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
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
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
is this part of his exaltation As the farther manifestation of his glory and exercising his power and authority and answering in convenient analogy to a part of his humiliation 3. Jn what respect Whereas he was once judged himselfe by men under an unjust Judge with unrighteous judgement and without any guilt condemned now to the rectification of justice hee being appointed Judge of all Judges and justicer to all men by ministring true judgement shall rectifie all their obliquities and all the just however with him oppressed by injustice with him and by him be justified and cleered and the wicked however long suffered or justified wrongfully on earth now most justly condemned and so now he that was judged unjustly constituted a most just Judge over both quicke and dead 4. What herein to be considered The end of the world when this shall be The second comming of Christ or comming againe for this end The last or universall judgement of both the quicke and the dead 5. How the end of the world As the most fit time and so expressed in both the Nycene and other Creeds at the last or at the end of the world he shall come againe c. And the Scriptures The Angels reapers c. Mat. 24. cap. 25. At the last the end c. 1 Cor. 15. 6. Why the end of the world That iniquity may be full all come together to judgement the greatest concourse to the manifestation of althings to their greatest glory or shame glory or majesty of the Judge honour of his Saints confusion of all his enemies 7. How shall Christ be Iudge As appointed of the Father from whom he receiveth all power and all authority 8. But hee professeth he commeth not to judge the world That is spoken of his first comming when hee came in humility to lay downe his life an offering for sinne and save those that are his and was himselfe though wrongfully judged he being then as the heyre in minority and before his entrance to his kingdom but once constituted in the throne he shall execute justice and judgement 9. Doth not the Father then Yes the Father executeth it by the Son and in the virtue sanctity and efficacy of the holy Spirit yet by the man Christ most respectively 10. Why so 1. For the visible execution thereof in the sight of all creatures both wicked and goldly and as well men as Angels 2. For the greater terrour shame and confusion of all his enemies that in his humility in that forme despised him and therein the wisedome of God 3. For the greater comfort of all his servants and for whose sakes hee put on that forme of humility 11. Whence shall he come From thence hee shall come againe from the heavens in the power and majesty and by the appointment so of God the Father 12. How shall he come In the clouds of heaven in that majesty and manner as the Angels told the Disciples he shall come againe as you have seene him goe Matth. 22. 30. Acts 1. 13. What shall he doe Judge both the quicke and the dead execute justice and minister true judgement to all people so divided either Before judgement especially distinguished by quicke that are to be changed and dead that are to be raised Or after judgement especially to be distinguished by good that are saved and justified bad that are cursed and condemned 14. What herein considered The Antecedents Processe Consequents of it 15. What the antecedents The Signes going before it Gathering of all flesh to it 16. What signes Recorded in Scripture remembred by our Saviour for preparation of our hearts to consider it and the terriblenesse thereof Matth. 24. and Luke 21. As 1. the Sun to be darkned 2. The Moone turned into blood 3. The Starres to fall from heaven 4. The powers of heaven to shake 5. The Sea to rore horribly 6. The earth to quake and as it were all the elements moved and troubled as feeling their dissolution at hand 7. Mens hearts to faile for feare 8. And men or the ungoldly to be at their wits end Though the godly may with more boldnesse looke up as knowing their salvation at hand and their Redeemer neere before whom shall goe a consuming fire to licke up his enemies and consume the world that shall bee skrent as a scroule but purifie them changing their corruption into incorruption 17. How the gathering of all flesh At the last trumpe by the voice of the Archangell and power of God all flesh and all people shall heare the voice and come together and bee assembled at that great Sessions or Assizes of the whole world Both the quicke that shall then bee changed in a moment answerable to a dissolution by death and their corruption done away And the dead raised and all graves opened and yeeld their dead Seas and monsters beasts and birds whom they have enguft or devoured and so all flesh appeare before the tribunall seat of Christ expecting the judgement and sentence 18. How shall that be The processe thereof in all righteousnesse and equity all bookes opened both the book of 1. Law written to those under the Law Nature to the Gentiles 2. Conscience accusing or excusing as in the second to the Romanes c. 3. Angels good and bad testifying their knowledge 4. God 1. of remembrance above all things wherein all things recorded 2. Oflife wherein the Saints names are written What will the event be All things made manifest saving what God will have holden and so the secrets of all hearts disclosed the truth appearing mercy to the vessels of grace and justice to them that loved not nor exercised nor fought mercy 19. In what manner After opening of all bookes and due Examination of all things Testifying of all witnesses Accusations heard and confessed or cleered Ponderation of all causes to the approbation of the justice and mercy used a most just sentence of the righteous Judge that shall bee approved so by all consciences both good and bad guilty and absolved 20. In what forme Of a Venite maledicti to all the blessed for their eternall happinesse and salvation Jte maledicti to the wicked to their eternall misery woe and condemnation 21. What is the summe of it A blessing of the godly without end or measure curse to the wicked without redresse and paines as endlesse and easelesse as remedilesse 22. What the consequents Execution of that finall sentence in the power and authority of that most just Judge and therein the distinction of the Good from the bad Sheepe from Goats Wheat from chaffe Gold from drosse Conducting the godly to glory Casting downe the divell into hell Confirmation of eternity to both in joy or torment 23. How the distinction In the mighty power of God according to his sentence by the ministery of the Angels and powers of heaven 24. How the conducting to glory By the same power and ministry of the good Angels with joy to the heavenly Palaces
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
shalt have no other Gods but me SECT 3. The first Commandement The division of the two Tables and how many Commandements comprised in the first Table and divers opinions concerning the same and foure Commandements proved properly to be in the first Table the first Commandement and full Analysis of it amply expounding the duties and opposite abuses therein literally or else intimated or expressed what it is to have the Lord for our God and the opposite Atheisme or having no God what also to have him alone and the opposite Polytheisme and Idolatry of divers sorts both among the Heathens and other carnall professors and false Christians making Religion but a cloake for their villany or maske for their sin and folly what it is to love know and honour God with the opposite thereof ignorance errors and prophanenes of all sorts springing from ignorance nothing rightly stiled the mother of devotion other malignant sins bordering on prophanenes And the love of God if with all the minde heart soule and strength seen in divers good Christians vertues and duties that with their opposites are here described as in knowledge beleeving 〈◊〉 and 〈…〉 feare and rejoycing in him humility and mecknesse patience and constancy with perseverance and without murmuring obedience and thankefulfulnesse with a zeale of his glory and holy and godly life the branches and fruits of his love the very ground-worke of all the rest of the Commandements 1. VVHat is contained in the first Table By all confessed our duty towards God as in the second our duty towards our neighbour 2. How many Commandements are there in the first Table Though by some controverted yet as may most plainly appeare both by the words of command as well as the substance of the matter foure Commandements 3. What difference then is there of opinions Some distinguishing the first Table into three the second into seven Commandements as Saint Augustine sometimes did the Lutherans and Church of Rome doe others as we and generally all the Fathers the Jews themselves and the matter it self shewes properly dividing the first Table into foure the second into six Commandements 4. What reasons had they for the first Saint Augustine as it seems in holy and reverend respect to the Trinity and that sacred number three so in that comprising the Commandements pertaining to the honour of the Trinity as in that other sacred number seven the rest of the Commandements comprehending the duties to men in this septimana or weeke of the world the others insisting in his steps and for private reasons of their owne and in defence or at least respect of Images 5. What pretence for leaving out a Commandment As in the first Commandement including the second and proposing the second but an exposition of the first so by the first Commandement understanding all Atheisme Idolatry both internall and externall forbidden and true worship commanded and the second Commandement an explication of the former concerning that part chiefly externall Idolatry and worship and so are faine to divide concupisence in the last Commandement according to the severall objects of lust or covetousnesse and make two Commandements out of one so to supply the defect of this second Commandement thus lost or imbezled 6. How prove you rather foure Commandements in the first Table 1. By the foure words of absolute command set downe as in the 1. Commandement Thou shalt have none c. 2. Thou shalt not make c. 3. Thou shalt not take c. 4. Remember that thou sanctifie c. 2. By the things therein commanded viz. Who is to be worshipped the Lord Jehovah in the first Commandement How his solemne worship his owne prescript not Idolatrously second Commandement How far in our lives to honour him to glorifie his name third Commandement When to worship him solemnly on his Sabbath fourth Commandement 7. What the first Commandement Thou shalt have no other Gods but me 8. What Commandement is it A negative Commandement under it according to the first rule comprehending an affirmative so to have no other or strange gods but Jehovah for our God and him alone 9. What the negative part In the prohibition of these five things as forbidding 1. All Atheisme having no God 2. All Polytheisme having many gods 3. All Idolatry having strange gods or idols 4. All Ignorance no knowledge of the true God in the mind 5. All Prophanenesse no honour or expression of it in the life 10. What the affirmative part In these three things commanded 1. To have Jehovah for our God 2. To have him alone for our Lord and God 3. To honour and love him by all meanes in soule and mind as we ought or as agreeable to our duty and his Majesty or in these five parts 1. To have Jehovah and 2. Him alone 3. To Abhorre Idolls 4. Seek to know him faith 5. Seeke to honour him love and duty 11. How are the positive and opposite parts seene or opposed To 1. To have Jehovah for our God 2. Have him alone 3. Honour and love him opposite to 1. Atheisme having no God 2. both 1. Polytheisme many gods 2. Idolatry idols and strange gods 3. both 1. Ignorāce not knowing or loving him 2. Prophanenesse not honouring him 12 How is this further demonstrated 1. As to have Jehovah opposite to having no God 2. As to have him alone so not many gods 3. As to have no other god or strange gods so no idols 4. And if we have him need must it be if in minde to know and love him 5. And so as internall love externall honour opposite to Ignorance and Prophanenesse 13. What is it to have the Lord for our God 1. To set him up in our hearts who is Jehovah the Lord. 2. To set our hearts on him to honour love and feare him as the Lord. 3. To set and apply our whole selves to his worship 14. What the opposite of this Atheisme the not having the Lord and in effect having no God 15. How many sorts of Atheisme 1. Either open Atheisme as of ungratious reprobates 2. Or secret heart Atheisme in any 1. Doubting and questioning the divine Majejesty and his truth by whom they are and subsist 2. Conceiving otherwise of God then wee ought either of his Essence or Persons as Infidels or Hereticks 3. Denying him by prophane life 16. What is it to have him alone Setting him onely and him alone in our hearts and his honour before our eyes denying both our selves and all other things that shall offer to put him out of our hearts or obscure his honour 17. What opposite to this 1. Both Polytheisme having many or any other gods with him or besides him to his dishonour 2. Idolatry setting up other gods Idols or vanities in our hearts to worship them in his stead 18. What Polytheisme With God to joyne any other as those that 1. Either made two Gods one the beginning of all good the other of all ill 2. With God
strength 35. How is the love of God seen By adhering to him so with all our minde seen in knowing beleeving in remembring him With all Our heart in trusting hoping fearing and rejoycing in him soule in humility and submission patience and obedience gratitude and thankfulnes to him Strength to the uttermost of body and soule in all good duties to his honour 36. How in generall is the love of God considered 1. For the measure 1. Simply without measure and as before with all heart minde soule and strength comparatè 2. Comparatè above all things else Matth. 10. 37. Luke 14 26. 2. The manner absolutely and first our friends in the Lord. Secondly our foes for the Lord. Hence rising zeale of Gods glory opposite to this 1. Either in the defect want of the love of God with all our hearts above all things Hatred of God and his graces encreased by sin 2. Disorder loving our selves above God and his Commandements the world in the riches pleasures pride and other carnall things 37. VVhat are wee to consider in the knowledge of God The matter God and his truth and goodnesse revealed The measure according to our calling meanes time alotted The manner spirituall and holy knowledge in humility and effectuall to grace and salvation Opposite to this in the excesse curiosity wise above sobriety The defect 1. exceedingly ignorance simply affected 2. In a sort a small measure of knowledge too little for the quantity and 3. For the quantity a literall or speculative knowledge without care or conscience of godlinesse or the power thereof 38. VVhat in beleeving to be considered In generall faith in God and assent to the word of God In speciall to the threatnings of the Law and promises of the Gospell and for the Quantity with full understanding consent and assent Quality lively and working by charity Opposite to this in excesse credulity to even vanity without Gods word In defect in understanding by ignorance Consent by doubting Assent by wavering In Quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quality idle and dead faith And that either legally infidelity working carnall security Or evangelically counterfeit faith of hypocrites heretiques c. 39. VVhat in remembring God to be considered The laying up and treasuring in our mindes the things concerning God and secondly often calling such things to minde especially his mercies and judgements opposite to which if wee forget him his holy word mercies or judgements or so partially or slenderly remembring them without care conscience or obedience 40. What is assiance or trust Adhering to God and depending on him in all our needs whether we have means or not as who can helpe without above meanes Opposite to which if On the contrary in Excesse we tempt God Defect wee carke and care or use unlawfull meanes leaving God In disorder we trust in instruments and meanes as wealth world men many mighty wizards or divels 41. What hope A kinde of trust with faith fixed on God and his goodnesse expecting from him deliverance from ill and exhibition of good things whether for this present life or the life to come opposite to which in excesse is presumption in defect is despaire and so as wee ought to trust and hope in him and him alone are we to take heed wee presume not nor despaire or in participation of both with Epicures grow carelesse and without hope 42. What is his feare An awfull and son-like feare which though the object be Gods anger against sinne yet is more loath to offend him so good a God and mercifull then for the danger of punishment effect of his anger opposite to which is carnall security senselesnesse and despaire 43. What is rejoycing in God Delighting in him as the supreme good in his word his mercies and promises and the heavenly and inestimable comfort wee receive by them with joy in the prosperity of his house his Church his servants and honour which filleth the heart with more content then any carnall and worldly things Psal. 4. opposite to which are miserable delights of sinfull worldly carnall and voluptuous men 44. What is humility and submission to God A removing of all conceit of our owne worthinesse and humble acknowledgement of our owne vilenesse in nature and defect of sinne and desert of punishments together with consideration of Gods mercies and bounties to us whereby to bee cast downe before him that hee may raise us up Opposite to which a high conceit of our owne selves our worth and merits to the robbing him of his honour and praise and our forgetfulnesse of duty 45. What is patience An humble subjection of our selves to the crosse or hand of God in his chastisements and tryalls which must needs bee for our good and so found to be as his children by Our Meekly Cheerfully and comfortably Constantly Enduring entertaining them Opposite to which rashnesse and senselesnesse in excesse in defect impatience murmuring fainting and despaire or seeking issue by unlawfull meanes whiles wee will endure much for the world nothing for God 46. VVhat obedience The submitting our wils to the will of God and that onely rightly if voluntarily not forced totally not by fits or in part sincerely without hypocrisie and continually to the end Opposite to which either Disobedience to him by sinnes of omission and commission and that by negligence or contempt Obedience to men or other things more then God yea to sinne the flesh the world and the divell Gods enemies Disorder in the manner not voluntarily or totally sincerely or continually 47. VVhat gratitude or thankefulnesse A testification both by word and deed of a thankfull minde for all his benefits in all estates whether prosperity or adversity acknowledging him and him alone the author of all good things Opposite to which is unthankfulnesse and not acknowledging this or ascribing it to our owne power wit worth worke fortune idols or instruments or meanes forgetting the prime fountain 48. How to love God with all our strength With all powers of body and soule and so in the whole man to exercise all these good duties to his honour 49. How his honour set forth Both by word and deed internally in the soule and externally in the body and whose life and conversation to expresse and advance the praise and glory of God and so to avoid all prophanenesse which is especially to his dishonour Hence springeth 1. Internally zeale of Gods glory 2. Externally holy life and behaviour 50. What is the zeale of Gods glory A servent desire of the advancement thereof both in our selves and others and cheerfully using of the meanes thereof together with removing all impediments of the same proceeding from sincere affection guided by knowledge and discretion seene in the moderation in respect of all circumstances and especially of the time and seasonablenesse 50. What opposite to this Either want of zeale in luke warmnesse Apoc 3. 15. coldnesse Zeph. 1. 12. Or corrupt zeale mixed with Maliciousnesse bitter zeale Covetousnesse
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
the enemies of God to blaspheme 23. How is this to be understood As that all manner of evill examples prophanenesse shew of evill and idolatry may be occasion of blasphemy to the enemies of God and so all evill Christians accessory to the blasphemy of others and causers of it so in effect blasphemers 24. What opposite duty The glorifying of him and honoring of his holy name and his word by all means possible so yeelding him the honour due unto his name 25. What abuse by cursing and banning A malicious sinne the fruit of a heart full of gall and bitternesse and so compared to an arrow shot upright that shall fall downe upon the cursers head as he well deserveth 26. May we not curse then No not at all unlesse God bid ourse as he said Curse ye Meroz and so utterly to take heed of cursing maliciously as many will with desperate speeches and acclamations shewing a heart fraught with gall Cursing vainly as many doe on sleight or no cause calling for vengeance and plague murren and pestilence Cursing customarily as too many also will doe by swearing and cursing bewraying their folly and execrable impiety 27. Why should we not curse 1. Because it is the assured note of a wicked person as in the Psalmes Their throat is an open sepulchre the poison of aspes is under their lips their mouth is full of cursing and bitternesse 2. Because it is noted the fruit gal and bitternes as Rom. 3. 11. water of a corrupt fountain Ja. 3. 3. Because it is forbidden to all Gods people blesse and curse not blesse your persecutors blesse I say and curse not Rom. 12. 14. 4. Because it is a presumptuous sinne to wrest the office out of Gods hand and to whose justice belong plagues and punishments and so to enter upon Gods tribunall 5. It is here forbidden as all prophanation of Gods name and honour and we never read of any good man without Gods command durst enter upon it or doe it nay Michael when he strove with the divell durst not curse him Jud. 9. Nor Balaam though hired by Balaac durst curse without Gods commission Num. 23. and lastly curses are threatned with the curse of God that it shal not depart from the house where the curser or swearer dwelleth so it is an arrow shot upward that will hit him that shot it falling downe heavy with Gods curse on his head and we see not only Gods Law and Commandements all good men and Angells as Michael but even false Prophets as Balaam shall stand up in judgement to condemne this cursing and cursed generation 28. How is it that cursings and excommunications are found in the Scriptures and in the Church By Gods particular appointment and conclusion who is absolute Lord of both blessing and cursing and so we finde that Moses set forth the curses on mount Geresin That David cursed his and Gods enemies from God That Elisha cursed the rebellious children and the Church from God and for his glory used her excommunications and execrations by Christs peculiar commission and upon which no private person or any private authority may enter 29. What opposite duty Blessing and praysing him and his holy name yea and blessing all others even enemies and persecutors according to that blesse and curse not Rom. 12. 14. How blesse we God By praysing him for his blessings and sounding forth his goodnesse with the voice of joy and thanksgiving 30. How blesse we men From him and for his goodnesse and graces shewed in and by them and so blessing is said to be either generally required of all in gracious speech and godly salutations Gen. 47. 7. 10. Rom. 16. 16. Matth. 5. 44 47. Or particularly performed by superiours as from God and in his stead Parents Gen. 27. 27. Minister Numb 6. 23. Magistrates 2 Sam. 6. 18. 1 Kings 8. 55. 31. What abuse by swearing The prophanation of Gods name and injury to his holinesse and truth which as with falshood in our owne speech and injury and wrong to our neighbour is forbidden in the ninth Commandement as derogation to Gods truth and Majesty and prophanation of his name is here forbidden 32. How is this abuse of swearing Such vaine prophanation of Gods name used in oaths either taken falsly deceitfully rashly negligently commonly by creatures or false gods in vaine protestations and foolishly undertaken to the disparagement of truth and Gods glory 33. How many sorts of oathes be there Two sorts Ascertory commonly so understood Promissory in which are vowes What false swearing The taking of Gods name impiously in our mouthes to sweare to a thing we know to bee false or know not to be true both which are false swearing so the false witnesses against Naboth and Christ. How swearing deceitfully When sweating to what we know false or if it happen true what we thinke false and with a purpose to deceive others thereby or not to performe the same all which sorts are accounted perjury 34. What is rash swearing Swearing unadvisedly in heat and choller or any other passion without consideration of the matter circumstances manner or possibility of performance 35. What common swearing An accumulated sinne aggravating the offence of rash swearing by drawing wickednesse with cart ropes of vanity to a custome and so nothing more odious to God then the customary and common swearer who is commonly a vaine and prophane person 36. Whence the heynousnesse thereof 1. For the multitude of oaths reaching to heaven to pull downe vengeance 2. For the continuall neglect and contempt of God indignity offered to God to call him to witnesse in every lewd and trifling matter 3. For the contempt of truth as many must needs be false and lewd 4. For the small conscience of telling or facing a lye ordinarily seene in ordinary and common swearers 37. What other vaine swearing In derogation of Gods Majesty calling any creature to witnesse or using light and foolish protestations savouring of folly impiety and vanity and to the mocking of oaths and making them and the truth suspect 38. How may that be In swearing by creatures as light fire aire c. bread drinke welking c. By ridiculous toyes by laking by cocke by my fay c. By Popish Saints or the like by Saint Mary Saint Anne Saint Loyes by the Masse by the rood c. By Heathen gods or idolls as by Hercules Apollo c. Medius Fidius c. By parts of Christ body as nailes wounds blood heart and so Gods heart wounds c. many times not without cursing and raving most blasphemously 39. What the solly or vanity of them 1. In that they are childish and foolish to attribute the knowing truth to such things 2. Beastly and abominable to set up the creatures in the place of the Creator 3. Divilish and detestable to rob God of his honour and shame the truth 4. Blasphemous to teare Christ in peeces with such execrable oathes and vaine mouthes 5.
Heathenish at least and idolatrous and nothing savouring of true Christianity 40. How commeth it to bee so foolish or damnable Because it is not only in derogation to the Majesty of God to set up creatures or other foolish things to be sworne by but a depraving of his worship it being a part of his worship to sweare reverently by him as Jacob is noted in that hee sware by the feare of his father Isaac and so wee are commanded to sweare by him Deut. 6. 13. Esay 65. 16. and 45. 23. besides they may be noted for fooles to call dumbe things to witnesse truth that knowes nothing Stupid as Bâ—als Priests to call to them that cannot heare Children that like to children prate to such babies of clouts Prophane persons commonly as the ordinary and common swearer also 41. What is the odiousnesse of perjury An abomination even with the heathen of whom notable stories are recorded both in the love of fidelity and hate of perjury out of morality much more among Christians to be respected since else by perjury both God is made patron of a lie the Divells property who is a liar and the father of lies God is called to witnesse a lie which he hateth then which what greater indignity The perjured person prayeth against himselfe wishing himselfe plagued and damned then which what greater madnesse or impiety The bane of all societies and hellish confusion must be set on foot if it be suffered 42. How so If oath be taken or suffered falsly it must follow That Kings would be tyrants Subjects prove traytors Magistrates wolves Pastors devourers Neighbours and neighbouring Nations to cut throats one of another without conscience of amity league of sidelity and impunity granted to all impiety Plainly to be seen 43. What is the opposite hereof The right and lawfull use of an oath whereby the Lords name is sanctified used as himselfe commanded in swearing by him and him alone Esay 65. 16. Jer. 12 6. 44. What is the right and lawfull use To sweare in truth righteousnesse and judgement Jer. 4. 2. 1. So in Truth To that which is true Truly Ex animi sententia 2. Righteousnesse as lawfully required of God or Magistrate or is on just ground and in lawfull manner and good occasion 3. Judgement duly weighing and discerning the necessity of the oath together with the conditions and circumstances of the persons matter and especially the end 45. What the end The manifestation or confirmation of a hidden and doubtfull truth necessary so to be cleered The ending of controversies and satisfaction of our neighbour and justice The cleering of our innocency or duty discharged The glory of God for truth and right to take place as commonly wanting these ends and conditions it must needs be ill and so all swearing as if it be either 1. Of no necessity 2. Or first to no end but either rashly vainly of foolish custome c. Secondly an ill end As 1. in bravery to glory in their shame and 2. Blasphemously to rap out oathes to garnish their speech with such hellish eloquence 3. To falsifie the truth and to deceive by perjury 46. What are vowes A kinde of oathes or promissory oathes which as made to men are onely called oathes but to God are properly named vowes and binde to the performance of some thing promised and vowed 47. What required in promissory oathes That they be of things Lawfull and honest In our power and possible That we meane to performe That we doe also performe for otherwise 1. If lawfull and possible and not performed we are perjured 2. If impossible the oath doth not binde 3. If unlawfull it doth not onely not binde us but we are bound to breake it else we adde sinne to sinne What other conditions required in vowes That it be voluntary not forced or hypocriticall That it be to this good end The glory of God The good of our neighbours and brethren of ones owne soule 48. Of what sorts are vowes Either common to all Christians as the vowes in baptisme c. Or proper to some onely either required on some condition in regard of their place and degree or voluntary c. undertaken of divers things lawfull or indifferent 49. What common errors in oathes and vowes 1. To sweare for malice hire favour falsly or foolishly 2. To vow evill and hurtfull things as murder c. 3. Or vow and not meane to performe at least not performe To performe by halves and not fairly but with delay or diminution and doubling as Ananias and Saphira Acts 5. 50. What is the hainousnesse of the guilt and ofsence hereby The subverting or at least sleighting the truth The mocking of God destroying sidelity The bringing in Atheism by polluting the name of God and his honour in consequent worse then Jewes Turkes or Heathens that in their manner have beene zealous of these things 51. What the generall duty affirmed The glorifying of God especially in our speech and right use of the tongue wherein wee exceed all other creatures on earth yet proceeding also from the heart and budding forth into holy life and godly conversation 52. How especially scene In our taking care and making a conscience of 1. Speaking the truth from the heart 2. Speaking reverently of the great and fearfull name of the Lord and so on any occasion to remember it 3. Using the same religiously in our speech and communication 4. The vow in Baptisme and so of leading a godly and Christian life 53. VVhat is else here intimated All possible reverence and honour with all carefulnesse to be exhibited as the condemning of all neglect thereof in any degree and so all foolish idle and trifling speeches on no occasion as O good God O Lord O Jesus c which though seeming good yet as without the heart and idlely uttered without affection towards God or ground for them accounted dallying with the name of God and an offence or prayers and such like devotions as to say Our Father which art in heaven c. or I beleeve in God the Father never thinking of him whose holy name we utterwith our unadvised lips what it is but to take his name in vaine or mocke God and how much more with rash and beastly and so much more to bee abhorred of customary oathes or curses hereby condemned 54. VVhat reasons of this Commandement A two fold reason noted 1. Implicite from the name of the Lord thy God 2. Expressed in the Commination for the Lord will not c. 55. VVhat the implicite reason For that the Lord is Lord of heaven and earth death and life yea hell and all and can hurle thee headlong thither for thy abuse and so thou shouldest not dare Thy Lord and God from whom all good so what ingratitude is it in the vile swearer curser blasphemer to abuse his holy name Such a Lord as the Divell and all the powers of hell cannot dishonour but he will turne all to his
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
men and against the truth of God and his honour 22. What is the heynousnesse of it Not onely lying but evill and cursed speaking with malice in the heart poison in the tongue and dart in the lips wounding the speaker the hearer and the party wronged three at one blow a sharp rasour of the devills razing out a mans name and worthy to be razed out of the booke of life 23. How is it used Either by privy whispering defamatory libels and sowing and spreading publicke rumours and calumniations in any sort to the devouring of a man in his good name and credit and raising an ill name so as he that hath an ill name halfe hanged as the proverb is these may seem the divells hangmen as their tongues indeed set on the fire of hell and the poison of aspes under their lips poisoneth that pretious ointment of a good name 24. What tale-bearing A kinde of slander usually understood in small matters for if it be with foule defamation it is grosse slander to which are accessory the receivers of false reports for as there could not well bee theeves if no receivers so no tale-carriers if there were not tale-receivers giving encouragement to the same 25. What is the subject of it Commonly detraction calumny or scorne and so the soule water of malediction tendeth to the wrong of the neighbour and uncharity howsoever used or sprinkled if in his 1. Presence by reviling and derision 2. His absence by slander in backbiting c. Whisperers and tale-bearers to his disparagement and disgrace 26. What the heinousnesse Next to the slanderer and blasphemer both they that tell and receive tales that love to tell and heare lyes theeves to their neighbours good name and enemies to truth and charity and as they blot his good name theirs to be blotted out of the Booke of life and they rooted out of Gods City and holy Hill Psal. 15. 27. What of flatterers Next to those long tongued tale-bearers and raisers of rumors and false reports or sharpe tongued slanderers with poison of aspes under their lips these smooth tongued trencher-flies and parasites whose words are smoother then oile yet very swords and not farre from sycophants whose words may melt like butter yet war in the heart and oalumny in the libell all of them abusing the tongue in lying and untruth these to flattery and fraud 28. What is flattery A deceitfull and false praise or per fallacem laudem seducionem a beguiling by false praise and so an abuse of the truth and the flattered person to his face as a falshood and deceitfull lye in the flatterers tongue so with the flatterers were busie mockers and commonly used lying and colloguing Gnathos and base fellowes to smooth up vaine-glorious Thrasos and Braggadoches of skil or valour in their vaine humour when what ever the one will boastingly say the other will be ready lyingly and blasphemously to sweare 29. How is it else seen Either by 1. Salutation and smoothing with them we meane to hurt as Joab that saluting slew Abner 2 Sam. 3. 27. 2. Commendation beyond measure for our profit or advantage as to get our living by this trade of lying so parasites 3. Disparaging of any to please others as whisperers liars and tale-bearing flatterrs 4. Soothing men in vices contrary to vertue and honesty extenuating their foule sinnes and calling their other sinnes none or vertues so if Preachers sow pillowes under sinners elbowes and do not plainly shew sin Gods judgements Generally in all belying the truth in any degree to the soothing of others in sinne or but dissembled holinesse or shew of goodnesse whether to insinuate himselfe or sucke advantage as calling the prodigall liberall the Machiavil-like politicians discreet or even quite opposite the foolish wise and prudent or the prophane devout and godly the base and degenerous noble as sometimes above measure alwaies fainedly extolling and deceiving them with smooth words for sinister ends 30. What of lying and equivocations The direct abuse of truth and so in some degree of charity whether against a mans knowledge or with doubting of the truth as every lye or with an intent to deceive as equivocation a cunning and subtill couched lye 31. What sorts of lying or falshood Either in 1. Jest as the jesting lye mendacium jocosum to sport our selves withall or others and as alwaies vaine often ill as tending to others hurt or disparagement so jesters over witty rake-hells and travellers spreaders of newes and such surrilous wits not seldome offend 2. Earnest as the Officious lye Officiosum Mendacium Pernitious lye Maliciosum Varnished lye Fucosum Boasting lye Ventosum Equivocating lye Ingeniosum 32. How the officious lye In great necessities used as by Abraham saying Sarah was his sister for feare not telling the truth or all the truth by Isaac so of Rebecca Jacob saying he was Esau by his mother commanded not to be allowed of though God turned it to a good end 33. What of the pernitious lye Wanting all colour or excuse void of all good nesse and by whomsoever used tradesmen or others as out of malice or to the hurt and prejudice of others shewing them that use it children of the Divell the adversary of truth and charity and father of lyes and deceit 34. What of the varnishing lye A colourable excuse of some fraud in or towards others flattery towards ourselves Adams fig-tree leaves to hide shame but such excuses never serve the turn but rather make it more odious Gehazi punished with leprosie and Ananias and Saphira with death in their colourable excuse or varnished lye to cover their offence 35. How of the boasting lye A vaine-glorious lye full of windy vanity cousening our selves most as plainly seene of others though dissembled and so accompanied with a double fraud of vaine-glory and dissimulation 36. What of equivocation A subtill and ingenious lye and though often used and practised by her most subtill masters professed and patronised or defended so the ilnesse apparant by the shame to protect it though the witinesse may countenance it as that and all mentall reservations blindefold the truth pretended to save themselves from danger which if it were in a good cause came neare an officious lye which is not yet approved of but in an ill matter is apparant falsity and dissimulation joyned with offence 37. How is it so ill then In the falsity opposite to truth and to blinde the same In the end to smoother the truth and deceive In the manner of it dissimulation and fraud In the authour the divell who equivocating with Adam in paradise in counselling him to the making of himself like to the Gods or Angells but evill ones and so usually in his Oracles by equivocations deceiving the simple and his servants as Julian Valens Hildebrand c. By sayings doubtfully to be interpreted divers waies Aio te Eacida Romanos V. D. and many others the like And thus taken up upon trust by those that
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
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
us to 1. Observe and watch against the Divell world flesh and their temptations 2. To shut the corporall and spirituall eyes and senses against the baits of sinne and temptations of Satan and take heed especially of most dangerous sins as presumption despaire oblivion c. II. Of defence taking the whole armour of God Eph. 6 13. the 1. Shield of faith 2. Helmet of salvation 3. Sword of the Spirit 4. The word of God 5. Breastplate of righteousnesse c. III. Of deliverance by Christ and taken hold on by faith and effectually applied proved in true repentance and humility whereby rest and peace to the soule 14. What is here then desired All things that may confirme and strengthen us in goodnesse and to the resisting and extinguishing of evill 1. As Gods graces both preventing subsequent persevering with us to the end 2. A illumination of our spirit to discern what is good 3. As stedfastnesse of â—aith and that spirituall armour to resist temptations and evill 4. As comfort of his Spirit unto us in this life by turning evill to good unto us in humiliation of us In making us more carefull In estranging our affections from sin In privation of power to sin In preventing herein eternall death 5. Patience under the crosse c. 6. Everlasting life and blessednesse hereafter 15. What prayed against 1. Against sollicitation to sin in any degree as evill suggestion counsell consent delight c. 2. Against disertion and forsaking of God or his forsaking and leaving us 3. Against sin it selfe and the adjuncts of it oblivion of God presumption obduration despair 4. Against grievous and long afflictions and calamities 5. Against sudden death or strange and fearfull death or dangers and trialls 6. Against everlasting death and hell and our arch enemy the Divell 16. What expressed in the letter 1. The deprecation against all leading into temptation or evill 2. The Petition for deliverance from evill sin temptation 3. The intercession for others as well as our owne deliverance from evill defence against temptation 17. What intimated I. A confession of Gods power graces and free Spirit that is able ready and willing to aid us Our weaknesse and frailty ready to be tempted and overthrowne of evill Our duty to seek to him for his graces and so decline temptation and evill II. A thanksgiving and praises for 1. His graces we have had experience of Assistance in temptations and giving a happy issue to many of them 2. Many deliverances of us and others and that full deliverance the Saints enjoy 3. Our hope of full deliverance being freed from sinne hereafter in life everlasting 18. How summe you it up together in order 1. Our confession of Praises to God that he is only our Lord and Redeemer powerfull and able and willing and ready to deliver Our weaknesse that we poore creatures subject to many temptations and calamities Our duty therefore O Lord we looke to the hills whence our helpe and defence 2. Our Petition that thou O Lord wilt be a Tower of defence our Castle and defendor from temptation our deliverer from evill 3. Our intercession to him to deliver Israel from all her sinnes 4. Our deprecation against all the wicked men and instruments of the Divell temptations c. All evill remove O Lord lying lips and a deceitfull tongue and a heart that is froward all ungodlinesse and wrong all evill c. 5. Our thanksgiving and praises for our selves that have received many graces deliverances and best things as faith c. Others with us and bewayling our unfaithfulnesse and forgetfulnesse Our blessed hope of Saints that thou givest us and life everlasting promised The happinesse that thy Saints enjoy in thee O Lord eternally SECT 7. The Conclusion The conclusion with the reason and Analysis of the same wherein is shewed what is to be understood by Kingdome power and Glory so in their eminency excellency heere taught to him to bee ascribed and are now and ever shall be by all creatures most certainely to all eternity to be attributed which may teach all Kings Princes and Potentates as well as all other the aithfull and servants of God how zealously they ought to remember to set forth his glory in which conclusion the whole prayer seemes epitomized and included in assurance and confidence of which our zealous and faithfull prayers and praises as else diversly and for good respects used and here explicated as added Amen 1. VVHat is the conclusion added For thine is the Kingdome power and glory for ever and ever Amen whereby we acknowledge God both able to doe all hee will and willing to doe all for his glory which only we desire in all the Petitions and therefore in assurance to be heard in our just desires we say Amen 2. Why is it added As a very fit conclusion to prayer in the forme of praise and thanksgiving to him for so we acknowledge him the only powerfull King worthy to be praised and that there is no end of his greatnesse and honour and withall intimate our desire of his honour and that glory unto which all things are directed as to their end and it selfe without end even for ever and ever we give thanks for our and others good in it included and rejoyce in the same in that hope and assurance resting confident of his favour as our God and King as well as Father in Christ and in that desire of his glory thus conclude the thanksgiving and praises againe with prayer saying So be it 3. What herein contained A most firme reason of our faith and assurance as well as thankfulnesse drawne from 1. The object or matter ascribed Kingdome power and glory 2. The action or ascribing it Thine is the Kingdome power and the glory 3. The circumstance of the eternity of it for ever and ever certainty of it Amen 4. How a reason of our faith and assurance For that he whom we pray unto is so great and powerfull and glorious a God and King as to whom both 1. All Kingdome Power and Glory over all is due and to be ascribed 2. It is ascribed by all tongues and hearts both of men and Angels 3. It is ever and shall be acknowledged either by the good to their comfort or others to their condemnation 4. It is so certaine as truth it selfe for he hath said it that will doe it who is Yea and Amen 5. How a reason of our praise and thanksgiving Because who is more worthy to receive praise and thanksgiving then this our God whose Kingdome power and glory is so established in the heavens and whole truth endureth for ever in heaven 6. What meant by Kingdome His dominion and government absolute over and above all both generally in the world Specially over his Church in grace glory as in the second Petition more amply expressed 7. What his power His Almightinesse able to doe all that he pleaseth That we can desire That shall be good
2. Our vivification in the Spirit or of the new man Christ in us by the power of his grace and Spirit that so bringeth forth in us Our justification by The merit of his death Imputation of his righteousnesse Sanctification by Our new birth raised up in him Our new life going forward by grace in holinesse of living 13. How is this explained By the opposition of our former estate to this as we were Born in sin and the children of wrath by nature in old Adam Dead in sin dying to grace Damnati antequam nati and having the image Of God oâ—literate blotted out of of our soules The divel imprinted therin being without all Grace Justification or Sanctification And being in this case have by the mercy of God this favour shewed us to have the meanes offered of faith and the seale and pledge the Sacrament whereby wee are made children of grace Renewed Justified Sanctiâ—ied in Christ by his Spirit to God 14. How is this Renewing wrought By the power of the Spirit of God and grace which is given whereof the Sacrament is the pledge and seale and also the ordinary meanes whereby conveyed unto us and we receive it as many as have the power given to become the sonnes of God which is seen by the effect Of a 1. New life 2. New creature 3. New birth 4. Newnesse of affections and 5. Souls as new borne babes desiring the sincere milke of the word having put off the old man and all carnall affections of sinne 15. But who is so renewed Every one that is born of water and the holy Ghost which is the regeneration herein expressed whereby the sâ—ing of sinne is plucked out both in regard of the sin and punishment though sin it selfe not quite extinguished which is never quite abolished till death but broken so that it reigneth not only remaineth as a rebellious head or poysonous root to exercise our faith and graces whiles we live here 16. But is this done in us by the very act of Baptisme or of the Baptizer No For there is also required a right disposition of the person in faith and within the covenant of grace and then it doth convey grace confirme the heart seale the covenant purging the conscience and so effectuall to the faithfull otherwise as in those that came to Iohns baptisme they may remaine a generation of vipers whiles they keep themselves out of the covenant by their malice impiety and hypocrisie whereby they mock God though they take the signe of the covenant on them and so much the rather mockers as taking the signe and neglecting the grace 17. What is then required in persons to bee baptized Repentance whereby they forsake sinne and faith whereby they beleeve the promises made to them in that Sacrament 18 What is Repentance A turning from sinne and a returning to God wherein many steps or degrees to bee considered 19. Which are they In the 1. Turning from sin a Knowledge of sinne one step by faith Sence or feeling of sinne two steps in grace Horror of sin for the uglinesse before God Shame of sin for the filthinesse in it selfe Sorrow and grief of sin for the displeasing of God thereby Resolution to forsake it and lead a new life 2. Returning to God by 1. Forsaking sin 2. Taking a new course and leading a new life 3. Constancie in that intended course 4. Perseverance which onely attaineth the promise and crown our blessing 19. What is the fruit of Repentance A continuall renewing of the force and efficacie of baptisme to the soule which though it selfe may not be iterated yet it is thus continually refreshed and the vertue thereof renewed in us and so is both effectuall in the receiving baptisme and ever after both in The 1. Knowing and acknowledging of sin the barre of grace whereby to obtaine forgivenesse at Gods hand and have the bar moved 2. Sorrowing for and forsaking of Sinne whereby to obtaine grace in the power and vertue of the Sacrament 3. New intended course of leading a new life in obtaining some degree or measure of sanctification either of which is sometimes called repentance and in all three together the perfection thereof and are else stiled Confession Contrition Reformation 20. What is Faith My assurance in respect of God of the Truth of his promises Stability of them in Christ. The head and corner stone my self of the Application of them to me Forgivenesse of my sinnes 21. What is the seat of Faith The heart For in the heart the man beleeveth to justification Rom. 10. 14. And so Christ dwelleth in the heart by faith Eph. 3. 17. 22. What is the ground of faith The word and promise of God giving assurance to the soule because he is true that promised 23. What is the object of faith Things not seene but apprehended by the soule for the truths sake of him that promised as forgivenesse of sins salvation and everlasting life 24. How is use to be made of it By application to my selfe of these things that for his Sonne and promise sake I shall be assured of salvation and my sinnes forgiven and so blessed as whose unrighteousnesse forgiven and whose sin covered 25. What condition required Repentance or confession and forsaking sin Prov. 28. 13. and so faith beginning repentance is also perfected by repentance and wrought and working together are either for the perfection of other and the graces are thereby seen whereof the Sacraments are the seales 26. How doe we then need them As the necessary conditions whereby applied and where with the vertue and efficacie of the Sacrament is transfused into the soule that is not else sufficiently well disposed to the receiving thereof without them 27. Why are Infants then baptised when by reason of their tender age they cannot performe them Yes they doe performe them in such convenient sort as is required and standeth them sufficiently instead in that their tender age 28. In what manner By their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe 29. But is that sufficient It is as may be shewne and confirmed by sundry good and valuable reasons taken from Both 1. Circumcision the forerunner of it 2. The institution and action of Christ himself 3. The doctrine of the Apostles 4. The practise of them and primitive times 5. Reason it selfe and the intent of the covenant What is the ground of the reasons Because as the Covenant was made not only with Abraham but with him and his seed so the seale pertaineth to whomsoever the Covenant doth and the children being so within the Covenant of grace the sâ—ale pertaineth also unto them especially this that succeedeth circumcision 30. How as it succeedeth circumcision Because that being with them the admission into the Church and seale of the Covenant as this is to us and the foretunner of this was commanded the eight day and for the same reason this
veâ—ily and indeed taken and received of the faithfull in the Loâ—ds Supper 33. What herein observed Tâ—e matter body and bloud of Christ. The action take â—and received by the faithfull The Analogy and reseâ—blance of the parts The manner theâ—eof verily and indeed wherein chiefly the force of the relation 4. What are the relata and correlatâ— The Bread and Wine consâ—cration and blessing breaking powring forth giving and distributing nourishing and strengthening the body Relate uâ—to and signifying the Body and Blood of Christ his holineâ—e and veâ—tue his suffering and shedding his blood his taking and receiving by faith nourishing and refreshing of the soul. 35. What the Relation and Analogie The similitude of the things and representation of one by the other founded after a sort on the similitude of the things themselves in nature but absolutely obtaining the force of the Sacramentall signifying from the institution and by grace 36. How is the taking and receiving of them then Verily and indeed but after a spirtuall and divine manner not so grossely and corporally or carnally to be understood as poore sense or reason should thinke or presume to define under the compasse of their shallow apprehension which their presuming hath moved and stirred up strange mists in this divine speculation that ought onely mysteriously to be looked on and admired with the eye of faith not curiously to bee pried into by silly eye of sense or humane reason 37. Why say we so Because as there are arcana Dei and Religionis that ought not to be pried into and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be told and mysteries in the Trinity and faith that even mortall heart cannot comprehend nor is it fitting or needfull for us to know much lesse curiously enquire after so especially in this mystery where Christ is verily and indeed present yet after such an ineffable manner the tongue cannot utter nor reason well comprehend yet faith may plainly see because hee hath said it who is the Truth and wee must beleeve though for our weaknesse not able sufficiently to conceive or comprehend 38. Why cannot we comprehend them Because wee are finite and the counsels and wayes or thoughts of God that he will have concealed to exercise our humility not like us or our thoughts or wayes buâ— as his wisedome in the depth of his counsels infinite in himselfe though to us-ward and in part so much as necessary for us to know finite and revealed proportionable to our understanding and apprehension so what is not revealed it is holy modesty and sobriety not curiously to enquire after as in this and many other things 39. But some have devised how in this and the like Yet without Gods especiall grace or command and illumination it may well seeme but lost labour and vain for when many have devised divers wayes of his presence here or in the midst among his Disciples when the doores were shut he to whom all power is given can have other means to shew his presence and power then their poore thoughts or inventions can devise And for this if it had been expedient for us to know he would have shewed it it may then suffice us that since hee hath said it hee is present and how hee is present wee shall finde by his graces here and perfectly in glory when we shall know as we are known and all our imperfections done away 40. What are we to doe then With the Disciples to receive him beleeve and enjoy his blessed presence and grace making no question with those Capernaits as to say Master how camest thou hither considering also the Bethshemites were blessed by the presence of the Arke but cursed and plagued when they began curiously to pry into it 1 Kings 6. And curious questions little availe to godlinesse especially in such things as this where silence and admiration is the best eloquence to expresse such mysterie and here godly meditation safer then Socraticall disputation when commonly discourse of controversie doth abate devotion which ought rather to be kindled by pious and godly meditation 41. Is this sufficient then or best for us It is For we may consider if humane reason waver in things sensible how much more in divine so farre above sense and from sense removed The creation of Angels being above humane sense or capacity Moses is therefore said not to have mentioned it so in this mystery much more the manner of Christs presence and how he commeth uttered onely as Pythagoras Scholars were silent and assured it was so if hee said it though else they did not perceive it much more the authority of Christ should be with us because he said it and so let us honour him in this mystery praise him for his mercies receive his graces beleeve his promises and be thankfull for his presence and blessings and here those things wee comprehend we may admire and what wee cannot we should more admire and if word or heart be wanting to expresse or conceive let not faith be wanting to relieve because he is truth and the Sunne remaines a spâ—endent body though Batâ— or Owles eyes cannot endure it or our eyes look into this truth 42. But are wee not to beleeve as the ancient Fathers did Yes as the holy and most ancient ever have done as the Disciples who beleeved not queâ—tioning how and enjoyed his grace and presence and the like by the most ancient Fathers confessed we are to acknowledge as 1. With Dionysius the Areopagite that it is a most divine mystery 2. Justine Martyr that not common bread or drink 3. Tâ—rtullian that it was made Christs body 4. Origen that wee eate and drinke the body and blood of Christ and so the Lord entreth under our roofe 5. Cyprian that as in the person of Christ the Humanity was seen but the Divinity hid so in the visible Sacrament or divine essence communicated 6. Hillary of the verity of the body and blood of Christ there is no place of doubt 7. Ambrose that more excellent food then Maâ—â—a 8. Jerome the Lord both maker of the feast and food 9. St. Augustine that in this sacrifice the Lord boâ—â— Priest himselfe and sacrifice And so of others with whom we consent in the Orthodox interpretation and confesse and admire he greatnesse and divinesse of the mystery and with reverence embrace what in some respect we are not able to conceive of the mysterious Majesty of the same 43. How are we then to believe That by the faithfull receivers verily and indeed is the body and blood of Christ received and so duly and in faith received as Christ said it it is his body and blood and with it himselfe and his merits are applied to the soul to make it a holy Tabernacle fit for his presence which yet as it is spirituall food is understood in a spirituall manner and selfe fitâ—ing the same mystery and not destroâ—ing the natuâ—e or parts of the Sacrament but such his presence but the soule