And the Lord doth receiue all such as come vnto him whether they be Pharisees Publicans or common people of what calling soeuer bond or free male or female Iew or Grecian or Barbarian of what estate sect or sex soeuer prodigall children lost sheep Gal 3 28. Luc. 15. 1 Tim 1.12 notorious sinners persecutors and blasphemers Secondly for places Christ saith That neither at Ierusalem nor at Iaacobs well the Father shall be worshipped but euery where true worshippers should worship him in spirit and truth that is Iohn 4 20 the Church should not be tyed to this or that place but be vniuersally in all places and Peter sayth In euery nation hee that feareth God and worketh righteousnesse is accepted with him Acts 10 35 And not to multiply more Texts of Scripture wee haue the places of Gods Church euen in the Apostles times particularly registred At Ierusalem in Caesarea Palestina in Tyre Countries where the Gospel hath beene receiued Euseb Jrenaeus Necephorus Tertullian Vincentius Lyrinensis c. and Ptolemais in Antioch of Syria in Tharsus of Cilicia in Mesopotamia Ephesus and Smyrna amongst the Sardians the Trallians the Philadelphians the Colossians in Magnesia Hierapolis Pergamopolis Troas in Nicomedia Phrygia Mysia Galatia Ancyra in Vicomanus Pontus Amastria and Synope amongst the Parthians Medes Persians Hyrcans Brachmans Indians Armenians and Elamites And in all the chiefe Countries of Africa in Aegypt Thebais Marmarica Cyrenaica Numidia Mauritania Getulia Lybia Aethiopia in Alexandria Carthage the Ilands Pathmos Creet Gortyna and Messana a city of Sicily In Greece there were many famous Churches amongst the Athenians the Corinthians the Lacedaemonians in Achaia amongst the Philippians and Thessalonians in Laryssa Thracia Anchiolis and Debeltis In Illiricum in Dalmatia in Croatia in Corinthia Vindelicia Rhetia Noricus Laureacus by Danubius In Maguntia Treniris amongst the Tungrians Agrippines and Bardenickes In Germany Rome Tirinus Genua and Derdona In France at Vienna Lugdune c. and amongst the Celts In Spaine at Compluto and Tolledo in Scotland and England amongst the Sarmatians Dacians and Scythians and other barbarous people For the times of the Church The Church in al ages descending from Adam no age hath euer beene without the Church of God though sometimes it hath beene amongst a very few and sometimes inuisible to the world 1 King 19.18 At the first it was in Adams family when Abel was slaine that God might not want a Church hee sent Seth into the world Afterwards it was in the Family of Noah then of Abraham Isaac Iaacob and of the Patriarkes and their posterity the Iewes vnto whom few of other nations ioyned themselues and so most were without the Church and at the comming of the Gospell it was amongst the Disciples and Followers of Christ and afterwards in all Nations as hath beene already shewed of which though many reuolted to Turcisme and many were infected with the superstions of Popery or rather oppressed with the tyranny of the Papacy yet some fewe still cleaued vnto the truth and in these last times the light brake forth againe out of darkenesse and the pure preaching of Gods Word out of infinite corruptions by false interpretations blind traditions and affected wrestings The true Church was inuisible in Elias his time who thought that he was remaining himselfe alone vntill that the Lord had told him that he had left seuen thousands that had not bowed their knees to Baal and whose mouthes had not kissed him which the Apostle applyeth also to his times wherein the Iewes did so much oppose themselues against the proceedings of the Gospell that they seemed to be all enemies to the truth yet without doubt he saith that there is a remnant through the election of grace Rom. 11.5 Luk. 24.21 And the same was the state of the Church at the time of Christs apprehension and crucifying all fled from him one of the chiefe denied him others plainely professed their distrust in him and oftentimes since hath it beene brought to the same passe through the tyranny of Persecutors and Heretiques and chiefely by the tyranny of the Roman Bishops who as they were giuen ouer to corruptions together with their Churches in Italy by their proud affection of an vniuersall Dominion ouer all other Churches so they haue euer enforced the same corruptions vpon others so strongly as that few durst mutter against them but some haue euer been endued with heroycall spirits to resist and speake and write against the same by whose forwardnesse wee may gather that there were many more in secret in all times which groned vnder the burthen of popish superstitions and that Luther and Zwinglius were not the first as they would beare the world in hand as though before them there were neuer any dissenting from the Church of Rome but to lay down briefly what we finde in Ecclesiasticall Histories After that the foundations of a new Church vnder the Gospell were laide by Christ and his Disciples the stormes and billowes of persecution arose and continued vnder the raigne of many Heathen Emperours for the space of three hundred yeeres and vpward by all which though it was brought vnder and much hazarded of drowning yet it was onely drenched and by the good Emperour Constantine the Great repaired and much refreshed Yet this was but a calme for a season for in his sonnes times Arianisme was set abroach caused almost as great troubles as in the time of Heathenisme the Orthodox notwithstanding claue still to the trueth and manfully endured all the brunts of this long lasting storme though it was at times more then two hundred yeeres After this the Monothelits and Nestorian Heretiques lifted vp their heads and hauing higher powers on their sides did not a litle by their persecutions trouble the Church of God After these things about the yeere 800. the worshipping of Images beganne to be set vp by a wicked Empresse Irene of Constantinople against which Gregory opposed himselfe allowing the vse of Images but not the adoration nor praying before them and the Diuines vnder Charles the Great But before this the Church of Rome hauing aduanced it selfe by the meanes of Phocas who of a common Souldiour came to the Empire of Constantinople by murdering his Master Mauritius the lawfull Emperour his wife and children laboured much with superstitious ceremonies and stroue to conforme all other Churches hereunto For this cause anno 617. Columbanus and Gallus were sent forth with the authority of the Roman Bishop to set vp their ceremonies in all places but were in all likelyhood then preuented for two Councels were hereupon assembled the one in Bauaria against the ceremonies of Columbanus and Gallus Auentin Annalium Batorum lib. 3. Author vitae Eustatij in 3. tom operum Beda Beda Vincentius Balaeus â—oan Mayer Bed â—d 3. c. 25. lib. 4. cap 4. Episcop Lindisfarnensis the other in Mariscon vnder King Lotharius of both which the bare titles only remaine
euen as the holy Scriptures yea which is horrible before them and against them It is a farre greater wickednes accounted amongst them to omit auricular confession once in the yeare which was inuented by man then to leade a vile life all the yeare long to taste a little flesh vpon the Friday then to wallow in the filthy sin of vncleannes that a Priest be coupled vnto one lawful wife then that he defile himselfe with many whores Pap. pharis cap. â—7 to neglect a vow of going on Pilgrimage then to breake the necessarie vow of obedience in diuers Morall and Christian duties to God and man c. and therefore whereas any light punishment sufficeth when Gods lawes are broken such as breake any of their traditions are punished with imprisonment banishment death Neither doth it make any whit the more for their iustification whereas they pretended them to be the Traditions of holy men and ancient for this was the colour of the Pharisies theirs were the Traditions of the Fathers yet they were threatned for teaching and following them as Papists doe at this day Yet on the other side this hindreth not but that a true Christian Church may without any imputation of Idolatry inuent according to Ecclesiasticall prudence and impose decent circumstances of time place habit and gestures for the outward clothing of Gods worship so they be neither burthensome in multitude nor superstitious nor vnsauorie but tending to edification good order and comlines whereby the sincere inward worship may be not choaked but cherished Such are those which our blessed Mother hath thought fit to reteine as being vsed of old in the purer age before the corruptions of Popery crept in but as for the later Ceremonies which are the very spawne of Romish superstition our Church hath most piously and wisely cast them out of her doores I pray God and hope they shall neuer rush in againe Iohn 4.20 Secondly an Idoll is worshipped and not the true God when as men rest in the outward work of his seruice without the truth of heart and spirit For God is a Spirit and all true worshippers worship him in Spirit and in truth As the Apostle saith of comming together to the holy Communion 1. Cor. 11.20 When ye come together into one place This is not to eate the Lords body So is it of all other duties the outward hearing and preaching of the Word the outward praying singing and giuing of thankes are not alwayes acceptable seruice vnto God but when the life of the Spirit and heart is annexed The drawing neare with the lips when the heart is away is abomination to the Lord. And herein againe are they of the Church of Rome to be taxed for that they place the worship of God in outward things in kneeling knocking crouching kissing crossing repeatings praying vpon Beades sprinkling with holy water going on pilgrimage c. and some dull and ignorant people of our Church which serue God with the bare reciting of the Pater noster Creed and ten Commandements with resorting to the place of his worship and inwardly profiting no more then stocks and stones All these and the like doe please the Lord no better with their seruice then Kain did with his sacrifice or the Iewes imperfect offering Lastly an Idoll is worshipped and not the true God when men presume to compasse about the Lords Altar with vnwashen hands when they come impenitently to doe any holy duty For the Lord professeth that he is not delighted in any such seruice yea that he requireth it not yea which is more that it is abomination vnto him Wherefore he dealeth with the Iewes in this case by his Prophet Esay Esay 1.12 as a man would deale with his professed enemy who notwithstanding maketh a shew of loue by offering his best seruice he sendeth him as it were to meete them vpon the way and to stay them from their incense and Sacrifices new Moones and Sabbaths bidding them to bring no more oblations in vaine and professing that hee is weary of their solemne Assemblies c. and the cause hereof was for that their hands were full of bloud that is they liued impenitently in oppression and wrong and other heynous sinnes Now if God be not serued but grieued and made weary by being thus serued what else can it bee but an Idoll vnto which homage is done when holy duties are vndertaken by wicked persons liuing and proceeding in their sinnes Whence wee may see the fearefull estate of sinners which make a trade of wickednesse they runne still more into sinne euen into the worshipping of an idoll when they would be holyest when they would giue God honour they doe most dishonour him when they would bring a present to pacifie his wrath they make him more angry and to bid them bring no more oblations in vaine Wherefore whosoeuer thou art that wouldest please God by doing the parts of his worship present him first with a broken heart and contrite Spirit for thy sinnes as Dauid did Psal 51. Luke 16. wash the feete of the Lord with thy teares as Mary Magdalen did be deiected and haue a sense of thy sinnes foulenes as the poore publican had Rom. 7. let there bee an hatred of that which thou hast done as in Paul let there be a forsaking of sinne as in him that shall haue mercy Prou. 28.13 and then shalt thou bee like to bring an acceptable present and not to depart without thy full load of mercy and iustification Quest. 60. What are wee heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word The duties of this Commandement Explan This duty of doing all the parts of Gods worship according to his will c. doth necessarily follow vpon the contrary forbidden viz. the following of our owne heads in the seruice of God for if we may not make our phantasies the rule of our doings then certainely Gods word alone must be our rule in all things Againe our God is so wise and prouident for our good as that it cannot but be a great disparagement vnto his care ouer vs to thinke that he hath left vs at sixe abd seauen in matters of so great moment as the parts of his worship be In the old Testament the temple was distinctly plotted out and all sacrifices particularly prescribed Matth 6. And in the new Testament the Lord directeth his Disciples not only in the matter but in the maner of fasting prayer 1. Cor 11. Chap. 14. and giuing of almes Saint Pauâ— setteth downe the maner of rightly comming to the holy Communion and how the word is to be preached and heard But yet there is difference for matter of circumstance betwixt the old Testament and the new Gal. 4. In the old as in the infancy of the Church euerie particular is set downe about euery duty for that was the time in which they
then petition for the grace of perseuerance Thankes to God is here first in order of nature for who considering himselfe to bee made the childe of God doth not at the first apprehension breake forth into the acknowledgement of Gods goodnesse and glorifying his blessed name for such vnspeakable mercy before he dare presume to begge a further guift from the same hand Saint Paul in most of his Epistles beginneth with commemoration of Gods fundamentall mercies in Christ and thanks for them before hee proceed to new Petitions for continuance of sauing graces Thanksgiuing to God for grace is the fruit of the first grace and the seed of the latter Lastly petition for Gods grace for continuance in grace sheweth First that it is not in our power to establish our selues but that wee must craue this blessing of him who is the first Author and last finisher of our faith by whose power wee are kept and confirmed vnto Saluation namely the same power and mercy by which wee are first taken out of the iawes of hell as I haue shewed before in handling the ability of forsaking the Diuell Secondly the difference heerein appeareth betweene the two estates of grace and glory the imperfection of this life and the absolute Perfectnesse of a better Heere we are still to intreat Lord increase our faith Lord strengthen our hope Lord assist our patience But there wee shall not need to make request for establishment our faith shall then bee euacuated by accomplishment our hope fulfilled by fruition our patience needlesse where there shall bee no tribulation There the exercise of the soule shall be in admiring adoring and magnifying that mercy and bounty which hath preserued vs to the end of our mortall liues and hath crowned vs with life euerlasting Of the Creede Qu. 2. THou saist that thou art bound to doe as was promised for thee which was that thou shouldest beleeue the articles of the Christian faith let mee heare thee therefore rehearse the same Answ I beleeue in God the Father Almighty maker of heauen and earth and in Jesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell the third day hee arose againe from the dead and ascended into heauen hee sitteth on the right hand of God the father Almighty from thence hee shall come to iudge the quicke and the dead I beleeue in the holy Ghost the holy Catholique Church the Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting Amen The Symbol of the Apostles Explan Before I come to speake any thing of these Articles in particular a few things are to be premised in generall First touching the name whereby they are called What articles are it is well knowne to euery man and so is the other name the Creed of the Apostles The proper name heereof in Greeke in which tongue these Articles were first penned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum Apostolorum which signifieth either a note a marke seruing to distinguish betweene one souldier and another or a summe of money cast in which wee call a shot It is likely and History consenteth heerein that the Apostles dispersing themselues ouer the world according to their commission to preach the Gospell aduisedly compiled an abridgement of the same to remaine as a rule according to the analogy whereof though the Church were scattered farre and wide yet both teachers and hearers might bee held in an holy agreement of the same faith and heresies arising being brought heerevnto as vnto a touchstone might bee tryed and being found drosse reiected And because that euery one of the twelue compiled some part which being put together make the whole it obtained the name of Symbolum as Augustine testifieth if it be his owne where he reciteth in particular the seuerall words put in by euery Apostle Aug. de temp Con◠114. These were gathered saith hee by Peter I beleeue in God the Father Almighty By Iohn The maker of heauen and earth By Iames In Iesus Christ his onely Sonne our Lord by Andrew Which was conceiued by the holy Ghost borne of the Virgin Mary by Philip Hee suffered vnder Pontius Pilate c. By Thomas Hee descended into hell and the third day rose from the dead By Bartholmew Hee ascended into heauen and sitteth c. By Mathew From thence he shall come to iudge the quick and the dead By Iames sonne of Alpheus J beleeue in the holy Ghost c. by Simon Zelotes The Communion of Saints By Iudas Iames his brother The resurrection of the body By Mathias The life euerlasting Amen All which I haue here inserted as probable not as necessarily inforcing Jerom. Epist 41. partis 1. In the Symbol of the Church of Rome this phrase he descended into hell is not neither in the Symbol of the Easterne Churches that iust according to this forme it was first set forth by the Apostles for both the phrases of descending into hell and Catholique Church may seeme to bee of later stamp and moreouer if it were thus certainly penned by them it were a part of Canonicall Scripture The common opinion of our Diuines is that it is called the Symbol of the Apostles because it was gathered out of their writings it may bee by some of their disciples that heard them For mine owne part hauing recited thus what I finde touching the name and first collection of these Articles I will leaue euery man to iudge as reason shall induce him to doe Secondly concerning the number of Creedes It is certaine that there haue beene many some compiled by whole Councels some by seuerall learned men of the Church vpon speciall occasion but none of those which haue beene made by the Orthodox doe any whit differ in substance from this of the Apostles they do onely set downe in more words that which is here contained in fewer and so may serue instead of some Commentaries vpon this of the Apostles The principall is the Nicene Creede made some three hundred yeeres after Christs Incarnation vnto which were consenting 318 Fathers Constantine the great Emperor being President This because of Arius who denied Christs Diuinity is larger in setting this forth how hee is very God of very God and of the same substance with the Father Next is the Athanasian Creede made by that holy man Athanasius who by the Arians was much persecuted but he made this as for a testimony of his owne sincerity in the truth so also to instruct and confirme others And of like sort is the Ephesine the Calcedon the Agathen c. So that we neede not be doubtfull because there be many which to embrace knowe and receiue this and so thou dost know and receiue them all 3. The Creed penned why Thirdly concerning the ends why this was committed to writing They were sundry and excellent
rather no paines taken hereabout for he spake but the Word and all was made he did but say of euery thing let it be and it was so Thirdly in regard of the instruments and tooles vsed which were likewise none Fourthly in regard of the time all things were finished in six dayes not that the Lord needed this time for he could haue made all in an instant but partly that we might enter into a more distinct and particular consideration of all his glorious works to set forth his praise partly that his prouident care ouer man might appeare for that hee prepared all things fit for him before his creation to stirre vp the greater care of his glory in man partly to make knowne his soueraigne power ouer all creatures when as hee caused light to bee without Sun Moone or Starres trees plants to growe without the influence of these heauenly bodies shewing hereby that howsoeuer he doth vse meanes ordinarily yet hee is not tyed hereunto but can and will if it please him worke all things without meanes that wee might learne to relye vpon his helpe when we are destitute of all meanes of comfort and lastly to giue example of labouring in our callings the sixe dayes and sanctifying a rest vpon the seuenth Thirdly that he is a Father by adoption is testifyed where it is saide Of his owne will begat he vs with the word of truth and in that of Iohn Jam 1.18 Those that are borne of God sinne not neither can they 1. Ioh. 3.9 for his seede is in them Now to whom he is thus a Father is declared in the words following Herein are the children of God knowne and the children of the Diuell viz. in that the one sort commits not sin the other doth iniquitie that is willingly and wilfully Fourthly that he is able to doe all things himselfe witnesseth to Abraham saying I am God alsufficient and where he saith Gen. 17.1 Reuel 1.8 Luk 3 7. I am the beginning and the end which is which was and which is to come euen the Almighty Yea he cannot onely doe such things as he doth but whatsoeuer else He can out of stones raise vp children to Abraham he is able to make many worlds Fiftly that hee is the Lord and gouernour of the world and the preseruer of all things created yea that the smallest matters are vnder his prouidence hath beene already shewed before in the description of God And moreouer Psal 104. the Prophet Dauid is much in setting forth the same how he prouides for things both heauenly and earthly both for man and beast and the Lord himselfe in the booke of Iob. Job 39.40 Proofe Wherefore that of the Poet is false and absurd Non vacat exiguis rebus adesse loui Sixtly and lastly that I may come to the proofe of that which was first said and first that all these things are to be knowne particularly and all the articles of our faith Ioh. 17.3 This is life eternall to knowe thee to be the very God and whom thou hast sent Iesus Christ and againe Esay 53.11 By his knowledge shall my righteous seruant iustifie many from whence with many like places it is directly to bee inferred that I must study for a particular knowledge of God and of Iesus Christ and not rest satisfied with an implicit faith beleeuing as the Church beleeueth without knowing what as their teaching is in the Church of Rome at this day though Thomas Aquinns and others not long since haue taught it to bee necessary to knowe all the articles of the Christian faith and onely in other more mysticall points to hold as the Church holdeth without prying into them Ob. The Apostles had a true faith without this distinct knowledge for they knewe not how the redemption of man was to be wrought they were ignorant of Christs spirituall and heauenly kingdome euen after the resurrection in like manner Rahab who was saued by faith knewe onely that the God of Israel was most mighty and aboue all other Gods Sol. I answere and so questionles many more haue beene saued without the distinct knowledge of these things when either for want of meanes or through weaknesse of conceit they haue beene vncapable hereof But note that euer where true faith is there is striuing after the increase of knowledge as in the Disciples who were euer attending to their masters Sermons and questioning with him Master what meaneth this parable and good master teach vs to pray c. Secondly that these things are particularly to be beleeued by euery of the faithfull and without wauering by reason of their weakenesse though as hath beene said the infirmity of our faith attaines not vnto this at all times is the rather to be confirmed Ses 6. Can. 13.14.15.16 because of the many canons made heere against in the councell of Trent Examine therefore the faith of any recorded in the word of God and you shall find it to be such Abraham by faith was fully perswaded Rom. 4.12 Gal. 2.20 Act. 8.37 Paul by faith beleeued that the Sonne of God loued him and gaue himselfe for him Philip required of the Eunuch before his baptizing that hee should beleeue with all his heart c. Againe faith is the testimony of Gods Spirit Rom. 8.16 according to that The same Spirit beareth witnesse with our spirits that wee are the children of God Heb. 11.1 and who dare say then that this is vncertaine Lastly faith is the euidence of things to come and the very existence of things not seene now it is a poore euidence that giueth none assurance but leaueth still in suspence and doubtfull Thirdly that I am more specially bound to beleeue that God is my Father will appeare if wee consider either his command willing vs to call him Father When yee pray Luk 11.2 say our Father c. or the large promises made to those that relye vpon him as vpon their Father If God prouides thus saith Christ for foules and grasse how much more will he for you O yee of litle faith Math. 10. meaning if by a stronger faith they should rely vpon him as vpon their father or lastly the examples of holy men of Abraham Dauid Daniel c. see the Catalogue Heb. 11. 1. Duty Obedience Thirdly for the duties to be performed by vs to shew our faith in God the Father they are foure First we must obey his will Hereby we are sure that we knowe him that is 1. Ioh. 1.2.3 beleeue in his name if wee keepe his commaundements and Christ publiquely disclames all such from being his brethren and sisters but onely such as doe the will of our Father Math. 12. which is in heauen and the Lord himselfe by his Prophet Malachy demaunds saying If J be a Father where is my feare if I be a Master Mal. 2.3.6 where is mine honour As if he should haue said yee are
descent c. doe rather import somewhat added to his death and buriall the more currant exposition is to make it a seuerall and different Article or Parcell of our Sauiours performances and so wee will now consider in the remaining interpretations That branch of the first interpretation auouching that our Sauiour did sometime in triduo mortis really descend in soule into the place of the damned is most literall naturall and agreeable to the words no way lyable to tautologie nor repugnant to the analogie of Faith but consorting with the plaine termes of Scripture and testimony of ancient Fathers In this sense the Church of England in the first times of reformation Articâ— 37. seemeth to vnderstand and interpret this Article both by insisting vpon the direct words in the booke of Articles of Religion where the truth realty of Christs descent into hell is auouched in the same manner with the realty of his death c. as also by the explanation thereof in the larger Catechisme authorized by our Church called Nowels Catechisme The end of such descent might well bee to triumph ouer Satan in his owne dunghill and dungeon and withall there to vpbraid vnto the damned spirits of obstinate men what a gracious and glorious Sauiour they had neglected Though some be of another minde in this point yet I see no coactiue reasons out of Scripture or otherwise brought by them against this plaine literall construction And caeteris paribus why should not the authority of our Mothr the Church of EnglaÌ„d ouer sway For my part in my priuate opinion I haue much inclined to the fifth interpretation applying this descent into hell parabolically to the dismall apprehension of Gods wrath lying heauy vpon the soule of Christ and representing the paines of hell due to vs. The reasons that perswade that our Sauiour vnderwent such inward sufferings in his soule are First if hee had not suffered extreame torments in soule besides what he suffered by sympathy through bodily pangs hee must either haue been weake and ouer-yeelding or else haue dissembled being without sorrow Sixt. Sennensi Bibl. Patrum li. 6. Annot. 35. when hee expressed so great sorrow as one saith that Hillary sometimes held but afterwards recanted making a sound confession of his faith for if Christ did not truely suffer wee are not truely redeemed or else the Saints of God which are by infinite degrees more weake then Christ God and Man must bee acknowledged to haue had more courage and magnanimity when they haue been vnder extreame torments then he had For before his passion vpon the crosse he was very heauy much troubled Math. 26.38 verse 39.40 in so much as hee said My soule is very heauy euen vnto the death and prayed three times if it were possible that the cup might passe from him at what time also his passion was noted to be so great that he sweat with paine and his sweat was like drops of bloud Luc. 22.43.44 and an Angel appeared from heauen comforting him whereas weake men haue by Gods assistance ioyfully prepared themselues and haue beene ready to meet with the most extreame bodily torments Againe in the time of his passion what a wonderfull deale of feare was he surprized withall when hee cryed out My God my God why hast thou forsaken me Luk. 24.46 yea and he cryed againe the second time and gaue vp the ghost whereof mention is made also in the Epistle to the Hebrewes verse 50. In the dayes of his flesh hee did offer vp prayers and supplications with strong cryings and teares to him that was able to saue him from death Heb. 5.7 and was also heard in that which hee feared whereas weake men haue beene vnder cruell tormentors hands with vndaunted courage to the astonishment of the beholders Now there is no Christian but will acknowledge that Christ was ten thousand times more able to indure any tormeÌ„ts then any of the most coÌ„stant Martyrs that haue suffered for his name and if hee were without all comparison more able to beare whence could it happen that he was pressed with such sorrow heauinesse and feare but for that hee alone suffered more then all Martyrs if all their sufferings were put together euer since righteous Abel to this day And how could hee suffer more but in his Soule wherein hee felt the wrath of God which is vnsupportable to men and Angels Heereto is added this reason also Arg. 2. Christ did sustaine the person of the faithfull who without him were all subiect not onely to bodily sufferings and death but to the euerlasting death of the soule now the only way whereby God is pleased to deliuer vs heerefrom is by sending Christ to bee in our stead and more or lesse to suffer that which wee for sinne should haue suffered wherefore it â—s said Hee was made sinne for vs that knew no sinne 2. Cor. 5.21 that wee might be made the righteousnesse of God through him And Hee tooke flesh that he might destroy through death him that had the power of death Heb. 2.14 that is the Diuell Therefore Analogie inferreth that as the Lord Iesus suffered for vs in body so hee suffered in his soule also and thereby hath perfectly redeemed vs in both but how and by what particular passions hee suffered in soule is not reuealed and therefore by vs vnutterable Only wee must know that how great soeuer his passions were hee did in the end ouercome them all and by the way though hee feared sweat blood and cryed out through want of present sense and apprehension of the vnion with the diuine nature yet the diuinity was neuer separated from Christ Iesus but supported him and made him conquerour ouer all when hee seemed to be ouercome The Meditation also vpon these suffering of our Sauiour is very needfull profitable to vs. First the remembring Christs passion in his soule 1. Duty By the remembrance of Christs sufferings to feare to sinne is an antidote to preserue vs from sin For though thou be so stout-hearted as that no bodily punishments can scarre thee from following thy will and resolution in wickednesse yet doe but behold Christ in his spirituall conflict with Gods wrath due to sinne sorrowing sweating sweat of bloud comfortlesse and crying out vpon his Father without hope and it will make thee to tremble to thinke am I forward to commit that which doth thus anger the King of Heauen that hee would not shew any countenance nor fauour that hee would no whit spare nor regard his owne beloued Son standing in the roome of sinners though his grones and cryes went vp to Heauen O then if I doe thus if I rot in the dregges of my sinnes how shall I indure his anger how regardlesse will hee bee of mee when I shall in my need cry for mercy Surely I shall with Esau be sent away empty Heb. 12.16 though I seeke the blessing with
in a chest So the Lord would haue vs at any time to come vnto his owne Maiesty and whereas this is slandered with the name of presumption let not any word or sillable tending heerevnto be shewed in all the Scriptures and then wee will yeeld it to bee so also but sure it is that all things there sound to the contrary that God is very gratious to all that seeke vnto him without the help of Aduocates Or if we need an Aduocate as sure we doe such an one as partaketh both natures we haue one appointed vs Iesus Christ the righteous 1 Ioh 2 2. who is the propitiation for our sinnes and therfore I am sure that such as flye to others in auoyding supposed presumption doe incurre very damnable superstition Rom. 10. Now we cannot thus set vp the Lord yet in our hearts vnlesse we know him according to that How shall thâ—y call vpon him of whom they heard not So how shall wee pray vnto him whom wee know not How shall wee loue him and trust in him Ignoti nulla cupido There is no desire of a thing vnknowne we will neuer take any paines in seruing the Lord vnlesse we know him For this cause is ignorance so much exclaimed against and the knowledge of God so highly commended as that it is said to be life eternall Wherefore wee must also endeauour our selues in this as the foundation of all Ioh 17. Hâ—b 11. seeing he â—hat commeth vnto God must first know what God is But concerning this wee shall not need to adde any more in this place because it hath been already handled in the sixth Question vnder the title What God is Quest. 56. What are wee forbidden in this Commandement Answ First Atheisme which is the acknowlâ—dgement of no God Secondly ignorance which is the neglect of he knowledge of God or of his Word Thirdly prophanenesse which is a regardlesnes of God and of h s worship that is prayer hearing of the Word and receiuing of the Sacram nts Fourthly inward Idolatry which is the giuing of Gods worship vnto creatures by praying vnto them trusting in them or setting our hearts vpon them Explan After the duty Vices forbidden in this Commandement 1. Breach by Atheisme heere follow the vices and sins against this Commandement not all but the principall which haue also other branches springing from them The first and maine breach of this Commandement that striketh at the very head is Atheisme a monster in nature whereby the creature riseth against the Creatour not as the men of Babell to stop the passage of his iudgements but vnlike to all men to disanull him to make him without being who giueth being to all to pull him out of his Throne and to leaue him no authority who is aboue Kings and Princes and to put downe his power who alone by his power vpholdeth all things and in whom only we liue and moue Yet such a sin as this there is amongst monstrous and vnnaturall men and that not only amongst some barbarous people in profession which is the heighth of Atheisme but euen secretly in the heart with which kinde many are infected euen vnder the Gospell And this is when men doe but in their hearts imagine that it is all vanity which is spoken of God or that there is no such God as the word doth describe vnto vs. The diuers kindes of Atheisme Thus there be sundry sorts of heart-Atheisme as first that which Dauid complaineth of in the Psalme The foole hath said in his heart that there is no God Which is when men through a selfe-conceitednesse affect to be wiser then all the world Psal 14.1 doe hold this that there is a God not really but in opinion or shew being an Idol Scar-crow fit only to keepe simple persons in awe by these their reaching imaginations prouing themselues most simple and foolish of all others For what greater folly can there bee then to haue the vnderstanding blinded more then bruite beasts Psal 104. whose eyes doe looke vnto God and so receiue their food in due season but these being daily fed and cloathed by the same God are not able to see so farre as to him that reacheth out the hand of prouidence continually to sustaine them O Aegyptiacall darknesse with which they are beset which neuer befell any that were left vnto nature onely except Epicures Belly-gods that lay ouer-whelmed in the bottome of pleasures gulfe Act. 17. all others scorned to be Atheists and rather than vnto none did sacrifice to the vnknowne God as wee may see by the Athenians Psal 10.3 A second heart-Atheisme is to conceiue otherwise of God then he hath reuealed himselfe in his Word for whatsoeuer is there spoken of God such an one he is yea euery attribute of God is God so that the heart conceiuing a God without any of these is guilty of Atheisme Now the attributes of God are mercy power iustice presence wisedme and holines all infinite and in the highest degree so that he which goeth on in sin blesseth himselfe with the couetous he which flattereth himselfe with a conceit of Gods absence far aboue in the Heauens and couered with the clouds with the wicked against whom Ioh sharpeneth his tongue and he which kisseth his hand in secret Iob. 22.22.3 and sacrificeth to his nets in his prosperity praising his owne diligence industry with the wicked ones of Zephanies time Zeph. 1.12 ascribing neither good nor euill to the Lord hee I say hath an heart possessed of Atheisme And hence ariseth also a third Atheisme when any shall conceiue otherwise of God in regard of the persons in the God-head viz. denying either the Sonne or Holy Ghost as Turkes and Iewes 1 Iâ—h 2.23 for he that hath not the Son neither hath he the Father and then must needs be an Atheist as by the same reason he is that hath not the Holy Ghost For the ground of this truth there is a God See aboue vnder the sixth Question 2. Breach is by Ignorance The second breach of this Commandement is by ignorance which is the very next dore to Atheisme because that where ignorance preuaileth there can be but a poore deale of loue little confidence and simple seruice done vnto the Lord. This ignorance is somtime simple somtime affected Simple ignorance when the meanes of knowledge bee wanting either within a man there being dulnesse want of capacity or without there being no vision prophesying failing preaching coldly or seldome exercised and this excuseth not simple people thus liuing in ignorance Luc. 12. if they doe things worthy of stripes for they shall notwithstanding be beaten euen where vision faileth the people perish Ezech. 3. But if there bee fault in the watchmen their blood shall also bee required at their hands Neither ought this to seeme strange considering that naturall visible meanes the Heauens Sun Stars Rom.
vpon euery newes or light accident For the name of the great God of all is reuerend and terrible as the Lord said to Manoah asking his name Iudg. 13. Esay 66.2 Why enquirest thou after my name which is wonderfull And his word is such as that it is to be trembled at Wherefore let all such as feare this great God learne better to temper their tongues that they not onely sweare not in their common talke but that they doe not triflingly vse his holy name or any parcell of the holy Scriptures 6. The sixt and last abuse is by vaine protestations and asseuerations that is by the needlesse vse of them when some earnest occasion doth not vrge heereunto Against these as against swearing that speach of Christ is direct Matth. 5.37 Let your communication be yea yea nay nay for whatsoeuer is more then these commeth of the euill one of the diuell Quest. 64. What are we here commanded Answ To glorifie the name of God in all that wee doe thinke speake or desire and to labour that others may be won by our meanes to doe the same Duties of this Commandement Explan This is the duty of this Commandement and is thus abreuiated by the Apostle Whether yee eate or drinkâ— or whatsoeuer yee doe doe all to the glory of God For if it be a thing so much displeasing vnto the Lord to abuse and dishonour his holy name then to honour it by all meanes must needs be highly pleasing vnto his Maiestie Deedes First by our doings Gods name is honoured if they be either deeds of piety praying reading hearing preaching of his holy word Psal 50.14.15 c. For thus saith he by the Psalmist Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie mee Which is as if he should say By calling vpon my name vowing vnto me and performing thy vowes by giuing thankes and praysing my name thou shalt glorifie me Phil. 1.20 And for preaching the Apostle professeth that he reioyced that he was an occasion to many to preach the Gospell for his hope was that Christ should be magnified thereby 2. Cor 8 19. Againe God is glorified by deedes of charitie For Paul exhorting the Corinthians to liberalitie towards the poore Saints at Ierusalem signifieth that a faithfull brother was chosen to accompany him in his iourney to carry and distribute their beneuolence and hee calleth it the grace that was ministred by them to the glory of God and the declaration of their prompt mind Because that when the poore are relieued homage is done vnto God who is in their persons ready to receiue our liberality and his name is also praised by the poore thus relieued and so is he further glorified Now because it is not the doing but the right doing of these things which is accepted Esay 1. Matth. 6. for we reade of some that haue sacrificed kept Sabbaths and solemne assemblies and of some that haue fasted prayed and giuen almes much and yet haue beene reiected I wil heere set downe the right way of performing these these duties that Gods name may haue glory First Rule 1 therefore they must be frequent and often How good workes must be done Iohn 15.8 Herein is my Father glorified saith our Sauiour Christ that yee bring forth much fruite Good Christians are good trees good ground profitable sheepe that are euer yeelding some profit It is not then sufficient to giue almes sometime to preach and heare and pray sometime but very often Wherefore wee are expressely commanded to giue liberally so many as haue 2. Cor. 9.6 euen as he soweth his ground liberally that expecteth a good crop at haruest to cast our bread vpon the waters Eccles 11.1 to giue a portion to sixe and to seauen that is though they to whom we giue can no more yeeld vs our owne againe then the waters if seed be sowne in them or giue liberally to the poore for this is to sow vpon watery ground which in those parts is most fruitefull We are commanded to be instant in preaching 1 Pet. 2.2 1 Thes 5.17 and as new borne babes to desire the sincere milke of the word To pray continually and in all things to giue thankes 2. Secondly these duties must be done in sinceritie and Rule 2 truth that is from the very heart with an aiming at this only end that God may haue glory For God is a Spirit Iohn 4 24. and the worshippers of God doe worship him in Spirit and in truth If any other thing bee aymed at as the praise of men estimation amongst the people to merit heereby at Gods hands or to gaine any thing in the world it is but Pharisaicall deuotion Math. 6. and hath all the reward heere Rule 3 Iam. 2.6 Thirdly these duties must bee done in faith that is both by persons beleeuing and in assurance of being accepted in all our deuotion For in prayer he that commeth vnto God must beleeue that God is and that he is a rewarder of such as seeke vnto him hee must not wauer least hee bee like vnto the waues of the sea and in euery other duty Hearing must be mingled with faith The Iewes are noted Heb. 4 2. not to haue profited by hearing the word because it was not mixed with faith Heb. 11 6. And it is written Without faith it is impossible to please God Wherefore all the vertues and good works of Heathen men haue beene censured for splendida peccata glorious sinnes And the many prayers whippings and pilgrimages performed by the Papists cannot but be in the like sort being partly done in a false faith viz. to merit heereby and partly their owne inuentions and not Gods word being the grownd of these superstitions Rule 4 Esa 1. Esa 66.3 Fourthly that these duties may be to the glory of God a man must be seperate from sin that is not liue impenitently in or make a trade of any sinne For the people of Israel in stead of glorifying God were censured for such as did offer abomination when they brought incense as did weary the Lord when they kept their solemne assemblies He that sacrificed a bullocke was as if hee had slaine a man hee that offered a sheepe as if hee had cut off a dogges head And all this was because their hands were full of blood that is Esa 1.16 they liued in oppression and other grieuous sinnes And the very prayer of the wicked is abhominaaion to the Lord. 2. Speaches glorifie God Secondly we must glorifie God by our speeches as heerein we are priuiledged beyond all other earthly creatures this is by the right vse of the tongue Right vse 1 Ephes 4.29 Iam. 3. Phil. 2.10 First when our talke is not corrupt but tending to the edification of hearers if it bee rayling cursing slandering or filthy the tongue is made a corrupt
vnnaturall Sinne that can bee in the world and therfore because other meanes of punishment is taken away the law doth brand the dead carcasse with infamous buriall 2. It is also the most dangerous and vnrecouerable except the sinne against the holy Ghost for it seldome giueth any time of repentance and perhaps more seldome any probability Hee that dyeth thus dyeth alas in Satans worke and I feare me in Satans hands Yet I presume not to confine Gods extraordinary and boundles mercy that can reach it selfe forth inter â—ontem fontâ—m after voluntary headlong percipice I deny not this to be possible But O dreadfull tryall of this ballance which in probability weigheth down so heauy on the other side as to presse wretched man to hell it selfe Distressed Brother art thou tempted to this hellish and monstrous sinne Gather thy strength vnto thee say Auoid Satan if thou tell mee I shall notwithstanding bee saued commending my soule to God when I dye say thou art a lyar and the father of lyes for the truth saith â—f a righteous man turneth from his righteousnesse and committeth iniquity in the sinne wherein he is found he shall surely dye If hee telleth thee that thou shalt thus end thy sorrowes say thou art heerin a lyar also Satan I shall passe thus rather from sorrow to greater sorrow from temporall woe to eternall to be gnawed vpon by the worme that neuer dyeth and to bee burned with the fire that neuer goeth out If it be said there are some that dye thus Obiect 2. Selfe-murther â—â— pâ—eseruâ— vertue inuiolate August de Ciuit Dâ—i to preserue vertue vnuiolate as Lucretia to preserue her chastity and certaine Matrons of Rome of whom S. Augustine writeth and some that they may be glorious Martyrs as the Donatists of old holding that if they could procure death to themselues they should immediately passe to glory in heauen Sol. They are all in the same dangerous and demnable plight notwithstanding without extraordinary and euen miracu-repentance they perish as guilty of their owne death Read S. Augustine in the same place excellently setting forth the vice of Lucretia which by the Heathen was commended for a vertue 2. Murthereing of other men 2. Vniust blood-shâ—d This is vniustly to shed the bloud of any man by any meanes whatsoeuer First I say it is an vniust shedding of bloud because there is a shedding of bloud that is no sin as of the bloud of creatures which are giuen vnto man for meat or which are any way noysome vnto him contrary to the Tacian heresie which denyed it to be lawfull to kill any thing Againe there is s shedding of the bloud of man which is no sinne viz. when it is done iustly by such persons as to whom it doth belong and this is by the Magistrate or at his appointment onely and that by iust proceedings for Hee â—eareâ—h not the sword in vaine Rom. 13.4 but is Gods Minister to take vengeance on those that doe euill And it is so necessary for them to put to death where there is iust and necessary cause as that if they spare Gods curse will follow for the Lord hath expressly taught Num. 35.33 that bloud defileth the land and the land cannot be clensed of the bloud that is shed therein but by the bloud of him that shed it And on the other side if they put to death vniustly through malice or for any priuate reuenge they are murtherers for so far forth only may they reuenge by death as they are Gods Ministers set a worke by him Ioh. 21.15 Whence we may see that heathen Kings persecuting the poor Christians to the death were murtherers and in like manner are such as be in authority in the Church of Rome that doe diuersly murther the poore people of God by burning by the sword and by cutting their throats in butcherly manner only for following a righter and more holy way then is allowed amongst them Peter of whose succession they brag so much durst not so to haue turned his maisters charge Feed my sheepe feed my lambs into killing them though they had run out of the fold He would not haue taken heart vpon so sleighty a ground Act. 10. vp Peter kill an eate as some doe to iustifie this killing of the poore sheepe of Christ nay to murther or expose to murther Gods Anointed Lastly there is another iust cause of shedding bloud viz. in lawfull and iust wars and in defence of a mans owne life for iust warres are called the Lords battels 2 Chron. 20.15 as Iehoshaphat encouraging his men saith The battle is not yours but Gods But some make doubt whether it be lawfull for Chrstians to wage warre Answ This is the fancy of the Anabaptists whose follies are easily refuted out of their own furies and ourages in Germany where they that impugned lawfull warre and Magistracy made vse in their rebellions of that which themselues disauowed namely the Sword And as for the vocation of a Souldier surely Iohn Baptist when the Soldiers came vnto him Luk. 3.14 demanding of him What shall we doe Did not answer them that they must of necessity cast off their Swords if they would be the seruants of God but rather aduised theÌ„ to remaine still the Military seruants of Caesar else what place can those precepts haue Do violence to no man neither accuse any falsly be content with your wages Another frenzy of the same sect denieth all vse of the sword at home in time of peace by way of ciuil iustice as if it were against Christian perfection put any man to death by the hand of publike authority though for neuer so grieuous a crime tending to the dissolution of humane society and defacing the Image of God Alas frantique soules that in hatred of Murther maintaine Murther Shall he that hath murthered one man be suffered by suruiuing to embrue his hands with the guiltlesse blood of more Our Sauiour himselfe whose nearest Disciples these saintly innocents would seeme to bee expressly pronounced this law of Iustice Math. 2â— 52 They that take the Sword shall perish by the Sword That is priuate auengers that wring the sword out of the Magistrates hand to vsurpe the vse of it for their own passions must expect to feele the edge of it and to be cut off by it This publique reuenge is so far from being a sinne that as euen now I shewed it is a necessary duty in him that beareth the Sword If this Sword had no edge or were not imployed vpon iust occasion verily it were borne in vaine Obâ—ect But the Apostle Paul say they speaketh of Heathen not Christian Magistrates I answer hee speaketh of Magistrates as Magistrates generally of all whether Heathen or Christian Is not a Christian King Gods ordinance Gods Minister Doe we not owe tribute and honour to Christian Kings as well as to heathen Surely much more Are there not that
because they would say something set such things as they haue seen or heard vpon the tainters stretching them most palpably beyond all credit or coyning incredible things out of their own mynt that neuer before saw any light it is not so with mythologies riddles and parables hauing good and vsefull moralls for they are none other but parables the more plainely and effectually to set forth good things 2 King 5. Act. 5. And vnto these may be added an other kinde of lye which may be called fâ—cosum a varnishing or colouring lye to hide and couer ouer some sin after that it hath beene committed as Geheza sought to colour ouer the matter to Elishah his maister saying thy seruant went no whither and Ananias and Saphira sought thus to colour ouer their sacriledge but it turned to their greater sinne This is to lay a plaister lenitiue vpon a corrupt sore making it the worse and the couering of bad feed with earth making it to grow the rather The sin which was but single before is thus made double because the party sinning hauing thus salued it hath no further care of being purged by repentance and amendment and deludeth iustice so that all meanes of reformation are taken away Quest 1 Ought a man therefore being examined of a fault worthy of death or imprisonment or other punishment to confesse it if he be guilty Doubtlesse he is either to keepe silence and then his answer may be non tenere or respondere or else if hee will answer positiuely he must professe his own innocencie or confesse his owne guilt expressly Out of a necessary ground Ioshua exhorteth Achan to confesse his theft My sonne giue glory vnto God and tell the truth so that as thou makest conscience of giuing God glory thou must not in this case deny but confesse the truth whatsoeuer thou suffer seeing thou art worthy Quest 2 What if a man bee called in question for his conscience and religion the acknowledgement whereof will bring him in danger vnworthily may hee not denye it for his owne safety keeping his heart right before God seeing he is inquired into not for the edification of any but for his owne destruction No he may not deny it as hee would not bee denyed by Christ before the Father for hee that denyeth me before men saith the Lord I will deny before my Father which is in Heauen Math. 10.33 1 Pet. 3 15. Heerein Peter fell grieuously and therfore being conuerted he indeauoureth to strengthen others against the like falls willing them to be ready alwayes to giue an answer to euery one that asketh you a reason of that hope that is in you So that a man must not onely not deny with the Priscilianists his religion but when like cause is offered in the middest of greatest dangers with Paul to confesse the maine of his beleefe as nature bindeth him still notwithstanding in circumstances other quiddities he may be silent for his owne safety Quest 3 Against equiuocations May not a man by equiuocations or mentall reseruations blindfold the truth to saue himselfe from danger These are deuises fetcht from hell and therfore to be auoyded by all such as look for heauen Equiuocating is speaking in words of a double sense but yet so as that we would haue it taken contrary to the truth of that concerning which it is questioned The Diuell is the first Author heereof hee deceiued our first parents by his equiuocations for which Christ calleth him a lyer as hath beene shewed for both Dii Gods had a double sense there being superi inferi such as be called Gods in hell beneath as in heauen aboue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scientes knowing which is as well by experience as by theory or contemplatiue vnderstanding And euer since the Diuel hath made equiuocating his ordinary phrase of answering such as seeke vnto him When Iulian consulted with his Oracle at Delos Delphos Dodona being to fight against the Persians it was answered Omnes dii decreuimus trophaeos spolia Thera iuxta fluuium ducere All wee Gods haue decreed to carry the trophees and spoyles by Thera besides or nigh to the riuer Thera being the name of a place in Iulians Empire and the name of a riuer that runneth through Assyria in the Persian Creeke so that the victory being gotten by the enemies the prophesie was verified hee deceiued by equiuocation In the dayes of Iustitian it was foretold by the Diuell Mundum cum prole periturum that Mundus Munst Cosmog or the world with the off-spring should perish insomuch Theodor. li 3. c 2. all expected an end of the world but one Mundus with his sonnes went to the warres and were slaine thus the Prophesie was fulfilled Socrat. li. 4. c. 15. In the dayes of Valens hee foretold that one whose name began with these foure Greek Letters θ ε. ο. δ. th e. o. d. should reigne next of which sort there were many which was the occasion of Valens his tyranny against many And many such like instances more might he giuen When Arius presumed thus by equiuocation to deceiue he was punished with a miserable death voyding out his very bowels vpen the stoole And yet this is an ordinary practice amongst Iesuites defending it also from the best examples of Christ the Apostles Wheras they do herein most fouly blaspheme For though Christ were misvnderstood of the woman of Samaria touching the water that he spake of by his Disciples touching the temple that he could destroy raise vp againe in 3. dayes yet he had no meaning to deceiue by thus speaking but to remoue their minds from carnal to spirituall conceits betwixt which and the Iesuites equiuocating there is no more proportion then betwixt heauen and hell And the same is to be said of the Apostles speaking wordes that might be taken two wayes or in two diuers senses Mentall reseruations are such answers as wherein some clause is reserued in the minde of the answerer making the answer true how contrary soeuer the words are to the truth For example it being demanded Did you not come lately from beyond the seas he answers no though hee did with this mentall reseruation to passe into Scotland Poland c. Did you say or heare masse since you came into England hee answers no when he did with this mentall reseruation I did it not to tell you O strange deuice to mocke men and God this is a degree beyond Beelzehubs inuention neuer the like heard of before in any age Be ashamed heereof euen yee first-borne of Satan yee Iesuites vnlesse yee will take vpon you to be tutors to your owne father Quest 102. What is heere commanded Answ As much as in vs lyeth to preserue the good name of our neighbour and our onwe good name stopping our eares against false reports and suppressing them and alwayes whatsoeuer comes of it speaking the truth Explan First we must by all
hands who will not suffer but be auenged if his honor be giuen to any other I say moreouer that prayer is made in the name of Iesus Christ to meete with that cauill of Saint-worshippers it is presumption say they that wee will not offer to a mortall Prince to come immediately to him to make petition for any thing without the mediation of some Courtier much more to presse into Gods presence without the helpe of some Saint O stupid ignorance O affected blindnesse Is not Christ an helpe sufficient I am sure Saint Iohn thought him so when hee comforted the faithfull with these words 1. Iohn 2.2 Jf any man sinneth we haue an aduocate with the Father Iesus Christ the righteous and Saint Paul when to the assurance of the faithfull he wrote thus Rom. 8.33 It is God that iustifieth who shall condemne It is Christ which is dead yea rather which is risen againe who is at the right hand of God and maketh request also for vs Neither of them nor any other holy Apostle once dreamt of the mediation of Saints or any other creature Moreouer the Lord himselfe doth so often bid vs vse his mediation in praying to the Father that they must needs be very stupid and dull of hearing Iob. 14.13.14 or such as wilfully blindfold their eyes against the truth which make any question about any other helpe to preuaile with God in our petitions Iames 4.3 Furthermore I adde according to his will because if wee follow our owne lusts in prayer we may aske much but shall little preuaile Yee aske but receiue not saith Saint Iames because yee aske amisse that ye might consume it on your lusts Wherefore that we may speed of that which wee aske in prayer it is necessary to frame all our petitions according to Gods will we must therefore haue the knowledge of the Law teaching vs to preferre the honour and glory of God before all other things and for this cause chiefely to pray for this and that we may be instruments of honouring him as the duties there set downe doe require and in the next place to pray for grace to doe those duties of loue which are required towards our neighbour for the pardon of our errors and offences and strength of faith whereby we may be iustified here from and lastly for temporall benefits and deliuerances in the time of danger as blessings promised to such as keepe the Commandements wherein because our daily failes are many we must not be absolute but with submission of our desires to Gods will saying euery one of vs with our Master Not my will but thy will be done as who knoweth what is best for vs. Whence it is plaine that ignorant persons which know not Gods lawes cannot pray a right nor they which are without feeling of the word of Gods grace and of right affections towards his glory but are onely led with a sense of corporall and outward wants and grieuances Iam. 1 6. Lastly I say with full assurance of being heard for there must be no wauering in prayer He that wauereth is like a waue of the Sea tossed with the wind and carried away neither let that man thinke that he shall receiue any thing of the Lord. It is beleeuing and fully assuring our selues of Gods fauour which maketh all things possible that we aske in prayer This assurance as a lusty gale of wind carrieth our prayers with full saile to heauen the desired hauen wauering and doubting like opposite vncertaine windes carry them to some other place and so they returne without speeding Wherefore hee that without doubting doth not belieue that God is and that he is a rewarder of such as call vpon him cannot haue any good successe of his praiers neither can a wicked man pray aright seeing his conscience is ready to check him and danteth him in regard of sin that cleaueth fast to him making his very prayers abominable to the Lord. Quest 114. What neede is there that the faithfull should pray seeing they are in Gods fauour who knoweth all their wants hath pardoned their sinnes and promised them all blessings Answ By how much the more we are in Gods fauour so much the more need is there that we should chearefully pray both to pay the dutie that we owe vnto the Lord and to obtaine the blessings promised and to renue our assurance of the pardon of sinne daily interrupted through our great weakenesse The necessity of Prayer Explan The Christian soule purified by Faith needeth not to be pressed by shewing the necessity to this heauenly exercise being continually either actu or habitu by present performance or by generall resolution lifted vp in prayer vnto the fountaine of all comfort as Dauid who professeth that at midnight hee prayed vnto the Lord. Yet because the full may not seeme to haue need to beg nor they that haue all things already to aske any more I haue shortly set downe some reasons of the necessity of prayer euen in those which through Faith haue all things already Psal 50.14 First it is a duty which God requireth of vs all as a tribute of the great King of all Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie me That is when thou wantest pray and when thou art full still pray and giue glory to God â— Thes 5.17 And againe Pray continually and in all things giue thanks The best subiects doe most willingly pay the duties of their Prince and the most faithfull do most duly performe this of prayer to Almighty God hee hath little or no faith that is little or not at all in prayer Yea if any neglect to call vpon God he doth not so much as belieue that God is a rewarder of such as call vpon him or that he heareth prayers any more then Baal did when his Prophets prayed and cryed from morning till night and had no answer for he saith in his heart as Iob sheweth that God is in heauen on high Iob. 22.14 Chap. 21.15 that the clouds hide him and hee cannot see and againe What profit should we haue if we should pray vnto him So that faith is so farre from cooling our deuotion in prayer when we belieue that God knoweth all our wants that hee hath pardoned our sins and we are made partakers of his promises as that it setteth vs the more on fire and increaseth our feruencie in prayer as in a chiefe duty towards the Author of all this our comfort and it is onely the want of faith that maketh men cold dull and backward in prayer Secondly prayer is the reaching out of the hand of Faith vnto the Lord to receiue his blessings promised although he promiseth to the faithfull the things of this life of that which is to come yet he doth not promise vnasked to thrust them into their mouthes as it were but if they reach forth the hand
diuided from God vpon which hee will poure out his wrath Prayer at going to meat 1. Tim. 4.5 Againe prayers are ordinarily to be vsed when wee receiue any of Gods good creatures for our sustenance For by mans sinne the creatures become accursed vnto him by prayer they are againe sanctified Euery creature of God is sanctified by the word and prayer 1. Sam. 9.13 When a feast was made in the land of Zuph it is said that the people would not eat vntill that Samuel came and had blessed the feast euen as it is said of the beasts being gathered together to the waters in the wildernesse that for feare of poyson they will not drinke till the Vnicorne hath with his horne stirred the waters And after meat it is necessary to praise God so as we are commanded Whether we eate or drinke or whatsoeuer we doe 1 Cor. 10.31 we shall doe all â—o the glory of God Praying in time of troublel Dan. 6. Extraordinarily we must pray oftner in the time of any extraordinary danger or trouble by sicknesse persecution battles and wars famine and losses Daniel at this time besides morning and euening prayed also at noone-tide daily Dauid in the like case prayed seauen times a day and at midnight Christ prayed three times together in his agonie Mâ—th 27. Acts 2. And the Disciples continued daily together in prayer And in those times of persecution the faithfull are noted to haue met to prayer and to haue continued three sometime sixe daies together without taking food vntil night These times of trouble are more specially times of prayer to make praying our practice night and day and to procure others to pray with vs and for vs. Ioh. 4. â—0 For the place and gesture to be vsed in prayer wee know that now there is no difference of places howsoeuer it hath beene in times past for euery where God may be called vpon in Spirit and in truth and for gesture Come saith the Prophet let vs fall downe and kneele before the Lord our maker Not that prayer is not auailable without kneeling for Isaack walked in the fields and prayed Ionah lying in the whales belly prayed c. But because all worship both of body and soule is due to the Lord of all and because prostration or kneeling is a meanes to b eed the more humility in the minde therefore though kneeling be not alwayes necessary yet it is to be preferred both in publike and priuate by all that would yeeld vnto God his due and entire worship and in all publike prayers it is the more duely and strictly to be vsed where the orders of Church doe expressly enioyne it or the laudable custome of the congregation commend it To conclude the omission of decent vsuall gesture must needs be more or lesse scandalous as arguing either coldnesse in deuotion or contempt of the Church or discrepancie in opinion oâ— in affection from the rest of Gods people with whom wee seeme to make but halfe coniunction whilest wee denye the vniformity of our bodily humiliation And thus much of the generall Introduction to Prayer Of the Lords Prayer Quest 116. HOw and according to what patterne ought wee to pray Answ The Patterne and forme of prayer for our direction is the Lords Prayer Our Father which art in Heauen hallowed bee thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our dayly bread and forgiue vs our trespasses as wee forgiue them that trespasse against vs and lead vs not into temptation but deliuer vs from euill For thine is the Kingdome the power and glory for euer and euer Amen Explan Hauing hitherto made way to the Lords Prayer following in the Catechisme by considering some necessary questions it followeth now that wee come more neerely to the prayer it selfe which is our onely absolute and perfect patterne Concerning this prayer consider we some things generally and then particularly of the parts heereof Generally who was the Author of this prayer The Author of this Prayer Luâ— 11.1 Answ Christ Iesus our Lord who with the Father and Spirit is God blessed for euer Hee hauing beene himselfe busied in prayer was desired by his Disciples saying Good maister teach vs to pray as Iohn also taught his Disciples and he said vnto them When yee pray say Our Father which art in heauen c. Whence ir hath the name the Lords Prayer as the Lords Day the Lords Supper c 2. Consider therefore the excellencie of this Prayer as Salomons song is called a Song of songs so this may bee a Prayer of Prayers excelling all other prayers And as the Lords Supper because by him instituted is of that reuerend account that whosoeuer eateth and drinketh vnworthily eateth and drinketh his owne damnation so whosoeuer vseth the Lords Prayer being of diuine Institution vnworthily endangereth himselfe of damnation heereby The Author is the wisedome of the Father like vnto himselfe hath made this Prayer with admirable wisedome drawing the whole Scriptures into a short Epitome heerein and comprizing all our wants of euery kinde in a few wordes with all most needfull directions about prayer and reasons mouing in the offering vp of Praoer So that if all men should all together haue studied all their dayes they could not possibly make a prayer of such worth and excellencie Math. 6.9 Thirdly consider the vse of this prayer which is both for the words and the matter and forme Some thinke that it is onely to be vsed as a direction by which wee may learne how and what to pray and that the wo ds are not to be vsed because Christ saith After this manner pray yee Others thinke it the onely prayer to be vsed at all times and vpon all occasions because Christ saith When yee pray say Our Father Luc. 11.2 c. But neither right the truth is that which maketh a perfect consent betwixt these two Euangelists reporting what Christ said viz. the vse of this Prayer is not onely to direct for matter or for words but for both say these words when ye pray or vse this patterne for a direction and frame all your petitions accordingly First vse the words of this praye if thou knowest not how otherwise according to it to expresse thy minde and though thou knowest yet vse it and vrge the Lord as it were heereby to heare thee for as Câ—priaâ— saith A father will acknowledge the voice of his only son the Lord caÌ„not but acknowledge the voyce and words of his son being vttered by any of the faithfull But take heed lest in praying these words the tongue runne without the heart as it must needes doe in those that ceremoniously rehearse them making hast to haue done euen like vnto a chlide saying his lesson which he hath conned perfectly Such may say the words of Gods deare Son and yet goe away without any notice taken of them