse theft As a theft of heart and divers waies robbing God and men of their dues and so I. The covetous heart seen to God and desiring the neighbours goods and estate II. The covetous hand oppressing and cousening his brother and neighbour III. Covetous desires set upon the world leaving God and godlinesse so the covetous mans 1. Minde and soule serveth mammon and robbeth God of his service ye cannot serve God and mammon Matth. 6. 24. 2. Soule adoreth the wedge or purse of gold so Iolatry 3. Eye robbeth himselfe and others of necessary things and so he not onely robbeth God his neighbour and brother but his own soule also of necessary things for this life and finally of eternall happinesse so well esteemed a great theft and root of all evill since who thus loveth the world the love of God is not in him 1 John 2. 15. 38. How unmercifulnesse theft As a branch of covetousnesse extending it self in not extending charity to the poore so robbing them of their dues in charity and Christ in them Matth. 25. as Christ himselfe acknowledgeth and miserable the theft from God and the Church the poor and Christ in the benummedneffe of soule dealing falsely with God the giver of all goodnesse and Christs poore members and for this Dives in hell whom wee read not to have robbed others but only not to have given to poore Lazarus and therefore frying in hell flames when Lazarus was comforted whom hee robbed of his due in charity and consequently of life by not reliefe and thus a wretched theefe and which may be gathered who are so hard hearted to the poore will not sticke if occasion be offered to rob God and others also in another or any other sort and thus unmercifulnesse theft 39. What is on the contrary here commanded Partly intimated already and else easily to bee gathered from the premises the duties opposite to the said forbidden vices or the extirpation of the vices aforesaid and so the 1. Restitution of things unjustly taken or recompence of wrong 2. Justice and equity in the mighty 3. Faire dealing in buying selling and contracts 4. Lawfull trades and meanes of getting goods and preserving the same 5. Due use of our goods with persimony and frugality 6. Liberality and bounty where honest occasions require 7. Mercie and charity where need and necessity and so a generall justice or disposition to this honesty equity and humanity 40. How restitution to be made Of all other mens goods either unlawfully gotten or that may not be lawfully detained whether found received by contract or committed in trust and so in trust and so to restore that to the party whose due or who damnified by detaining it to the full value or recompence at least so much or neere as able So soone as may be or so soone as we seeke forgivenesse at their hands of the wrong or at Gods hands of the sin whose opposite is persisting in wrong and robbery 41. How equity and justice commanded Both in generall generall justice and inclination to equity in all and especially in the more potent as more able and so more apt to oppression in opposition to all acts of injustice and robbery committed by might and tyranny of Rulers in seeking gaine or respect or of the rich by cruelty and unmercifulnesse oppressing the poore 42. How faire dealing in buying and selling and contracts As the rule whereby all contracts ought to bee squared in truth of words faithfulnesse in promises and justice in deeds uprightly and without dissimulation as before God whether in I. Buying or selling 1. The things that may be bought or sold. 2. Without fraud or any sinister respect 3. For honest and due prices not desiring to live by other mens losses II. Borrowing and lending without cousenage usury extortion or other ungracious or unconscionable
practices whatsoever but in charity and love III. Things of trust or hire with due restitution and discharge of trust and recompence without fraud or delay opposite to which all cousenage and fraud in buying and selling borrowing or lending or other reall or verball contracts and bargaining in usuall traffique and commerce 43. What lawfull trades or honest meanes of gaine commanded 1. All publique offices in Church and Common-wealth supreme of the Prince subordinate all others 2. Private Trades Arts and imployments of life in the sundry vocations warranted by the law and word of God Statutes of the Realme where we live opposite to which to live in no trade or by lewd and dishonest trade or meanes in lowdnesse to get a living or in idlenesse to eate the sweat of others browes hatefull to God and men 44. What sorts of honest getting of things Attained to either I. Without contract 1. By succession and inheritance descended from ancestors 2. By our own honest labours and endeavours 3. By the gift and bounty of others II. By contract as by honest bargaining and purchase 45. What things required to honest gettings I. Both internall vertues of the minde 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not setting our hearts upon riches Psal. 62. 10. opposite to it love of money root or evill and all the sins of this Commandement 1 Tim. 6. 10. 2. Contentednesse with our estate and condition that Gods providence allotteth us opposite to which male contentednesse the root of much mischiefe 3. Moderate desire of things necessary 1 Tim. 6. 8. without covetousnesse or ambition hasting to be rich or great 1 Tim. 5. 8. Prov. 27. 20. 4. A moderate care of such things without immoderate carking or improvident carelesnesse 1 Tim. 5. 8. Matth. 6. 25. Prov. 10. 15. II. Externall honest calling and vocation Diligence in that calling opposite to inordinate walking or living and idlenesse 46. How are they to be preserved By such honest meanes as they are to be gotten to our use and reliefe of others and to that end defended from fraud and oppression or repine by wisedome providence or any lawfull and just meanes 47. Is it lawfull to goe to law to retaine or preserve them or maintaine our right There is no doubt of it if 1. The cause be just weighty and necessary 2. If charity be not broken 3. If it be used as the last refuge else too many offend in going to law 1. For unjust and trifling matters 2. In stomack and malice 3. When other remedies may be had and this onely to molest their neighbours 48 How is the due use of our goods To our comfort as the good gifts of God and also for other reliefe and communicating them liberally if we have plenty if little yet gladly even out of that little to the poore and those in necessity Tob. 4. 8. and so enjoying them our selves 1. With honest parsimony saving and sparing them that they be not wastfully and unprofitably spent 2. Frugality according to our ability laying them out in needfull uses not idlely or vainly Opposits to niggardlinesse and keeping them from our owne and others needfull uses and so a double theft as well as covetousnesse the root of it and prodigality her wastfull adversary 49. How liberally to be used In free communication of our goods to the benefit of others on good occasions and pious sort wherein required that if it be done 1. Justly giving our owne without wrong to others 2. Willingly without constraint as freely done 3. Cheerfully without grudging or exprobrations and so truly liberality bounty or munificence be it much or little according to our power opposite to it fast-handed avarice and vaine and wastfull prodigality 50. How is mercy and charity to be showne To those in need and necessity and so who giveth to the poore lendeth to the Lord Prov. 19. 17 and it shall be paid him againe and who doth not stealeth from the poore their dues for which theft Dives was cast into hell and so the workes of mercy to the I. Bodies six to 1. Visit the sicke and needy 2. Feed the hungry 3. Give drinke to the thirsty 4. Cloath the naked 5. Helpe the weake 6. Buty the dead II. Soule six to 1. Instruct and counsell the ignorant 2. Chastise and reprove the offender 3. Comfort the distressed 4. Forgive the penitent 5. Beare with the weake 6. Pray for all According to the verses Visito 1 poto 2 cibo 3 divestio 4 colligo 5 condo 6 Consule 7 castiga 8 solare 9 remitte 10 for 11 ora 12 Opposite to which all cruelty hard-heartednesse unmercifulnesse and uncharitablenesse 51. What is the summe of all To be true and just in all our dealings not to covet nor desire other mens estates but to learne and labour honestly to get and lawfully to use our owne and preserve our neighbours goods whereby we a void all shew and manner of theft 52. What followeth The ninth Commandement commanding all truth and justice in our words as well as our dealings to the preservation of charity and good name SECT 11. The ninth Commandement The orders and of Analysis of the ninth Commandement where the parts and duties with the opposite â—es and abuses as well expressed as intimated are further shewed and explained and first of truth and the brancches thereof and opposite falshood lying slander tale-telling and all false witnes-bearing whether in publique place of judgement by any sort of persons whatsoever as plaintiffe or defendant Iudge or other agent instrument or witnesse or otherwise in more private manner compared with the former in whispering and tale bearing slander and backbiting calumny or other disparagements flattery or such parasiticall or sycophanticall behaviour in any respect or degree tending to the suppressing or subversion of truth or charity where farther of jesting and lying and of all sorts of lies and their much used and frequented Asylum of equivocation with the heinousnesse patrons and practisers or inventers or defenders of the same the generall good use of the speech and hearing or care and tongue in regard of the truth and charity to be extended to our selves and others especially in the maintenance of a good name and rules thereunto belonging or necessarily for the same 1. VVHat is the ninth Commandement Thou shalt not beare false witnesse against thy neighbour 2. What is the order of this Commandement to the first Next after the care of other greater things as the neighbours life body and goods even his name is cared for and words and lips have a rule prefixed to direct them according to the Psalmist that we may take heed to our words that we offend not in our tongues and so as the leafe of the tree that God careth for shall not fall the very words of our lips and thoughts of our hearts are weighed as the haires of our head numbred and here the words of our mouth as in the next Commandement the thoughts of our
others I. In generall being true and just c. II. In particular as in 6. Commandement to beare no malice c. 7. Commandement keeping body in c. 8. Commandement keepe hands from picking c. 9. Commandement tongue from evill c. 10. Commandement not to covet c. 8. How is that to love my neighbour as my selfe To love him as my selfe in that true sincere and hearty affection that I wish well unto my selfe withall and not hypocritically and fainedly and coldly or dissemblingly but truly for his good and unfainedly for his soules health 9. VVho can love his neighbour so Every good Christian that hath but learned what charity and the love of God is for if he doe not love his brother thus whom hee hath seene neither doth he love God whom he hath not seen but if he say he doth he is a lyar because the truth of God is not in him since truth of love is wanting and God is love and the truth and so hee loveth us in truth and commandeth us so to love one another and seeth the heart and by this showeth who are his children that in truth love him and their neighbour 10. But we see none doe love other so much as themselves Neither is it so set downe so great a love in the quantity but as true a love in the quality and a second in order my selfe the rule my neighbour as my selfe and both in God and for his love else all love of my selfe and others is vaine that is in any other respect such as worldly or carnall and fleshly love is 11 How meane you it then To love him even as my selfe for 1. The manner in true and hearty love though not in that measure and extent in every respect of it or Quoad qualitatem veritatis though not quoad quantitatem magnitudinis so true though not so great alone Quoad modum though not gradum to the utmost degree that I must care and provide for my selfe 12. How then shall this love be Sicut meipsum or as my selfe both in respect of 1. Quod in meipso my soul and his Gods Image 2. Ad quod meipsum for grace here and glory hereafter 3. Propter quod meipsum for Gods glory and the soules good 4. In quo meipsum in God and goodnesse 5. Quosque meipsum to the end and this to love him truly and Christianly as my selfe 13. What will the effect of this be That I will then wish no more hurt to him then to mine owne soule loving him so truly and sincerely as my selfe and for Gods sake and will wish to receive from all men as I would do unto them 14. How is that to doe to all men as I would c. According to the true effect of the Talion law in love not revenge but doing so well by them that I would not wish better from them and so wish as well to them as to my selfe or my owne soule which could not be amisse for who hateth or wisheth ill to himselfe that is but honest or in his right minde and so love the fulfilling of the law seene in all these particulars 15. How towards superiours By doing to them as I would wish them or others to doe by me if I were a superiour and in their place which is the summe and substance of the fifth Commandement whereby 1. To love honour and succour my father and mother 2. To honour and obey the King and his Ministers 3. To submit my selfe to all my governours c. 4 To order my selfe lowly and reverently to all my betters which is the love and effects thereof in honour and obedience and submission and well ordering my selfe in duty and humility that I owe 1. To my naturall parents father and mother 2. To politicall parents King and Magistrates 3. To spirituall parents Pastors and Ministers 4. Oeconomicall and other parents superiours or betters as Masters Teachers ancient rich or noble persons in any degree better or above my selfe and in modesty extended my very equalls 16. How towards others In generall to hurt no body by word nor deed but to be true and just in all my dealing the sum and substance of all the five last Commandments as not hurting any body I. By word contrary to the ninth Commandement by lying slandering false witnesse c. II. By deeds by 1. murder slander malice or the like contrary to the sixth Commandement 2. Adultery fornication or other uncleannesse in tempting others or attempting or wronging others chastity or mine owne contrary to the seventh Commandement 3. Stealing in oppressing fraud or the like contrary to the eight Commandement and so consequently being true and just in all my dealings in all these respects and even not contrary to truth or honesty to cover or desire other mens goods or make any lewd or evill pretences to the same so contrary to the tenth Commandement as more particularly expressed in the words following 17. What is it to bear nomclice or hatred in my To be free from murder and all inducements to the same since who hateth his brother is a man-slayer before God and of malice and hatred sprung contentions quarrells and unquietnesse and so consequently blood-sucking if not blood-shedding so this the effect and substance of the sixth Commandement on the contrary enjoyning and commanding love and the preservation of our neighbours life and person 18. What is it to keepe my body in temperance sobernesse and chastity The substance of the seventh Commandement where these vertues of temperance in our mindes affections and actions enjoyed sobriety in our speech gestures attires actions and behaviour and chastity both of body and soule though as most seen in the actions and body so for good example sake intimated and most required and on the contrary in that Commandement all adultery fornication and acts of uncleannesse with all intemperance and unchastity and signes or meanes of the same forbidden 19. What to keepe my hands from picking and stealing The plaine sense of the eight Commandement forbidding all stealth whether by covert fraud cousenage or secret purloyning or overt oppression in robbery and other unjust and ungodly courses getting others goods or encreasing our owne as on the contrary in that Commandement the preservation of our neighbours estate restoring of goods unlawfully gotten and lawfull getting and using yea laying out of our owne goods to pious and charitable uses enjoyned if as we are but stewards we will not be accounted theeves and usurpers before God 20. What by keeping the tongue from evill speaking lying and slandering The substance of the ninth Commandement where all untruth and uncharity by untrue and undue testimony publicke or private in place of judgement or else by lyes slanders or false reports to the wrong of the neighbour and his or our owne good name and breach of love and charity are forbidden and so on the contrary truth and charity in all these respects to the preservation
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
and expedient Extended over all creatures whatsoever life and death heaven and hell that hath the keyes of both time and eternity Paradise and hell and will doe as he please shutteth and no man openeth openeth and no man shutteth giveth life or taketh but referreth all to his glory 8. What is that glory The scope and end of all things in the manifestation of his power and excellency of his Kingdome proposed 1. By God himselfe to all his actions of mercy justice 2. To men that they should seek it 3. To Angels and Saints eternally to desire and doe and sing it 4. To the Divells and worst creatures that though unwillingly in their misery shall shew it and in his justice be made spectacles of his glory and so we see to which end all things are and shall be referred 9. Wherein his glory most seen 1. In his creatures heaven and heaven of heavens Sun and stars that he ordained Men his Image c. Angels his glorious Courtiers c. 2. In his actions of creation redemption governance c. Mercies to all that desire them Benefits to all creatures especially Men and Angels Wisdome truth justice c. 3. In his house or Church in 1. Earth where his graces praises c. 2. Heaven where Saints and Angels perpetually his glorious servants and delight in setting forth his glory 10. How the eternity In that all other Kingdomes and Empires have their periods and ends as the heavens their revolutions but Gods Kingdome no end all other power is limited Kings nor Tyrants whose breath is in their nostrills their hearts and all in Gods hand can doe but what he appointeth nay the very Divell is herein limited that else would as a roaring Lyon be a more terrible Dragon and destroyer onely Gods power is without limit of time or coertion bounded only by his holy and good will and pleasure and to eternity and all earthly glory and beauty is fraile and mortall like that of the lillies or flower of the field though in Solomon and his royalty and shall have end yea the heavens and Sunne and Moone as they were create though of long continuance at last will perish They wax old as doth a garment but his glory in the heaven and in his servants that attend it are to endure for ever and so in his presence is fulnessesse of joy life and power kingdome and glory for evermore 11. How the certainty of it In the truth and consistency of this being who is I am who was who is and who is to come blessed for ever who is true and the truth even eternall truth and fountaine of life and of truth and so kingdome power and glory is truly and for ever his the Divell did say of the power and glory of the kingdomes of the world that they were his and he would give them but he was a lyar and that not the truth but all earthly glory power kingdome and dominion is from God and truly his and heavenly kingdome power and glory more appropriated to him and his as more fitting the Majesty of his glory and thus certainly a King powerfull and glorious holy and blessed for ever 12. How is this ascribed By all good inen Saints and Angels by the tongues of all creatures in their kindes The heavens declare the glory of God and the firmament sheweth c. So the Sunne and Moone hoasts of heaven showres and dewes earth and seas and all things praise and magnifie him for ever but most especially all spirits and soules of the righteous and all holy and humble men of heart and his servants shew his glory and confesse that his is Kingdome power and glory for ever 13. What doth this teach Princes To remember to whom they owe a tribute of praise who hath given them that high estate who is absolute King of Glory and Lord of Hoasts and their Lord as King of Kings and Lord of all lords and so to doe according to his will exalt his honour follow his Law which will bee their honour and happinesse when they come to render an account of their stewardship and Kingdome to him that is their Lord Paramount and King for ever 14. What to Magistrates To remember of whom they and all Kings have that power and from whom and to what end derived unto them so to use their power so committed to them to his glory who gave or sent it them remembring also their accounts that they must make of their power and authority to him that is King of eternall power and glory 15. What to any other of high condition To remember from whom they have all their glory and high estate and so to use it as to his glory and praise him for it who is the King of glory and hath ordained all things for and to the same 16. What to all other the faithfull To erect and raise up their mindes and cogitations to heaven where they have such a Father who hath all Kingdome and Empire Power Majesty and Glory at his dispose and in his hand yea most eminently in his person for ever to whom all earthly Kings and Emperours compared are but wormes and their greatest glory to be his servants and vassalls in whose service also who most humble most honourable and so to consider the excellent dignity of the Sonnes of God to the despising and contemning of all earthly things as but clay and durt and drosse in comparison of this 17. What else learne you out of this conclusion The summe of the Lords Prayer and our desires briefly recollected and recommended to us in this close and words of the same 18. How is that observed 1. The Preface Our Father which art in heaven signified in the eternity and certainty of his Kingdome power and glory 2. The first Petition his name hallowed by this setting forth his praise and excellency of his glory 3. The second Petition his Kingdome come in the acknowledgement here of his eternall Kingdome 4. The third Petition his will be done by his Almighty power both now and for ever 5. The fourth Petition for our good comprehended in his glory for which and to which referred they ought to be desired and not else to the confidence and assurance of all of them asked in faith in the last word Amen 19. What or whence the ground of our confidence Manifested partly in the Preface and more fully in the conclusion and so most amply in both joyned together well considered here included or as I. In the Preface Our Father which art in heaven his love mercy and compassion His eternall Majesty and eminencie II. In the conclusion our Father his 1. Kingdome and dominion over all 2. Power ruling and governing all 3. Glory to it guiding and directing all 4. Eternity the happinesse of all 5. Certainty and truth that is Amen 20. How is Amen understood Either as a 1. Nowne the truth it selfe and so God and Gods word who is Yea
and Anen 2. Verbe so his actions that are done in truth and his fiat or Amen was the foundation of all creatures 3. Adverbe so it signifies certainly or without end or doubt and so are all his words and truth and such and hence our confidence 21. How is Amen used Either for 1. Wishing as usually in prayer Amen fiat 2. Confirmation or ratification as Gal. 1. 20. 3. Usuall affirmation single in speech Amen I say c. 4. Asseveration doubled as Amen Amen dico vobis even almost to oath Jo. 16. 23. 5. Consent as in many prayers praises in the Church 1 Cor. 14. 16. c. used by the people 22. How here used In any of these present respects as in 1. Our confession of praise and consent to the praises of God 2. Our affirmation or asseveration of his glory and our duty 3. Our wishing and hearty desiring our prayers to be heard 4. Our ratification of our vowes and thanksgiving and confirmation of our faith 23. For what may it serve us then 1. To confirme us in the faith and confidence we should pray with 2. To comfort us in assurance of the promises of God and truth of them 3. To Convince and 4. To condemne us if as gracelesse ones we pray unfaithfully Hypocrites wee pray but dissemblingly 24. In what may we then be assured or confirmed in this faith and confidence 1. In God who hath commanded us to pray and offer this sacrifice of praise 2. In the promises of God assuring us to bee heard if we pray faithfully 3. In the testimony of a good conscience that we pray as we ought faithfully and charitably 4. In the holy Spirit who witnesseth with our spirits and maketh us truly say Abba Father 5. In Christ in whom the promises of God are Yea and Amen and in whom as we say Father at first we may here also most confidently say Amen 25. What followeth in the Catechisme The question concerning the sum and substance of the Lords Prayer SECT 8. The thirteenth Question The summe of the Lords Prayer and all the parts thereof and petitions before rehearsed epitomized and hereby paralelled with the answer to the thirteenth Question As else the preface both severally and other petitions explained In the first petition hallowing Gods name The second petition thy Kingdome come in all the parts and branches thereof and 3. Petition Thy will be done in earth as it is in Heaven so likewise explicated as the fourth petition for our daily bread and â— Petition for forgivenesse of our sinnes as we forgive others and the 6. Petition for deliverance from temptation and all evill as those before with the conclusion and the whole doctrine in them comprised thus epitomized and explaned An other manner of exposition of the same by some propounded wherein the seven deadly sins in the seven Petitions so by them numbred prayed against and the opposite virtues desired though rather in very deed in every of the petitions are all the said vices and vertues and all others whatsoever plainly deprecated or desired 1. VVHat desirest thou of God in this Prayer I desire my Lord God our heavenly Father who is c. 2. What is here in these words contained An exposition by way of paraphrase of the Lords Prayer and so if we marke it we may find all the parts and petitions of it delivered and expressed in other words a little more at large for our better understanding of the sense and meaning of the same 3. How then shew you the parts and petitions of it particularly 1. The Preface of our Father which art in heaven in these words I desire my Lord God our heavenly Father who is the giver of all goodnesse 2. The first Petition Hallowed be thy name The second Petition Thy Kingdome come The third Petition Thy will be done c. That he will send his grace to me and to all people that we may worship him hallowing his name Serve him in his Kingdome Obey him as we ought according to his will 3. The fourth petition And give us this day our daily bread in these words That he will send us all things necessary both for our soules and bodies 4. The fifth petition To forgive us our trespasses as we forgive them c. in this That he will be mercifull unto us and forgive us our sinnes 5. The sixth petition Not to lead us into temptation but to deliver us from evill in these words That it may please him to save and defend us from all dangers ghostly and bodily and from all sin and wickednesse from our ghostly enemy and from everlasting death 6. The conclusion For thine is the Kingdome power and glory for ever and ever Amen in these words And this I trust hee will doe of his mercy and goodnesse in Jesus Christ our Lord and therefore I say Amen So be it 4. And how doe you more particularly shew the full exposition thereof By considering the substance of what is intimated or expressed in the severall parts and petitions aforesaid 5. How in the Preface In the confession of the great mercy love and compassion of our Father as well as his Majesty and glory in the heavens whither we are to elevate our soules and eyes considering our wants and miseries here on earth and so we say and confesse Him 1. Father of mercy and consolation and fountain of goodnesse Light and Spirits and so of our spirits 2. Our father in Jesus Christ and our loving and mercifull God 3. Who is now and for ever the same Alpha and Omega the first and last 4. In heaven the Throne of his glory by his powerfull presence glorious Majesty The Kingdome of his Church by his graces The hearts of the faithfull by his holy Spirit And thus wee confesse him giver of all goodnesse and elevating our eyes and mindes to heaven say Wee have lifted up our eyes unto the hills from whence commeth our help and to thee that dwellest in the heavens in majesty power and glory most gracious God and our loving father which art in heaven 6. How in the first Petition 1. In our confession of Gods goodnesse Thy name is worthy to receive all honour O thou holy one of Israel and holiest of all holies Our duty and it is fit O Lord wee should set forth thy praise and ever be telling of thy glory and sanctifying thy name Our neglect yet O Lord we have not honoured thee as we ought but rather many wayes prophaned thy most holy name and word and other means of our good Lord we bewaile and give us grace truly to lament our sinnes negligences and offences 2. In our requests our petition and intercessions Lord let thy name bee hallowed by us and all people more conscionably in our lives and all our actions that our tongues may shew forth thy praise and wondrous works and that we may ever be doing good and giving of thankes 3. In our deprecation
to be continued here and consummate in glory where all teares shall be wiped from our eies and in token of full forgivenesse all misery done away 9. How in the sixt Petition I. In our confession of 1. Gods graces first preventing to preserve us from evill and temptation to sin Subsequent to defend and keepe us in temptations from contagion of sin and to deliver us from evill or turne it to our good 2. Our weaknesse how apt to fall unable to resist evill or doe good how ready to faile in temptation 3. Our sufficiency in any measure from thee O Lord so O Lord we confesse our weaknesse without thy graces and that all our sufficiencie is from thee II. Our request or petition for our selves and intercession for others O Lord not lead nor suffer us to fall or leave us in any temptation whether of sin or calamity to despaire or forsake thee but relieve us with thy saving graces and turne the temptations to our good and give a happy issue III. In our deprecation of all evill included and infolded in the petition the chiefe part of it Lord remove all evill of temptation sin guilt or punishment asswage the power and malice of the Divell and deliver thy chosen and Israel from all their sins and infirmities and feare of the enemy Thanksgiving for all our temporall and spirituall deliverances from all calamities sinne and temptations to sinne and happy issue given to such temptations or misfortunes Thanksgiving for his graces continually infused and present with us in our distresses and miseries whereby we are enabled to passe through or beare them Thanksgiving for our hope and assurance of such further graces and the continuance of them that O Lord thou hast beene so powerfully present with us in all our needs and necessities and wilt so continue as having promised to be with thine to the end Our father 's trusted in thee and were delivered and thou O Lord wilt deliver Israel from all her sinnes as thou hast delivered thy Saints and we will therefore praise thee with joyfull lips 10. How in the conclusion In the voice of joy and thanksgiving ascribing all praise to him and magnifying him and his holy name shewing that he only is worthy of all honour and to whom wee are so particularly bound for his blessings and so we and all creatures do acknowledge the might of the Majesty of his glory the ground of our confidence whereby we are assured to be heard drawne from 1. Matter acknowledged his due all Kingdome and dominion Power and might Glory and Majesty 2. Manner originally absolutely and eternally his and at his dispose Circumstances of 1. Person thine O gracious God and loving Father in Jesus Christ. 2. Time and eternity they are thine for ever and ever 3. Certainty in truth and indeed as thou art true and thy word Yea and Amen And thus in this confidence we conclude with the ascribing all praise and honour to him in the way of thanksgiving for his mercies and manifestation thereof saying For thine is Kingdome power and glory for ever and ever Amen 11. What other exposition of this Prayer can you briefly shew As some expound these six Petitions by them to be divided into seven to be understood in particular so many deprecations against the seven deadly sins and prayer for the vertues to them opposed both in the generall and in the branches 12. In what manner The first Petition Hallowed be thy name that all pollution and luxury may be removed and chastity and temperance given that so both our bodies and soules may be fit and spotlesse temples of the Holy Ghost and his holy name neither in us or by our words lives or actions dishonoured or blasphemed The second Petition Thy Kingdome come that covetousnesse and so the dominion of earthly things as serving Mammon may be removed and contentednesse peace and poverty of spirit in humility may be given us because Blessed are the poore in spirit for theirs is the Kingdome of heaven The third Petition Thy will be done c. that idlenesse and loathing of goodnesse removed and devotion and divine love given us that inflamed therewith we may be willing to perform obedience both in body and soule and so Gods will done in earth as it is in heaven The fourth Petition Give us this day our daily bread that gluttony and drunkennesse may be removed and sobriety and temperance given us that having moderate necessaries to relieve and comfort us we may there with be content and possesse our soules and the gaine of godlinesse The fifth Petition Forgive us c. that all anger and rancour or malice removed charity and patience may be given us that we forgiving others in love and mercy may be forgiven The sixt Petition Lead us not into temptation that pride whereby we seem especially to tempt God and to be tempted to leave God in all sin may be removed and humility given us that not trusting in our owne strength but in Gods wee may be defended The seventh Petition But deliver us from evill that envie the malicious root of mischiefe whereby the Divell enoying at Adam as man his God and his obedience and felicity neglected sin so entred may be removed and love the fountaine and grace the beginning of all good may be given whereby we delivered from evill 13. How is this exposition approved Though well and conveniently used for the morall application and tending to the planting of vertue and supplanting of vice in all these capitall heads the seven deadly sins and their Lernean poyson where with they infect the soule yet not so fully accommodate to the textuall explication whether in the letter or genuine sense and meaning of the Text. 14. Wherefore say you so Because not only one of the same sinnes in such severall petition but in each petition rather every one of the same seven deadly sins in the generall and most of them and their branches are desired to be removed and the opposite vertues planted as may be seen manifested in particular 15. How is this seen or shewne 1. As in the first Petition Hallowed be thy name all sinne is an unhallowing or prophaning of Gods Image and name and so prayed to be removed and virtue in generall planted 2. As in the second Petition Thy Kingdome come all sinnes are the power and kingdome of Satan which wee desire removed and Gods Kingdome in virtues and graces to be planted 3. As in the third Petition Thy will be done c. as all virtue and grace in us is Gods will and al sin against it both in generall and in particular we consequently desire done or removed 4. As in the fourth Petition Give us c. as we desire moderation of contentednesse in godlinesse which can never be but in the forsaking of all sin and desire of grace and vertue 5. As in the fifth Petition Forgive us c. we pray expresly against all sinnes