some generall viewe of this Law let vs consider here what is commanded and what is forbidden how the Saboth is sanctified and how prophaned For this is the cheefe end of this Law and that whereunto the rest of the Saboth is to be referred Remember to sanctifie it Ans We sanctifie and keep this daie holie when we bestow it and spend it in gods most holy worship for the increase of our own sanctification It is no day to feast in to feed our bodies with meats drinks but to feed our soules with holy things it is no day to visit friēds it is no day to gather debts it is no time for plaies and delights Es 58.13 Ier. 17.22 nor for the most lawfull recreations but to be consecrate kept holy vnto the Lord. First for if the Lord will not allow the most needfull work of seede time and haruest on the Saboth shall wee imagine hee will allow idle recreations secondly doe not our idle sports as much alienate our mindes from the exercises of the Saboth as the workes of our ordinarie callings yea much more for that our lusts doe much more delight in these and be possest with these exercises of recreations as we call them more then with any other worke therefore these must make vs more vnfit for to keepe a holie Saboth then cart and plow for melius est arare quam saltare it is better saith Augustine for Psalme 91. to plow then to daunce The workes of the Saboth are these First wee bee here commanded a spirituall rest from sin and to prepare our hearts humbly to meete the Lord. Wee bee commanded I say to rest from all the corrupt motions and lusts of our flesh as all the weeke daies so specially this day and to striue and endeauour that our mindes our hearts and affections may be so setled and quieted as with all cheerfulnesse and comfort we may present our selues in the Lords court and sanctuarie to attend vpon him for this day Heb. 14.10 This is a resemblance of our eternall rest in heauen for hee that is entred into his rest hath also rested from his owne workes as God did from his Eccles 4.17 Take heede to thy foote when thou entrest into the house of God and bee more neere to heare then to giue the Sacrifice of fooles Esay 56.2 Blessed is the man c. that keepeth the Saboth and polluteth it not and keepeth his hand from doing any euill Againe Chap. 58.13 If thou consecrate the Saboth as glorious to the Lord and shalt honour him not doing thine owne wayes nor seeking thine owne will nor speaking a vaine word Chap. 1.13 I cannot suffer your new Moones nor Sabothes nor solemne dayes it is iniquitie my soule hateth them The reason is added your hands are full of bloud Our first care in the sanctification of the Saboth must be to looke well that our owne soules bee holy and sanctified for if we haue not sanctified our selues vnto God first Rom. 12.1 all our other sacrifices are vncleane and polluted Tit. 1.15.16 Secondly the Lord here requireth and commandeth the publike administration of his word and Sacraments and that his people attend all without exception hereunto And this is one speciall end of the consecration of this one day The publike administratiō of the word Sacraments That God might communicate his will this day vnto his people by them to whom hee hath committed the word of reconciliation 2. Cor. 5.19 for they must this day specially stand in Christs stead to call vpon Gods people and to speake vnto them as also vnto God in Christs name that so God and his people may bee reconciled together for by hearing commeth knowledge by knowledge we come to faith in Christ as the Apostle teacheth Rom. 10.9.10.14 The publike exercises of reading and preaching Gods word administration and participation of Sacraments on the Saboth are commended often by the practises of the Prophets and Apostles for the first portion was out of the fiue bookes of Moses the second portion answering the first was out of the Prophets In Antioch a citie in Pisidia after the reading of the Law and the Prophets the rulers of the Sinagouge sent vnto Paul and Barnabas saying yee men and brethren if yee haue any word of exhortation for the people say on So againe ver 42.44 The next Saboth day came almost the whole Citie to heare the word of God Act. 20.7 The first day of the weeke the disciples being come together to breake bread Paul preached vnto them ready to depart on the morrow and continued preaching till midnight Act. 15.21 Nehem. 8.18 Moses of old time hath in euery Citie them that preach him seing hee is read in the Sinagouges euery Saboth day Act. 17.2 When Paul came to Thessalonica hee disputed with the Iewes and spake vnto them out of the Scriptures three Saboth dayes and so was hee accustomed to spend the Sabothes And thus did the Apostles on the Saboth minister vnto the Lord in reading and preaching the Scriptures administration of the Sacraments c. And this was the practise of the age following the Apostles for thus one of the best writers of that time speaketh let vs take heed that our rest bee not idle and vaine but being sequestred from all the affaires of this life let vs wholy attend the holy worship of God on the Saboth It is most certaine that the true worshipper worshipping God in spirit and truth at all times and in all places is promised to receiue a blessing Io. 4.23 1. Tim. 2.8 Mat. 6.6 Mat. 18.20 and to beeheard But yet the Lord hath bound himselfe to haue a more speciall regard where but a few of his Saints are assembled in the name of Christ and this the Psalmist often teacheth vs. Psal 22.22 In the midst of the congregation will I praise thee ver 25. I will praise thee in the great congregation Psal 68.26 Praise ye God in the assemblies Psal 107.32 let them exalt him in the congregations of the people and praise him in the assemblies of the elders They were taught of God to call vpon and to encourage one another to frequent the holy assemblies Esay 2.3 Many people shall goe into the mountaine of the Lord to the house of the God of Iacob for they shall say one to an other hee will teach vs his wayes and wee will walke in his pathes Dauid speakes thus of his practise Psal 55.13.14 It was thou O man euen my companion my guide and my familiar wee delighted in consulting together and went into the house of God as companions And Psa 84.2 my soule longeth yea fainteth for the Courts of the Lord. And Psal 112.1 I reioyced when they said vnto mee wee will goe into the house of the Lord. 1 Some with vs regard reading not preaching 2. Some respect preaching no reading 3. Some respect both 4. Some regard neither And this is
and eight step to hell is hardnes of heart hee that continueth without repentance in the long contempt of the holy voyce of God shall be giuen ouer to Sathan to bee hardened in his heart Rom 2.4 so as he shall neither bee touched by Gods iudgements to humiliation nor moued by his mercies to any consolation for these signes of an hardened heart may be gathered Heb. 3.7.13 First to tempt God by seeking new arguments of his prouidence power and goodnesse Secondly to see many wonders and to receiue many blessings without thanksgiueing Thirdly not to regard a long experience of Gods mercies and iustice as the people in the wildernesse Psal 78. 3. Degree of prouocation The fourth degree of sinnes perfection and the ninth step to hell is an euill or malicious hart which followes very iustly an hardened heart Wee haue naturally also an euill heart Ier. 17.9 Gen. 6.5 but the holy Ghost in the third to the Heb. ver 12. speakes of an heart which by custome of sin and as it were by art is become farre worse by many degrees for this heart is very secure not much moued with any check of conscience for any sin committed This heart swallowes vp continually common sinnes without any check lying dissembling and common oathes as light sinnes not to bee regarded and disputes not long to commit grose and grieuous sinnes and to liue in them as Herod and Herodias Agryppa and Bernice in open incest Felix and Festus in briberie couetousnesse and oppression Achah and Iezabell in Idolatry superstition and all rebellion against God An vnbeleueing heart 4. Degree of prouocation The Fift degree of sinnes perfection and the tenth step to hell is an vnbeleeuing heart This followeth a malicious euill heart as the effect followeth the cause And is indeede the iust punishment and hand of God for many sinnes aforegoing This is not to beleeue nor to giue credit to the holy oracles of God contained now in his written word This sinne greatly prouokes Gods holy spirit Num. 14.11 Deu. 32.19.20 1.31.32 examples here may bee Lots Sons the word of God seemed vnto them to bee a iest they gaue no credit to their fathers preaching Gen. 19.14 Great afflictions and griefes of minde and feares may binde vp the heart of Gods best children for a time in vnbeleefe anguish of spirit and cruell bondage Exod. 6.9 43.1 Mark 16.14 Luke 28.38.39.41 Iohn 20.25.27 The Sixt degree of sinnes perfection 5 Degree of an erring heart and the eleauenth step to hell is an erronious or idle heart giuen vp to a reprobate sense First there are two kindes of errours The one is of the vnderstanding and this we call ignorance This errour is not so dangerous 1. Tim. 1.13 Heb. 5.2 The second kinde is of the heart and affections when as these parts are not setled to rest on God and his word but are ready to embrace lies idolatry and superstition and to forsake Gods holy couenant Psal 78.37 Their heart was not vpright with him they were not faithfull in his couenant Heb. 3.8.9.10 Long contempt malice of heart and vnbeleefe against the word causeth God to smite men with his spirituall plague Rom. 1.28 Eph. 4.18.19 2. The. 2.11 The Seauenth degree of sinnes perfection 6. Degree of prouocation An heart past feeling and the twelft step to hell is an heart past feeling The heart is past feeling when the conscience hath lost her proper and essentiall properties to accuse and excuse The Gentiles were plagued with this for the longe contempt of the light of nature and the often checks of their consciences accusing them The people vnder the Gospell may farre more iustly be plagued with this spirituall plague for the contempt of the light of nature and grace shining vpon them 1. Tim. 4.2 Signes of this deadly poyson are these first wantonnes in sin secondly greedinesse in sinne thirdly to bee giuen ouer to all vncleannes Ephe. 4.19 The thirteenth step to hell and last degree of sinnes perfection is an apostaticall heart and this is the most wofull state that may bee and vnrecouerable for here men sinne in the highest degree euen the sinne impardonable they haue beefore quenched the graces of Gods spirit and now they proceede to despite the spirit of grace and to renounce the whole couenant and all the holy meanes of their saluation striuing fighting and persecuting the holy truth of God as much as in them lyeth with blasphemies and these they do cheerefully wittingly and willingly withstand and oppose themselues against Iesus Christ and his most holy spirit This sinne alone is impardonable and this is the highest degree of sinnes perfection mentioned in the Scripture The Fourth and the most certaine meane to know the miserie of man without Christ is by the Law of God for that by the Law commeth the knowledge of sinne Rom. 3.20 and 7.7.8 Question 43. WEe haue heard by very effectuall and plaine demonstratiōs how great mans misery is by nature and without Christ But the Lord yet commends vnto vs a Fourth glasse to behold our deformitie and miserie what is that Answere The great and wonderfull Law of God for thus it is written Rom. 3.20 Rom. 4.15 and 5.20 Gal. 3.19 By the Law commeth the knowledge of sin Chap. 7. ver 7.8 I knew not Sinne but by the Law Quest 44. Where is this Law written that so serues to reueale Sinne and what is it Ans I meane the morall Law of God commended vnto vs in the twentie Chapter of Exodus and this Law as I suppose Definit 1. may truely bee in this manner described The Law of God is the holy commandement of Iehouah whereby his nature and will concerning our obedience is reuealed and made knowne vnto vs. Againe first more fully to discribe what this Law is for the first cause of it The Heathen that their Law might haue authoritie and credit among men euer fayned some false God the author o◠them Minos king of Creete said his Lawes came from Iupiter Licurgus king of the Lacedemonians infers his Lawes to Appollo Solon of Athens to Minerua Numa Pompilia 2. king of the Romanes receiued his laws from Aegeria and the Turks their Alkaron frō Mahomet wee doubt not this Law came from God and of him and by him hath a most royall and heauenly authoritie and written by his owne hand giuen first to Moses and by him commended to the Church for all posterities Secondly for the matter it concerneth the will and nature of the true God When the Lord forbiddeth murther first he manifesteth his will that he is a God which abhorreth crueltie and violence in man next that by nature he is most inclined to shew mercie And likewise in forbidding adultry first hee willeth our holinesse and sanctification next hee teacheth vs that by nature hee hateth all vncleanesse of soule and body Thirdly for the forme of it it is spirituall holy and iust Rom. 7.12.14 and
out of bondage for a people freed from bondage are neuer their owne but his which fâ—eeth them 1. Cor. 6.19 therefore let Iehoua be your God c. The holy Ghost warnes this people often neuer to forget that bondage and their happy deliuerance And the Apostle telleth vs that these things which were done for the Church then were signes and types of spirituall things Pharoh the Egiptian bondage what they signified Egipt a picture of hell Pharoh was a notable type and patterne of the Diuell which wrought in him Col. 2.3 and by him Reuel 2.10 against Gods people Egipt might well resemble hell for Gods people did endure an heauie bondage and most bitter afflictions there The red Sea was a manifest type of the precious blood of Iesus Christ whereby wee must bee washed and sprinckled before wee can escape the hands of all our enemies 1. Cor 10.1.2.3 Col. 1.13 Hee hath deliuered vs from the power of darknes and hath translated vs into the kingdome of his deare Sonne This argument is often remembred as beeing a speciall motiue to induce this people to their obedience Num. 23.22 Iudg. 2.1 and Chap. 6.8.9 Micah 6.4 Deu. 4.20 And so in like manner our spirituall redemption is often set beefore vs for the same end and purpose Luke 1.74 Rom. 12.1 Tit. 2.11 1. Pet. 1.17.18 Quest 51. This shall suffice of the preface let vs heare what you can say of the first precept Ans The words are these Thou shalt haue none other Gods before mee or any of the other Gods or strange gods to anger and prouoke mee The summe of this Law is this let Iehoua be thy God onely know him loue him feare him trust in him and worship him as thine onely Lord and God for hee is the true God onely and thy God by couenant and the God of thy most wonderfull redemption The sence Thou shalt haue none other Gods That is albeit vnbeeleeuers account affect and place many Idols in the place of Iehoua euen in their hearts as their belly Phillip 3 19. the Diuell 2 Cor. 4.4 their riches Mat. 6.24 yet thou shalt not doe as they doe let Iehoua onely bee thy God Before my face That is with me as ve 23. following or in my presence for that God is exceedingly prouoked to ielousie so often as wee thrust any false God into his place as if an vnchast wife should bring an adulterer openly beefore her husbands eyes the more to vexe his minde Quest 52. Now let vs heare what doth the Lord specially require of vs in this Law Ans First in that he saith 1. Knowledge is heere commaunded Let Iehoua bee thy God onely his holy and great charge is that wee know him and his will for how can wee worship him as God whose nature and will wee know not This teacheth the holy Apostle saying Rom. 10.14 how shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard Ioh. 17.2 This is life eternal that they know thee the true God and whom thou hast sent Iesus Christ And first this must bee a found and true knowledge of God by the cleare light of his word True rules of sound knowledge 1. A grounded knowledge 2. Pet. 1.12 Eph. 4.12.13.14 We may not rest with the vnbeleeuers in a bare opinion or light imagination for no sound loue nor godly affiance and trust in God can bee grounded or setled vpon the weake and fantasticall coniectures of humaine reason or any such deceitfull foundation of mans inuention Mat. 15.8.9 Secondly 2. A working knowledge our knowledge must not bee historicall onely as the diuels is Iames. 2.19 but of power vnto sanctification Iohn 15.3 for the word of grace purgeth them and worketh effectually in them that beleeue 1. Thes 2.13 Thirdly 3. Endeuor to growe in knowledge 2. Tim. 3.7 when the holy spirit writeth in the heart his diuine rules of sound knowledge Ier. 31.33 hee works also an indeuour and care to increase in the knowledge of the truth Col. 1.10 2. Pet. 3.18 and to grow in grace Quest 53. Let me heare what bee the speciall branches of this knowledge Ans First to know there is a God Secondly to know there is but one God not many Thirdly to know that this one God hath three distinct persons in one diuine essence Fourthly to know what God is as hee hath reuealed himselfe in his most holy word The first branch that God is I learne first 1. The booke of nature in the booke of nature Psal 19.1 The heauens declare the glory of God and the firmament sheweth the workes of his hands Rom. 1.20 The inuisible things of God that is his eternall power and Godhead are seene by the creation of the world Secondly by the booke of God wherein I see heare The booke of God and feele the great power and maiestie of God speaking within mee searching and checking the very secret thoughts of mine heart Heb. 4.12 The word of God is mightie in operation and sharper then any two edged sword c. diuiding a sunder the soule and the spirit the ioynts and the marrow and is a discerner of the thoughts and intents of the heart 3. The Scripture of the spirit Thirdly by the Scripture or writing of the holy spirit which hath ingrauen and written his Lawes in our hearts according to his promise Ier. 31.33 and 32.40 4. The testimony of conscience Fourthly by the testimonie of conscience concluding and speaking of this point euer constantly till men haue smothered this sergeant which god hath left in them by custome and continuance in sinne are become past feeling Eph. 4 18.19 2 Branch of the knowledge of God The second branch that there is but one God onely I am taught first by the booke of nature which teacheth mee there can bee but one infinit and eternall first moouer maker and preseruer of all things in heauen and earth Heb. 1.2.3 Secondly the booke of God is my best teacher herein I learne this truth Deut. 6.4 heare Israell the Lord thy God is one Lord. Eph. 4.5.6 There is but one Lord one God and Father of all Thirdly I haue here also the consent of the Church in all ages 3. Branch of the knowledge of God DistinctioÌ„ of persons The third branch this one God almightie hath three distinct persons in one diuine essence Father Sonne and holy Ghost This most admirable misterie cannot be knowen but onely by that his reueled will contayned in his written word as Mat. Chapter 3. and the 28. where three distinct persons are cleerely set beefore vs The Father the Sonne and the holy Ghost The Father is God and Lord the Sonne is of the same nature Heb. 1.1 Iohn 1.1 So is the holy Ghost in like manner 4. Branch of the knowledge of God what he is Iehoua God and Lord of heauen and
and dutie Psal 50.14.15 Rom. 12.11.12 2. Gods promise Secondly God promiseth many rich graces and blessings to those which worship him in spirit and truth Psal 50.14 Luke 11.10 Mat. 7. Thirdly he assureth vs that the spirit of prayer is a singular testimonie of the spirit of grace and of the spirit of adoption Rom. 8.14.15 Act. 9.14 1. Cor. 1.2 Zac. 12.10.11 for the wicked cannot pray Psal 14.3.4 Fourthly 4. A weapon against the Diuell there is no one better weapon against the fiery darts of the Diuell Ephe. 6.18 Iames. 4.7 Fiftly examples our Lord and Sauiour Christ spent whole nights or a great part of the night in prayer 5. Examples Luke 21.27 Daniell three weekes Chap. 9. and Nehemias continued a great part of the yeere in fasting and prayer for Gods Church and people Nehem. 1. and 2. Chapters Sixtly 6. A familiar talk with God prayer is a familiar talke with God beefore the throne of grace where wee are promised if wee come in the faith of Christ wee shall finde mercie and grace to help in time of neede Heb. 4.16 Eph. 3.12 Seauenthly euer set before thine eyes 7. Effect Saint Iames putteth vs in minde of this argument chap. 5. ver 17. how greatly the prayers of the faithfull haue preuailed with the Lord in all ages Moses cryeth vnto God against Egipt Exod. 14.15 God gaue then a strange deliuerance against Amalceh so long as hee fainted not in prayer Israel preuailed Exod. 17.11 Againe when Gods wrath was ready to breake forth to consume all the congregation for Idolatrie by prayer it was quenched and restrained Exod. 32.10 saying now let me alone that my wrath may wax hoat for I will consume them Iosh 7.8 1. Sam. 12. Ezra 9. Nehem. 1.2.9 When Aoron stood praying beetweene the liuing and the dead the plague ceased Num. 16.48 So wee reade of the prayers of Ioshua Samuell Dauid Elias Ezra Nehemias Daniell and other Prophets But it may be obiected we cannot so preuaile with God as those holy men did Iames. 5.17 Ans Saint Iames answereth that Elias was a man subiect to like passions as wee are and the Apostle Paul Act 14.15 wee bee men subiect to the like passions as yee bee Now concerning the rules of Gods word in this forme of Gods holy worship they are these following 1. Person in grace First the person which will haue his prayers accepted of God must first see that himselfe be in fauour and grace with God by faith in Iesus Christ for a polluted person which hath a polluted soule and conscience Act. 15 9. defiles the most holy exercises of religion Tit. 1.15.16 Hag. 2.13.14 for faith grounded vpon the word of promise is the mother of all prayers which haue acceptation with God Iame. 1.6.7 2. A righteous man Secondly hee that will bee heard of God in prayer and preuaile with him for graces desired must bee a righteous man Psal 14 4. one that worketh righteousnesse Iames. 5.16 for the contrary it is written God heareth not sinners Iohn 9.31 and againe Pro. 28.9 hee that turneth away his eare from hearing the Law euen his prayer is abhominable Thirdly God doth not onely require in this worship that a man bee in grace with him through Christ and righteous in life but also that when soeuer hee speaks vnto him hee come with a renued repentance and put vp euery petition and request in faith for a man may bee a faithfull person generally and yet an vnbeleeuer in particular as the disciples Mat. 17. Abraham Gen. 12. Zachary Luke 1. as Iames. 5.15 The prayer of faith shall saue the sick Rom. 14.23 Mar. 11.24 Mat. 9.22.28 that is if the godly ministers and brethren carry with them a holy perswasion that through Iesus Christ their prayers shall gaine mercies and blessings for the sicke they shall bee heard and the weake shall bee comforted for euery request must bee in faith for no thing can please God without faith Rom. 14.23 Heb. 11.6 and no prayer is to bee offered vnto God without the mediator Iesus Christ 4. Euery petion must bee grounded on some promise Fourthly the Lord also requires of vs in his word that wee make no requests nor put vp any petition vnto him for any thing whereof we haue no expresse promise in his word This Saint Iohn teacheth vs. 1. Iohn 5.14.15 And this is the assurance that wee haue in him that if wee aske of him according to his will he heareth vs and if we know that hee heareth vs whatsoeuer wee aske we know that we haue the petitions that we haue desired of him Fiftly in euery petition wee make vnto God 5. We must expresse two things in prayer wee must expresse two things first a sense and feeling of our wants and this will cause our prayer to bee feruent Iames. 5.16 The prayer of a righteous man auayleth much if it bee feruent Secondly a desire to obtaine of him that grace whereof wee stand in neede Heb. 4.16 Sixtly 6. To auoid battologies many words in prayer when wee speake vnto God wee must not vse any long continued speach rashnesse nor many words for this he speaketh in a speciall charge concerning this Be not rash in thy mouth nor let thine heart bee hastie to vtter any thing before God for God is in the heauens and thou art on the earth therefore let thy words be few Ecclesi 5.2 and Christ speaketh thus When thou prayest vse no vaine repetition as the heathen for they thinke to bee heard for their much babling bee yee not like them therefore for your heauenly father knoweth whereof ye haue neede before ye aske of him Mat. 6.7.8 and thus the Apostle biddeth vs pray continually 1. Thess 5.17 the Lords meaning is not that wee should euer bee in lip-labour and omit all other duties but that beside our morning and euening sacrifice we should at all times and in all occasions commend in our spirits the desires of our hearts our words and workes vnto God in the name of Iesus Christ Seauenthly 7. The afflicted minde praies best euen thē often when he thinks his praiers bee reiected wee must not in passions of minde desist or be weary but seeke the Lord and thinke vpon him the more wee bee troubled yea albeit wee pray long yet hee still fils our spirits with anguish yea albeit wee bee so buffeted and astonished that we cannot speake Psal 77.2.3.4.5 notwithstanding I say all this affliction and trouble wee must neither bee perswaded that wee doe not pray nor that God regardeth vs not for it is an imposture of Sathan and an error of conscience for the spirit of prayer euen in these afflictions helpeth our infirmities for wee know not what to pray as we ought when wee seeme to pray best to our owne liking but the Spirit it selfe makes request for vs with sighes and grones which cannot bee expressed Rom.
conscience toward God endure griefe suffering wrongfully for what praise is it if when yee bee buffeted for your faults ye take it patiently But and if when yee doe well ye suffer wrong and take it patiently this is acceptable to God for hereunto ye are called for Christ also suffered for vs leauing vs an example that we should follow his steps who did no sinne neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously Iacob and Ioseph followed this Scripture as beeing written by Gods holy spirit in their hearts The Sinnes here forbidden are these The first foule sinne here condemned is eye seruice contrary to simplicity and truth desiring to please men but not in singlenesse of heart Col. 3.22 Eph. 6.5 The Second sinne of Seruants is to answere againe in reprehensions and admonitions Tit. 2.9.10 The third sinne is to reiect admonitions to refuse and to resist the authoritie and corrections of their gouernours as Agar and Onesimus Gen. 16.6 Epistle to Philemon Fourthly by fraud or theft to conuay away their masters goods or by negligence to become vnprofitable drones in their Maisters seruice Such were Zibah 2. Sam. 16.4 and Onesimus it is like before his conuersion Fiftly to obay them in things vnlawfull as when Sauls men refused to obay and serue their Maisters tyranny Doeg the Edomite was very forward to imbrue his hands in the bloud of most innocent and holy Priests 1. Sam. 22. Quest 117. I pray you adde something of the duties and sins of the Fathers in Common wealth and in the Church that is of such as gouerne in the Magistracie Ans First Exod. 18.21 it is required in the Magistrate that hee bee a man of wisedome that is that hee haue knowledge to rule and to to performe the duties which belong to his place and calling for as in other arts hee is not straight way a good Artificer which is a good man so much more in this waightie calling Secondly they must bee prudent men or men of experience for like as in other Arts men must not trust their generall knowledge and wisedome which haue not had tryall and experience of their profession so much more in this calling it is needefull that a man well experienced in those matters that are incident to this calling Thirdly they must be men of courage for his knowledge and experience cannot profit him when hee is to performe and execute the duties of his calling if eyther hee feare the rebukes of Superiours or the hatred and reports of his inferiours Fourthly he must bee a man seruing God this will serue to tēper all his gifts courage if it passe the bounds of knowledge and experience proues a rash boldnesse and wanting Gods feare wee see it often end in oppression Fiftly the Lord requireth that they deale truly first cōcerning themselues they must see that in word and deed they be found such examples vnto others as loue truth and sincirity Next they must carefully search all matters they are to deale in concerning their calling that they may giue righteous iudgement as the case requireth This they must do and haue no respect of persons Sixtly they must hate all filthy gaine and desire of riches and rewards for rewards blinde the eyes of the prudent and stop the eares of the righteous Deut. 1.13 Seauenthly and lastly a good Magistrate must bee a man well knowne and reputed and reported among gods people for wisedome for experience for courage for the feare of God Duties of spirituall Fathers and their Children for vpright dealing for the hatred of couetousnesse If they bee not knowne to bee such they can not haue that credit and reuerence among the people which is due to their place and calling And this the Apostle requireth in Gods Ministers that they haue also a good report euen of them that are without Sinnes here condemned are in election of Magistrates to respect riches and fauour of men and to neglect the former vertues and speciall marks of Christian Magistrates Examination of the Conscience Superiours First let all Superiours of all places and callings well examine themselues in and by this Law how they loue and tender their inferiours as Parents doe their Children how they go in and out before them in all pietie sobrietie and iustice if any such neglect these duties his conscience pleads guiltie and hee is subiect to the malediction of this Law Inferiours Secondly let all inferiours examine themselues with what care and conscience they haue respected the generall duties of this Law as to honour the aged the Magistrate the Minister and to performe vnto them all the generall duties beefore prescribed if they plead want of knowledge or of conscience they are guiltie and bound vp to the curse of this Law The naturall Mother Thirdly let the naturall Mother here inquire with what tendernesse and loue she hath respected the life of her child in her wombe whether shee hath nurced it with her owne brests hauing strength and meanes giuen her of God herevnto if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee The naturall Father Fourthly let the naturall Father here inquire with what care and conscience hee prouides for his familie in a lawfull calling with what wisedome and iudgement he rules his wife with what pietie and religion hee doth instruct his family whether hee suffer his children to grow vp in idlenesse and wantonnesse whether hee hath not more regarded their bodies then their soules whether they bee trayned in an honest course and calling if thou dost not respect these duties thy conscience cries guiltie and this Law condemnes thee Fiftly The naturall Children let the naturall children here inquire with what cheerefull reuerence and feare and obedience they haue honoured their Parents how they haue respected and couered their infirmities and prouided for their wants if thou bee of this number and hast neglected these duties thy conscience cryes guilty and this Law condemnes thee Sixtly inquire whether thou hast at any time by cursing mocking reuiling or smiting dishonored thy parēts or whether hast thou desired their death for any cause whatsoeuer or hast contēned their lawfull charge or hast married without their consent if these or any of these sins bee found in thee thy conscience cryes guilty and this Law condemnes thee Seauenthly Masters gouernours of Families inquire with what care and conscience thou hast taught and catechised thy Seruants what example of pietie good life thou hast giuen them how thou hast recompensed their labours with what mercifulnesse and tendernesse thou hast respected their wants with what moderation in correction and admonition thou hast ruled them if thou hast neglected these duties thy conscience cryes guiltie and this Law condemnes thee Eightly let Seruants inquire with what submission of mind Seruants
was made with such consultation as no one celestiall body nor all the goodly things we see in heauen and earth had the like for their creation Gen. 1.6.14 must be of great excellencie but man alone was created with this consultation therefore was he of great excellencie Fourthly from the forme of his creation in our Image Man was made like none of the goodliest creatures but like the Lord himselfe not so much in the glorie beautie of his body no doubt as beautifull as the Sun Mat. 17. as in his soule spiritual substance which God breathed into him like the Angels and yet in the substance of the Soule he did not so much resemble God as in the graces gifts and qualities of the Soule as wisedome and knowledge Col. 3.10 righteousnes holines and truth Eph. 4.24 Dauid considering the excellencie that was in this Adam and that shall be in all the saints after the resurrection breaketh forth into that holy exclamation Psal 8.4.5 O what is man Fiftly from the state of his full restoring into his first excellencie after resurrection First for the bodies of the saints shal bee exceeding glorious Mat. 13.43 Dan. 12.2.3.4 Secondly likewise the soule adorned with all good graces Heb. 2.8 Psal 8.4.5 Thirdly the state immutable neuer to bee changed 2. Cor. 5.4 1. Cor. 15.53 Eph. 1.14 Fourthly brethren with Christ and heires annexed with him in one kingdome and house for euer Iohn 14.3.4 Rom. 8.17 Iohn 15.14 Fiftly Inspeakable glory Psal 8.4.5 This * Erat enim Adam animalis non spiritualis homo quales post resurectionem beneficio Christi euademus Danaeus Antiq. p. 27. 1. Cor. 15.44 August lib. 14 de ciui Dei cap. 11. glory I graunt excelleth the first but yet in this glasse we may behold the Image and picture of the first Adam Sixtly from his empire and dominion ouer all creatures vnder God hee that was first ordained of God the Lord and gouernour and chiefe commander ouer all creatures in the ayre on the earth and in the sea was of great excellencie and glory The first Adam was so ordained and this the Prophet remembreth in like manner Psal 8.6 Quest 4. Now shew briefely what reasons haue you of the creation of man in the last place the last day and what further vse haue you of this doctrine First I say that he might haue all good meanes of Gods prouidence to serue him and see Gods care loue towards him beefore his creation hereby our faith in God concerning his prouidence hath a comfortable confirmation for his loue and care to them which bee reformed in Christ is the same and not diminished hee is as carefull louing and as prouident now as then for he is not changed Secondly that by sight of the creatures which doe attend vpon vs wee might in them discerne our Creator the inuisible God Our sences looke how many they bee in number so many ladders they may bee euerie day Psal 19. for vs to clime vp to behold the wisedome greatnes and goodnesse of the Creator And so must we daily tast him and see him in the creatures Psal 34.8 Thirdly to stop the mouthes of all Atheists which blaspheme saying that man is as old as God himselfe wee see man is not so old as the poorest beast or worme on earth Fourthly least any should imagin that man created some of the creatures or at leastwise to haue beene of Gods counsell in the creation of them Fiftly to shew vnto man and vnto all ages the infinite wisedome power and goodnesse of Almightie God for if wee doe well consider the frame of heauen and earth and the creatures which are in them we should as it were thinke he had spent all his wisedome and power in the creation of them The Sunne alone how wonderfully is it made nothing can be hid from the heat therof Psal 19. But behold after the creation of al he makes man a worke far excelling all the former workes as the Fathers say The Cedar of Paradise the picture of heauen the glory of the earth the gouernour of the world and the Lords owne delight And therefore no Emperour on the earth had such pouision and such free vse and command ouer the creatures as he had The second part of the Catechisme Of the second state of man â— Sunday or of the deformed Adam the man without Christ or the state of rebellion and vnbeleefe Question 1. HOw shall we best know the miserable condicion of the man without Christ Answere We may not trust our owne wisedome sence and experience in this argument for these may deceiue vs we must be herein taught by the most holy truth of God reuealed in the Scriptures Quest 2. By what speciall arguments doth God in Scripture set beefore vs the misery of the deformed Adam or of that man which hath neuer put on Christ Ans By foure speciall arguments or most cleere and manifest demonstrations First by comparing the arguments of his present miserie and wants with those of his excellencie before specified Secondly by a diligent meditation and due consideration of the historie of mans apostacie Thirdly by obseruation of two most fearefull consequents of that apostacie in all vnbeleeuers in this life for all without Christ are shut vp in bondage vnder the dominion first of Sathan Eph. 2.1.2.3 secondly of sinne Rom. 5.21 6.12 Psal 19.18.19 Fourthly by the most holy righteous and royall Law of God Rom. 3.20 Rom. 7.7 Quest 3. Now compare the arguments of the miserie of an vnbeleeuer with those arguments we heard of the excellencie of the first man Ans First how deere the first man was vnto God it is most cleere by all the former arguments of his exellencie But now the case is quite altered for this second Adam or man without Christ is a very stranger and enemie vnto God Col. 1.21 the childe of wrath Eph. 2.3 and without Christ the childe of euerlasting perdicion he that is in this state is most deformed and most miserable euery man liuing without Christ is in this state therefore euery man liuing without Christ is most deformed and miserable Secondly Gen. 3.17 from the deformitie and curse which is vpon all creatures for the sinne of man wee heard before of Gods great loue to the first man in his prouidence in blessing and preparing the creatures to serue him Now in this contrarie state of man all things without Christ are accursed vncleane To euery man vnder wrath that is to all vnbeleeuers all things are vncleane and accursed Gen. 3.17 Tit. 1.15.16 Euery man without Christ is vnder wrath therefore to euery man without Christ all things are vncleane accursed Thirdly from the comparison of that first image of his excellencie with the second of his miserie for so the holy Ghost teacheth vs to obserue the glory of the one the deformitie of the other First as touching his bodily substance in the first
instruments he circumuents many as the Apostle warneth the Corinths Fourthly Satanicall temptatiōs are very Serpentine smooth Faemina vas infirmius a Deo sibi permissa a marito absente deserta allisu Sathanae fracta very delightfull in the beginning but most dangerous deadly and bitter in the ending Fiftly the woman first tempted and first seduced Sathan begins his battery where the wall is weakest he knew that euen then the woman was the weaker vessell Quest 8. How is it that she feares not the Serpent and doubteth nothing to haue such conference with him 1. Doubt Ans Shee had no feare then for shee had no sinne or for that then the Serpent was not so terrible in forme and for that then there was no such enmitie betweene them and some affirme that then man and the Serpent were most familiar together Quest 9. 2. Doubt But it may bee doubted how the Serpent spake Antiq. Iud. c. 3 De duplici serpentis prudentia vide Epiph. lib. 1. de haeris tomo 3. haeris 37. Ans Sathan spake in the Serpent for as the old Testament speaketh onely of the instrument so the new Testament the best expounder of the old often teacheth vs that Sathan was the principall agent in that practise Iohn 8.44 Sathan was the first lyar and murtherer from the beginning Ergo Sathan was that serpent or in that Serpent and for this cause he hath foure names Reue. 20.2 the Dragon that old Serpent the Diuell and Sathan The first lyer and murtherer that was the Serpent or in the serpent The Diuel was first lyer and murtherer ergo the Diuell was the Serpent or in the Serpent So did he speake in the Pithoneste Acts. 16.17 and in many wizards and witches 3. Doubt Quest 10 Wherefore would not Sathan speake himselfe without an instrument Ans Sathan could not then so easily fasten any motion vpon the heart of man by suggestion as now hee can in the children of disobedience Ephe. 2.2 and that invisible spirit could not haue any externall and reall conference with them without an externall and reall instrument And thus farre of doubts Sixtly we must note in this conference the place as well as the time of the temptation euen in Paradise If the Serpent could then and there play such parts what may hee not doe now to our vtter ruine and destruction if Gods grace doe not both preuent and preserue vs. Bernard saith truly quum tam horribile praecepitium in Paradyso accidisse legaemus quid nos facturi sumus in sterquilinio If such an ouerthrow happen in the Paradise what horrible fall may come vpon vs on the dunghill Seauenthly Sathan intending Gods dishonour and mans vtter confusion So did he by Balaam the wizard make a breach betweene God his people Num. 25.9 Reuel 2.14 Iude. 11. to effect both he proceedes on this wise laying as it were these grounds No sin no shame No vnbeleefe no doubting of Gods holy truth Wherefore hee layes heere all his engins and all his facultie by subtile questions to cause the woman first to doubt of Gods blessed truth and holy will reuealed vnto them He labours euer to keepe out the word from the heart Luke 8. Mark 4. Mat. 13. and to steale it from vs when wee haue it Mat. 4.3 Act. 13.8 2. Cor. 4.4 In this question he flatly crosseth Gods word for the written word is Thou shalt freely eate of euery tree one excepted and he saith yee shall not eate of euery tree intending sophistically to abuse the holy Scripture as Mat. 4. he doth Psal 91. omitting as there the part which makes against him Gen. 2. ve 17. mentioning that part onely which may seeme to make for him Eightly but as weake Christians are ready to lay open their eares to the hissing of euery Serpent Three sinnes here follow in order 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they are seduced and by degrees fall from one errour to an other wee breake off conference and dispute not in humanitie with such as denie maxims manifest and knowne grounded truthes So learne here by this example neuer to suffer Sathan to suggest within thee or dispute without thee against the manifest written knowne truth of God so Christ speedily cuts him off Mat. 4.10 1. Pet. 5.9 for want whereof Euah fell into errour blindnes and vnbeleefe Quest 11. Before we proceede for our further instruction in this story let me heare what you can say for the signification and vse of these two speciall trees the tree of life and the tree of knowledge of good and euill Ans First I finde Gods holy spirit to mention thrise the one and twise the other First of the tree of life he speaketh Gen. 2.9 and Gen. 3.22 and ver 24. Secondly of the tree of knowledge of good and euill Gen. 2.9 and againe verse 16.17 Secondly for their place in the garden it was not obscure but in the best part euen in the middest of the Garden for so it is written the tree of life in the middest of the Garden Ge. 2.9 the tree of knowledge of good euill not far from it as appeares in this conference Gen. 3.3 The fruite of the tree which is in the midst of the Garden God hath said yee shall not eate of it neither shall yee touch it least yee die It is like then they were both most faire and most beautifull Thirdly * Nomina arborum imposita sunt diuinitus e◠indicta homin◠vt eò religiosius de euentu vtramque partem cogitaret God gaue these trees speciall names that men might the more religiously consider of the vse and end of both Fourthly now for the vse of these trees First I answere for the tree of life The first vse of it was to lift vp their eies vnto the Lord God the authour of their life and to put them in minde continually that by him and for him alone they liue moue and haue their being Secondly it is certaine that it was vnto our first parents a liuely Sacrament of their immortalitie through Iesus Christ if they had continued in obedience The fruits thereof did well represent the benefits of Christ Reue. 2.7 We may not imagine that this tree had any such vertue in it selfe to giue immortalitie vnto others which it could not giue it selfe but by gods speciall ordinance it was vnto them a liuely seale of immortalitie through Christ during their obedience Like as the raine-bow was ordained of God to signifie and seale that after the floud which it did not before and as wee see the superscription of the Prince causeth that part of the mettle which is stamped and coyned to differ in vse and value from that which is not coyned Fiftly here we may learne if our first parents had neede of Signes and Sacraments to lift vp their eyes to the Creator and to
seale the word how much more haue we Againe if they then could not preserue life but by the Lord of life Iesus Christ where shall we looke for life if we turne vs to any other but vnto this blessed tree of life Iesus Christ Sixtly for the tree of knowledge of good and euill to passe by mens coniectures sufficient it is for vs to know that it was so called not for any poyson or deadly infection that this tree had in it selfe more then any other tree or more then our Sacramentall bread and wine containe any speciall bane or poyson in them and yet he that eateth these vnworthely eateth and drinketh his owne iudgement 1. Cor. 11. but metonymically Effect for the cause or by a figure it was so called beecause that who so did eate thereof God hauing made a law to the contrary should forthwith feele and finde the losse of their excellent libertie and bee possest with extreame and present miserie Seauenthly when the woman gaue the Serpent some intertainement in misleadging Gods holy Law yee shall not touch it a Fight against all doubts of Gods word Eph. 4.14 Col. 2.2 and in doubting of the truth thereof least ye dye for to doubt is to wauer concerning Gods truth neither to be with it nor against it Then began hee to be more bold and vehement and following her doubtfull conclusion makes it more doubtfull saying ye shall not so dye or so * Thus speakes he in all vnbeleeuers against the word certainely dye and hereunto he addeth a speciall confirmation full of sophistrie and deceit For his confirmation and proofe stands of notable blasphemies and lyes you neede not so doubt to eate of the forbidden tree First 1. Blasphemie for that God in this prohibition doth know this fact would turne to your great good Secondly for that it is very manifest 2. blaphemie and lye that the feeding on this tree shall cause you to abound in great knowledge of deepe misteries Thirdly 3. Blasphemie for that by this tree ye shall haue such a change of nature that ye shall after some sort be Deified equall to God or to his glorious Angels and so hee tempted Christ Mat. 4. for the wings of vaine glory makes many follow after Sathan and flie aloft to their vtter ruine and perdition Eightly wee may here obserue Sathans boldnesse to vtter many lyes and blasphemies one after an other when hee seeth vs to let goe our fast * Diabolus non est repentè pessimus hold and lâ—ne of Gods holy truth and not to tremble when wee heare his name or truth blasphemed Wherefore let vs keepe fast the word of truth in an honest and a good heart for if we forsake it God will forsake vs and giue vs ouer to beleeue lyes and blasphemies as here we see 2. Th. 2.9.10 Ninthly where as Sathan doth promise her that by eating the forbidden fruite their eyes should bee opened hee deceiues with a phrase or sentence full of ambiguitie as may appeare by these speciall differences following For the eyes of the body are opened First when the blinde are cured Iohn 9. Secondly when a man seeth that hee could not see before albeit he was not blinde as Balaam and Gehezi Num. 22.31 2. Kings 6.17 Gen. 16.21 2. King 6.19 and Agar the Angels of God Thirdly when men see plainely that which they saw before darkely as Elishas enemies comming to Samaria and the two disciples going to Emaus Secondly the eyes of the minde are opened First by instruction Act. 26.18 Secondly by aduersitie Iob 33.16 Psal 119. Luke 15. Thirdly by the biting griping and tormenting of the conscience for sinne and thus were Adams eyes opened And this the diuell intendeth what so euer he pretendeth Tenthly To conclude corcerning this conference First here remember this instruction to hold fast the word of truth and hide it in thine heart Prou. 2.1.2.3 So soone as a man begins to let goe his hold and lightly to regard it or to doubt of it hee begins to shake off the true feare of God It is our faith which knitteth vs vnto God and vnbeleefe seuereth vs from him Secondly next remember it is a bad signe of a cold heart emptied of Gods spirit if we can heare the holy name of God or his blessed word blasphemed without griefe and trembling Verse 6. Quest 12. Thus farre of the conference Now let mee heare of the fact and euent which followed Ans First actuall rebellion followed after the former inward and secret sinnes of the minde and heart as we see Gen. 3.6 The signes the forerunners of the first secoÌ„d death immediately possest them Secondly This actuall rebellion and apostacie from God brought present miserie vpon their soules and bodies ver 7. Rom. 5.12 By sinne came death Quest 13 First as touching the rebellion and fact here recorded what learne we thereby Ans First we may note the three speciall baytes wherby Sathan hooketh and deceiueth all the world Saint Iohn also noteth them and numbreth them First the Lust of the flesh for our flesh boyleth before it be crucified as a pot on fire full of lusts Rom. 13.14 Gal. 5.17.24 shee saith in her heart this forbidden fruit it was good for meate that is good for the belly Secondly The Lust of the * All euill enters into vs by the sences and thoughts The euill eye is the Diuels porter which lets in the beasts of hell to destroy the Soule eyes shee saith in her heart it is faire and pleasant to the eyes Thirdly The pride of life shee saith finally in heart that it was a tree to bee desired to get knowledge And so to come to honour and great glory The premises embraced the conclusion must bee practised say the Lord what hee will to the contrarie Secondly * PeccatuÌ„ completum Consider wel First the person offended Secondly the persons offending Thirdly the time when Fourthly the place where Fiftly the maÌ„ner how A conspiracie with Sathan the arch-enemie of God how after inward conspiracie and subscription of heart to Sathans lyes and blasphemies shee comes to the practise of open rebellion and manifest treason against God For this fact was not a light a The greatest sin pardonable that euer was committed against God offence as some haue deemed as shall appeare by the consequents for it hath brought the whole frame of heauen and earth out of frame and an heauie curse vpon our first Parents and all their posteritie Rom. 5.12 Thirdly how she became Sathans instrument to deceiue the man first by the same deceitfull perswasions wherewith Sathan seduced her secondly by example shee preuailes with him so that both fell most dangerously into the same forme of transgression and condemnation although hee thought himselfe so deere vnto God that the Lord would not at this time draw out against him any sword of iustice Quest 14. Now I desire to haue some short
view of all their sinnes which apertaine to this apostacie or contumacie as the Apostle speaketh Rom. 5. Ans The first sinne is vnbeleefe shee begins in the first entrance into the conference to doubt of the truth of Gods holy word ver 2. Secondly to b 2. to cōtinue a conference with Sathan disputing against the knowen truth against our consciences continue conference with the arch-enemie of God blaspheming the Lord and oppugning his holy truth Thirdly c 3. Curiositie Curiositie they seeke after strange knowledge not contented with Gods holy word ver 5. Fourthly d 4. Pride Pride they desired greater glory and to haue some greater excellency or to bee like the Lord himselfe in glory ver 5. Fiftly e 5. Cōtumacie manifest rebelliō against knowledge conscience manifest Contumacie they proceede to the breach of his Law against their knowledge and conscience ver 6. Sixtly they f 6. To preferre Sathan or to beleeue lies reiect the truth preferre Sathan and his lies beefore God and his holy truth ve 6. Seuenthly they are g 7. vnthankfulnesse vnthankfull vnto God for the manifold and inspeakable pledges of his fauour and loue towards them Eightly they sinne * 8. Presumption presumptuously a When any childe of God falleth into any foule sin against God against his knowledge conscience as Dauid into adultry he falleth into many sins together presuming to bee so highly in Gods fauour that hee would not so afflict them for their transgression Ninthly and lastly after a full resolution in great presumption they proceed to the b 9. The practise of the treasō in committing the outward act practise of this high treason against God and did eate against Gods manifest charge of the forbidden fruite and so murthered themselues and their posteritie Quest 15. Now tell me what were the consequents of this c Verse 7. rebellion or contumacie as the Apostle speaketh of our first Parents Ans They beecame forthwith the children of wrath and of death By sinne they became subiect to all the euils of this life and the euerlasting curse of God after death So the Law speaketh Gen. Chap. 2.17 So the Apostle speaketh Rom. 5.12 So the euent speaketh by sundry effects as after shall appeare Quest 16. What is death Gen. 5. ver 7.8 Ans A separation from the comfortable presence grace loue and fauour of God both in this life and life to come a state contrary in all respects to that first state of his excellencie Quest 17. How many kindes of death are mentioned in Scripture 3. kinde euill Ans Foure first death in sin the forerunner and messenger of the second death Rom. 6.2 Ephe. 2.1 the state of all vnregenerate Secondly death vnto sinne Rom. 6.2 the state of the regenerate Thirdly the naturall death of the body called a dissolution 2 Tim. 4.6 Fourthly death eternall or the second death 2. Thes 1.9 Reuel 20.6 Gen 3.8.9.10 c. Quest 18. And were our first parents after their transgression subiect to these three kindes of death Ans Yea first they beecame dead in sinne as appeares from the 7. verse to the 19. by the effects of sinne in them their nakednesse their shame their deformitie their feare and trembling their hiding of themselues their couering of sin with all their might vtterly ignorant how to please God all which are markes of an eulll conscience or of a man dead in sinne Secondly for the naturall death or dissolution in the first death the decree is here manifested and recorded which was neuer yet repeated ver 19. Heb. 9.28 Thirdly they came also by sinne vnder the heauie curse of God for the second death against the which the Gospell concerning their mediator and redeemer Iesus Christ is preached vnto them Gen. 3.15 and Gal. 3.8 Quest 19. How doth the Lord preach the Gospell and offer the meanes of reconsiliation and repentance vnto our first Parents Ans First the Lord to awake them gaue them some visible signe of his presence verse 8. Secondly but when his presence did but amaze them he spake distinctly and called them in a speciall manner to accounts ver 9. Thirdly hee ript vp their hearts and set their sins in order beefore them Note the great goodnesse and patience of God in the conuersion of sinners verse 11. Psal 50. to driue them to the full confession of them by two questions or arguments as thus first who told thee of this nakednesse where there was none to tell thee or cause thee to sin but thy selfe Secondly I see by thy trembling thou hast broken my Law for where there is no feeling of sinne there is no contrition no confession no remission Quest 20. Where are now all the gifts of nature and free will How forward findeth the Lord our first Parents to repent them of their apostacie Ans Adam had no strength at all to reclaime himselfe nor to attend Gods voyce when God beganne to reclaime him to repentance as appeares by these arguments First like a man in a feuer cries onely of his heate so all his thoughts run vpon his nakednesse and shame Gen. 3. ver 10. vtterly vnmindeful of Gods free mercie that as yet hath kept him from hell and euerlasting perdicion Secondly hee seekes by all meanes to couer and lessen his sinne and regards not how iniurious hee is to God and man Faemina Verse 12. Contrary before Gen. 2.23 first to the woman This woman that is this foolish vaine woman is cause of my sinne secondly hee saith God gaue her and sent her to him as the cause of his ruine and destruction Verse 12. Note these degrees in an extorted and involuntary confession Thirdly hee comes to an extorted and confused confession I did eate that is I haue eaten indeed but as being seduced I wot not well how nor of what tree So the woman hid her sinne in like maner And thus doe all the sonnes of Adam when God in mercie sends them meanes of repentance a 1. Non feci first they denie stoutly that they haue sinned b 2. Feci quidē sed bene feci secōdly they ad impudently being vrged I haue done so indeed and haue I not well done c 3. Si male non multum male thirdly if their fact bee conuinced to bee a sinne they answere if it bee sinne it is not so hainous nor so great a sinne d 4 Non mala intentione fourthly and if yet they bee further vrged as touching the greatnesse of their sinne they say their purpose and intention was not so euill e 5. Aliena suatione fiftly and lastly if their intention and purpose bee manifested they confesse they haue sinned but being lured perswaded and occasioned by others but when a man seeketh sufferage by excuse hee misseth his pardon Quest 21. And how did the Lord proceed to worke in them a true
greatest part of this world is in a spirituall bondage as it were captiues vnto Sathan and by him vnto death eternall as he is said to haue his throne among vnbeleeuers Reuel 2.12 Sixtly The old Dragon Reuel 12.9 because Sathan and all his wicked spirits haue many yeeres experience to seduce and to hurt Gods people Seauenthly Beliall 2. Cor. 6.15 for that as some say he is the author of confusion as Christ is of order These names are not giuen to one euill spirit as the chiefe Lord and commander of all the rest but the Scripture speaketh of these inuisible spirits after this manner to teach vs first that all wicked spirits doe conspire and agree as it were vnder one gouernment kingdome and cursed league to dishonour God and to destroy men Secondly for that they desire to tyranize ouer the soules and bodies of men euen in earth Lastly it is manifest that these names Principalities Ephe. 6 12. Dominions Powers and Thrones are come to all Diuels without exceptions Secondly what knowledge our spirituall enemies haue the Scripture best teacheth vs for the Scripture testifieth of their long experience deep knowledge great strength to hurt vs. First their experience is of fiue thousand yeeres and aboue Secondly By their long experience and quicke sight they are seene in the qualities and causes of most naturall things in this present world Thirdly they can soone discouer by reason of their agilitie and swiftnesse thinges which are far distant Fourthly They are well seene in the historie and bookes of holy Scripture Mat. 4.6 Fiftly and lastly they are often called to and sent of God for the execution of his iustice whereby they are able to speak other-whiles the truth of future euents as the Diuell did to the witch of Endor of Sauls death 1. Sam. 28.19 Thirdly for Sathans works hee and all wicked spirits are meruailous expert to hurt any of the visible creatures in the ayre in the water and on the earth and to worke great wonders where and when the Lord seales them his commission There strength appeares in Egipt in the grieuous and great plagues wherwith the Lord smote Egipt Psal 79.49 There strength appeares in that strange affliction of Gods holy seruant Iob by open violence of tempest destroying his children by secret suggestions in theeues and robbers spoyling his cattell and goods and close practises of strong poyson infecting his body with incurable botches and boyles Iob. Chap. 1. 2. Lastly the persecution of the Church of God by Tirants by Heretikes Witches and Wizards hath euer beene by the secret practises of wicked spirits working in the Children of rebellion Es 8.19.20 Leu. 20.6 1. King 22.22 Conferre these Scriptures 2. The. 2.9.10.11.12 Reuel 2.10 Deut. 18.10.11 Leue. 20.27 Eph. 2.2.3 Quest 28. Now let vs heare the second point noted in the Answere of the 26. Question namely that Sathan works in all that are without Christ and how that is Ans Wee can easily proue that Sathan worketh in the children of rebellion and hauing receiued the spirit of grace and of iudgement soone discerne where hee worketh but very hard is it for vs to know in what forme and manner wicked Spirits so infect all vnbeleeuers The holy Ghost assureth vs hee can occupie and worke in them vpon the principall parts and faculties of the Soule and first for the heart the seat of our affections The Diuell put this in Iudas heart to betray his Maister Iesus Christ Ioh. 13.2 1. heart The Diuell commeth to the hearers of the word which are likened to the high way and takes away the word immediately out of their hearts Luke 8.12 Mar. 4.15 The Diuell filled Ananias and Saphiras heart with hypocrisie Asts. 5.3 2. minde Secondly for the minde and reason this part also is readie to heare and entertaine all euill motions of wicked spirits for they are called spirits of errour because they doe fill mens mindes with errour 1. Kings 22. and hold the mindes of men as it were fast bound that they may not admit the gracious light of God shining vpon them 2. Cor. 4 4. Where Sathan dwelleth signes of secret working To know then where Sathan dwelleth The Scriptures sets before vs these speciall arguments following First a heart filled with vnbeleefe Act. 5.3 Secondly The minde full of grosse ignorance in the very grounds of Saluation 2. Cor. 44. Heb. 5.12 Thirdly To walke in darkenesse when men pretend knowledge 1. Iohn 1.5.6.7 Fourthly to dwell in polution and vncleannes of body and mind argue Sathans presence and effectuall working Mat. 12.44.45 Fiftly To rest contented with a bare historicall knowledge of the Gospell Luke 8.12 Sixtly to persecute the word with blasphemies Mat. 12.30 with violence Iohn 8.44 and with secret and subtile practises Act. 13.10 Seauenthly to bee so choaked with cares and pleasures as that the word cannot bee fastened on the heart Luke 8.14 Eightly long contempt of the meanes of Saluation argueth Sathans effectuall working 2. Tim. 2.25.26 Next for the manner of Sathans working in men As the holy Ghost works inuisibly and spiritually neither seene nor heard but felt inwardly in some measure in all true beleeuers better knowen by the fruits then by any sense much like the winde blowing where it listeth Iohn 3. euen so the operation of wicked spirits in vnbeleeuers is by an inuisible and secret breathing and suggestion when as men are perswaded they are carried away with the very imaginations and motions of their owne hearts and as the light of the Sunne peirceth the clouds water and aire so doth the Diuels operation the bodies of men Quest 29. I feele often many strong motions within mee which cause mee to tremble and I know not whence they come for I striue against them I feare euen to name them Ans All Gods people are so troubled in like manner much or little These motions and thoughts proceed from a speciall agent because first being so euill they proceed not from our soules nor from our corruption for that wee doe not delight in them at all but rather suffer them do any thing to trouble vs secondly Gods spirit is no cause of them for that they be so euill thirdly such strange and sodaine motions must come into vs by the secret working of Sathan Let vs then reioyce that we doe not intertaine them but pray and striue euer against them Quest 30. Now proceede to that you said in the third place Question 26. that all men without exception are bound ouer in this spirituall bondage vnto Sathan beefore that Christ lose them Ans True it is so And such a bondage and seruitude this is that these miserable captiues thinke not their state to bee a bondage but a freedome and so addicted bee such to follow Sathan that much calling and crying cannot reclaime their dead hearts Luke 11.21 till Christ himselfe vouchsafe to bind the strong man and to cast him forth and to open
6. in euils and dangers present Fourthly a cleauing vnto God specially in troubles resting by faith on him alone when wee see no meanes of his prouidence to helpe vs. Iosh 23.8 Stick fast or hold fast or cleaue fast vnto the Lord your God as ye haue done vnto this day Act. 11.23 Barnabas in Antioch exhorted all that with one purpose of heart they would continue in the Lord. Dauid in Ziklag in wonderfull distresse when his companie perplexed in their harts and in great bitternesse were readie to stone him hee prayed in his heart and comforted himselfe in the Lord his God and the Lord gaue him then a wonderfull deliuerance 1. Sam. 30.6 Question 57. What is the fourth branch of obedience required in this Law Ans The true feare of God And here to shew what this vertue is Gods spirit teacheth vs that a man truely feares God when being cast downe with the excellencie of his maiestie power greatnesse and goodnesse wisedome mercie and iustice hee is drawne and moued to come into Gods presence with greater reuerence then beefore the greatest Maiestie in the world knowing his greatnesse and tasting his goodnesse in Christ and by his word hee doth most of all things feare to displease and desire to please God in all things The arguments to stirre vp our hearts to feare God are these First for that the holy Ghost doth so often assure vs that the man is blessed which feareth the Lord. Psal 128. Prou. 18.14 Secondly for that Gods spirit most delighteth in these men Es 66.1.2.3 Psal 147.11 Thirdly for that it is a speciall bridell to keepe vs in the obedience of Gods holy Lawes Ier. 32.40 Examples Exod. 1.17 in the midwiues of Egipt Gen. 39.9 in Ioseph Fourthly for that this man alone is acquainted familiarly with Gods secrets Psal 25.14 Fiftly for that this vertue is the beginning of all religious and diuine wisedome Prou. 1.7 Sixtly for that Gods feare shall better prouide for our wants then all the preposterous shifts in this life for the wicked Psal 34. ver 9.10 for that God makes many sweete promises vnto him and his seede after him Psal 25. and 37. first his soule shall dwell at ease 25.14 secondly his seede shall inherit the land 16. thirdly he shall want nothing that is good Psal 34.10 Seauenthly for that God euery where commaundeth vs to feare him Psal 2.11 Phil. 2.14.15 Quest 58. How is this feare begotten in vs Ans This holy and cleare feare of God is bred and preserued in vs first by meditation of Gods mercies in Iesus Christ Psal 130.3 There is mercie with thee that thou maist bee feared Secondly by meditation of his power and iustice Iob. 31.23 Gods punishment was fearefull vnto mee and I could not bee deliuered from his highnesse Againe Deut. 28.58.59 If thou wilt not obey and feare this glorious and fearfull name the Lord thy God then the Lord will make thy plagues wonderfull Thirdly by hearing the word preached Esa 66.2.3 Fourthly by prayer which pierceth the clouds and ascendeth vnto the high throne of maiestie where it beholdeth vnspeakable graces with vnutterable passions Quest 59. What is the fift branch of the obedience of this Law Ans Humilitie which is a speciall grace of God Definiti and followeth the former vertues as the effect the cause This vertue causeth vs to iudge our selues as emptie and voyde of all good things in our selues and to giue God the glory of all the good things wee haue receiued and is a great ornament to a man 1. Pet. 5.5 Deck or adorne your selues inwardly with lowlinesse of minde The same Apostle commends it againe to women as a special ornament 1. Pe. 3.3.4 labour not so much for externall beautie saith hee but let the hid man of the hart be vncorrupt with a meeke and quiet spirit which is before God a thing much set by This was Abrahams humilitie the nearer hee comes to God the more lowly and vile hee is in his owne eyes Gene. 18.17 The liuely commendations of humilitie in the Scriptures are these 1. Humilitie the gate to receiue Corist first all the labour of Gods spirit by the ministrie of the word hath this scope to prepare mens hearts in humilitie to receiue Christ for beefore men bee humbled they cannot possibly entertaine Christ confer Esay 57. ver 14.15 and Esay 4. ver 12.13.14.15.16 Before wee bee poore in spirit we cannot mourne and sorrow for sinne Mat. 5.34 No sorrow for sinne no confession of sinne No confession of sinne no spirit of meekenesse Mat. 5.5 No spirit of meeknesse and humilitie no hungring desire of grace No desire of grace Mat. 5.6 No spirit of faith 2. Cor. 4.13 No receiuing and lodging of Christ 2. Cor. 13.5 No spirit of adoption Eph. 1.15 Rom. 8.15 2. The residēce of the Trinitie with him Secondly where soeuer this grace is there in that soule the Father Sonne and holy Ghost dwell and keepe residence Esa 57.14 Iohn 14.23 Reu. 3.20 Cant. 5.2.3.4 3. Life of God in him Thirdly hee that is endued with this grace may bee well assured the life of God is in him Esay 57.15 Ephe. 4.18 4. Taught of God Fourthly whereas others receiue instruction by man the humble are so beloued that they alone bee taught of God Psal 25.9 Esay 66.2.3 5. The first gate to heauen Fiftly Humilitie is the gate of euerlasting glory 1. Pet 5.6 humble your selues vnder the mightie hand of God that hee may exalt you in due time so Pro. 15. ver 33. 18.12 Mat. 5.3.4 6. Onely wise Sixtly this man alone is wise Pro. 11.2 with the lowly is wisedome 7. Filled with good things Seauenthly this man is euer filled with the good graces of Gods spirit whereas the Lord euer sends the proud and rich emptie away Luke 1.52.53 drawing his sword against him True marks of humilitie 1. To mourne for want 2. To mourne we can not do that we should doe 3. Contentment 4. To abide in our calling 5. Not to despise where-euer hee meetes him The markes of Humilitie are these First to bewayle our wants and infirmities Mat. 5.5 Secondly to bee aggreeued in heart we can no better serue and please God Rom. 7.18.24 Thirdly not to seeke a better place and condicion of life then wee know to bee giuen vs and allowed of God 1. Tim. 6.7.8 Fourthly to walk faithfully and modestly in our vocation 1. Cor. 7.20 Fiftly not to despise our brethren 1. Pet. 2. verse 17. Quest 60. What is the sixt branch of obedience here commaunded Ans To worship God in spirit and truth Ioh. 4.22.23 Esay 45.21 What prayer is Thou shalt worship the Lord thy God and him onely shalt thou serue Mat. 4.10 Deut. 6.16 This worship principally consisteth in an holy inuocation of God in prayer and thanksgiuing This worship no man can euer performe to please God before hee hath receiued the former graces that is before hee
8.26 Eightly meditation is a necessary companion of all holy exercises 8. Meditation with prayer and specially of prayer it serues well to prepare vs before wee talk with God Eccles 4.17 and in griefes of minde holy men haue euer mixt their prayers with meditations as Psal 119. and Psal 77. the Prophet speaketh of himselfe that after much mourning and calling vpon God hee commined with his owne heart and his spirit searched diligently 9. Time and place of praier Ninthly the true worshippers must also haue speciall regard of place and time of prayer for the Lord hath giuen rules for both albeit wee bee not tyed as the Iewes were to haue respect to Ierusalem for sacrifices but yet wee may at all times and in all places call vpon God lifting vp pure hearts without wrath or doubting yet for our priuate prayers Christ his charge is that wee poure them beefore our heauenly father in secret Mat. 6.7 and this was his owne practise Luke 6.12 and 21.27 Publike prayers require a publike assembly and meeting of Gods people into one congregation and this hath a speciall promise of Christ Mat. 18.20 where two or three that is a small number are gathered together in my name there am I in the middest of them The godly mourned much for their absence from these holy meetings Psal 84.42.43 Time Againe for time the Godly are to diuide their times so wisely that they forget not their times appointed for this exercise Dauid compounded with himselfe to speak vnto God three times in the day morning euening and at noone tyme will I pray and make a noyse So did Daniell Chap. 6.10 The morning is most fit for this seruice and God requires euer that wee consecrate vnto him the first fruits of the day Psal 5.3 1. Sam. 1.19 10 Gesture in prayer Tenthly The gestures of the Saints in prayers are to be obserued for our direction for they vse that forme which may best serue the time and place and to stir vp their harts and affections vnto prayer Moses prayed kneeling and lifting vp his hands and when hee was weary he sate downe and prayed still lifting vp his hands vnto God Exod. 17.10.11 Salomon prayed standing and stretching out his hands towards heauen 1. King 8.22 Ezra fell vpon his knees and spred out his hands vnto the Lord God Chap. 9.5 Nehemias sate downe and wept and prayed vnto God chap. 1.4 Hezechiah lying on his sicke bed turned his face to the wall and prayed 2. King 20.2 Daniell kneeled on his knees three times in the day Our Sauiour fell vpon his face and prayed Mat 26.39 Dauid sighed often and wept much in his prayers vnto God Psal 6.9.10 and 22.1.2 and 77.2.3.4 Eleauenthly 11. Thanksgiuing in prayer as wee must bee mindefull to call for our wants so must wee neuer forget in this holy worship to giue thanks for benefits receiued both to preuent the vntowardnesse of nature which is so vnwilling to this we will pray often for a thing but hardly giue thanks once as also to shame our selues the more if happely wee grow negligent herein For such is the corruption of our nature that some little griefe of an euill present for the which wee can with many sighes and grones call vpon God takes away from vs all the remembrance of former benefits and so all thankfulnes for them But wee see the godly when they pray most earnestly for that they desire they giue most humble and harty thanks for benefits receiued first it hath beene the order of the Church to begin and end their exercises with prayses secondly this exercise shall continue when all other shall cease thirdly in ciuill matters either by naturall Logick or cunning Rhetorick we haue learned to begin a new sute with a thankfull commemoration of the old this we must not forget in prayer hauing examples in Dauid with others Psal 107.118 First publike Exod. 15. Deut. 32. 2. Chro. 20.26 Secondly priuate Gen. 32.10 Es 38. Psal 103. 1. Cor. 10.31 1. Thes 5. Col. 3. what so euer yee doe in word or deede Twelftly our last care must bee in this seruice as wee bee iustly occasioned publikely and priuately to giue an edge and wings vnto our prayers by the exercise of fasting which is not a vertue but a step to vertue yeelding a daily help to prayer for this cause we read often of this staffe of prayer in the practise of the Prophets of God 12. Fasting Apostles of Christ Daniel prayed and fasted Chap. 9.1.2 Dauid fasted and prayed 1. Sam. 12.16 Anna fasted and prayed Luke 2.37 Our Sauiour fasted and prayed Mat. 4. The Apostles fasted and prayed Act. 14.23 Such then as bee ignorant of this holy exercise or hauing knowledge vse it not follow not the holy presidents which God hath left vs in his word for instruction and imitation Quest 77. The fourth speciall forme of Gods worship is the administration and participation of the holy Sacraments what rules bee giuen concerning this forme 1. God himselfe hath ordained his Sacraments in these visible formes Ans First that euer wee consider how God hath ordained his Sacraments by a speciall expresse charge in his written word to be ministred in certaine knowne visible signes and to bee continued in that forme and manner hee hath prescribed in his Church to the worlds end 2. A speciall promise of grace added to the visible element action Secondly wee are bound to consider here how God hath to annexed to the outward element and action a special promise of grace in Christ and hath commanded these externall meanes by them to apply and to seale vnto the hearts of all true beeleeuers all his blessed promises and rich mercies in Iesus Christ 3. Consider rightly of all Sacramentall phrases Thirdly wee must endeauour to vnderstand wisely all the Sacramentall phrases that wee may rightly discerne beetweene the signes and the thing signified as where the Lord cals circumcision the couenant Gen. 17. the lambe the Pasouer Exod. 12. the bread the body of Christ 1. Cor. 11.23 Baptisme our regeneration Act. 3. Wee must aduisedly consider how the holy Ghost vseth this manner of speaking first to lift vp our hearts and eyes that we fixe them not on the externall elements buâ— consider of them as of diuine misteries and pledges of inuisible graces secondly for that they carry with them in veritie and truth by the work of the holy Ghost vnto the true hearted beleeuer all the good things which are offered and sealed by them Fourthly 4. The Ministers of Christ must take heed they doe not prophane his holinesse in the administration of these diuine misteries Leu. 10.3 Num. 10.12 here Gods ministers must consider albeit the substance of the Sacraments doth not depend vpon their worthinesse or vnworthinesse that they bee in grace with God through Iesus Christ for otherwise they greatly hurt themselues and hinder others as much as in
had his time for Shemei 2. Sam. 16.10 Prou. 26.5 Answere a foole according to his foolishnesse least he be wise in his owne conceit Seauenthly wee must euer labour that the spirit of loue 7. Rule A general rule meekenes and compassion appeare in all our reproofes that wee may bee euer seene to desire to winne and gaine and so to saue our brother from destruction Mat. 18.15 Gal. 6.1 Iames. 5.19.20 ver Quest 99 Now let me heare what should moue vs to performe this dutie Ans First 1. Motiue to admonition Leu. 19.7 we must euer remember what the Lord saith in his Law hee that performeth not this dutie to his brother he doth hate his brother in his heart and next adde the words of the Euangelist Saint Iohn â— Iohn 3.15 whosoeuer hateth his brother is a manslayer and yee know that no manslayer hath eternall life abiding in him and againe he that hateth his brother is in darkenesse and walketh in darkenesse and knoweth not whether he goeth because that darkenesse hath blinded his eyes 1. Iohn 2.11 And againe 1. Iohn 3.14 we know that we are translated from death to life because we loue the brethren he that loueth not his brother abideth in death Secondly 2. Motiue Leu. 19.7 we must remember also what the Lords second motiue is in his Law if we reproue not our brother he shall perish in his sinne for his sinne resteth vpon him and will grow by degrees deceitfully hardning his heart and if his heart bee hardened it proues malicious and more euill by custome and then becomes an vnbeleeuing heart and so in time hee shall fall away from the liuing God Heb. 3.12.13 Sinne by degrees growes more dangerously then a gangrene or a leprosie 3. Motiue Thirdly where this dutie is rightly performed it is a speciall marke of the spirit of grace and sanctification to rest on that man Iohn 16.8 for wheresoeuer hee abideth he reproueth the world of sinne of righteousnesse and of iudgement 4. Motiue Fourthly wee must helpe our brothers Asse being fallen and lying vnder his burthen Exod. 23.5 much more our brother lying in danger vnder any sinne and we must set the blinde man in his way Leu. 19.14 5. Motiue Fiftly the person offending is blinde and knoweth not his offence or hee knoweth it but considereth it not or if hee consider it hee thinkes no man noteth it or is offended or if any bee offended hee thinks it but a light offence Therefore we see christian reproofe is a most needfull phisicke for strong and weake continually Quest 110. What is the second branch of obedience commanded in the third Law 1. The commendation of an oath Ans A lawfull and religious oath is here commended as may appeare by sundry arguments First it is a part of Gods seruice Deut. 6.13 Secondly it is the meanes which God hath appointed to end controuersies before the publike Magistrate for the due execution of iustice Ex. 22.10 Heb. 6.16 Thirdly it is one of the signes of the conuersion of the Gentiles Esay 19.18 and 65.16 Fourthly the practise of holy men first publikely Dauid and the Elders in Hebron 2. Sam. 5.3 Ioshua puts Achan to his oath or confession before the Lord. Iosh 7.18.19 Abraham 14.22 to the king of Sodom Isaac to Abimelech Gen. 26.31 Booz to Ruth in mariage Ruth 3.13 Secondly priuately Ionathan and Dauid 1. Sam. 20.11 Iocob and Laban Gen. 31.53 Obediah to Elias 1. King 18.10 What an oath is Secondly this may bee the description of an oath allowed by the Scriptures An oath is an holy inuocation of God as the best witnesse of all truth and the reuenger of all such as prophane his name in calling him to testifie to an vntruth to end all controuersies for the clearing of the truth and for the defence of iustice and of Lawes specially in iudgement Heb. 6.16 Ier 4.2 Exod. 22.11.12.13 Rules to be obserued First Gods name must onely bee vsed in an oath and none of the creatures for that he alone sercheth the heart Secondly wee may neuer proceede to an oath but when all other testimonies and proofes doe faile vs. Thirdly hee that sweareth must know the truth perfectly and not offer himselfe to it rashly but beeing called in iudgement for the defence of iustice For hee that sweareth for defence of an vntruth maketh God a witnesse-bearer to a lye Hee that sweareth things vncertaine must haue an euill conscience Hee that sweareth things vnlawfull fayneth in God some contrary wills Hee that sweareth to things impossible by his impious dissembling if it be in knowledge doth mocke the Lord therefore Ieremie saith wee must swere in veritie not falsely in iudgement not rashly in righteousnesse not to peruert iustice Fourthly it is great impietie to accept of the oath of such men in iudgement for the ending of controuersies and the defence of truth and iustice which feare not an oath but continually prophane the most holy name of God Thirdly they say that an oath is eyther voluntary and priuate or necessarie and publike Againe that an oath is either first assertorie affirming or assuring any thing of the time past or of the time present or secondly promissorie of the future time Fourthly the forme of an oath 4. Forme of an oath that it is a calling vpon God to witnesse of the sinceritie of our hearts in our words and actions may appeare by this Scriptures Rom. 9.1 I speak the truth and lye not my conscience bearing me witnesse in the holy Ghost Phillip 1.8 God is my record how I long after you all from the very heart roote in Iesus Christ 1. Thes 2 ver 5. neyther did wee euer vse flattering words as yee know nor coloured couetousnesse God is record Of this kinde are all oathes in admission to magistracy in ordination and calling to the ministrie to serue in a campe c. Wherefore in an oath we are euer to respect carefully three things first the matter secondly the forme thirdly the end First the matter that it bee waightie cleare Secondly the forme that it bee allowed of God Thirdly the end the glory of God in the ending of controuersies to the glory of God Fiftly it is here doubted whether all oathes be to be kept abeit the forme of our oath bee not lawfull yet if the matter bee true iust and cleare it is a sinne to breake it as Labans oath to Iacob or any Papist swearing by Masse c. The rabbines of Ierusalem were of contrary iudgement Mat. 23.16 Rules for the keeping of an oath are these First wee may not keepe or obserue our oath when a thing is become impossible which was possible when wee did sweare as he that sweareth perpetuall chastitie thinking hee shall be able to performe it yet afterward through continuall burning findeth the contrary hee is not bound to performe that oath Secondly if the matter faile whatsoeuer the forme is it may not be kept
manner Whether thy mouth hath beene accustomed to sweare the great and fearefull oathes by God or by any of the most precious parts of Iesus Christ If thy conscience plead guiltie this Law condemns thee and thou art in the hands of God to receiue sentence and execution euery day Ciuill oathes by this bread as Carnalists Superstitious othes by faith as Papists Secondly whether thou hast beene accustomed to sweare the ciuill oathes by the creatures or the superstitious oathes by the Masse faith and truth and such like If thy conscience pleads guiltie this Law condemns thee and thou art in the hands of God to receiue sentence and execution euery day To deceiue Thirdly whether thou hast sworne at any time purposely to deceiue any man whether thou hast sworne any thing whereof thou hadst no certaine knowledge Swearing doubtfully or whereof thou hast doubted whether thou hast sworne to doe any thing which thou didst neuer meane to doe Neuer meane to performe our oath Vnlawfull oathes kept whether thou hast not broken vnlawfull oathes and wicked vowes or hast not done that which by a solemne and religious oath and vow thou hast promised to doe Whether thou hast not in thy place and calling any way prophaned the name of God either in the not obseruing of lawfull oathes or in vsing vaine oathes to gaine libertie For libertie riches wealth or any preferment in this life If thy conscience plead guiltie this law condemns thee and thou art in the hands of God to receiue sentence and execution euery day Exorcists Fourthly whether thou hast vsed any kind of exorcismes coniurations adiurations or any of those damnable arts of magick or by them sought or expected any help to further thy selfe to any purpose Whether thou hast at any time iested Iested at holy thing scoffed and scorned holy things God and his holy word in familiar talke or otherwise Whether thou hast made a profession of the Gospell to couer a wicked and sinfull life False professiō or by thy conuersation hast giuen cause to the enemies of the Gospell to blaspheme if thy conscience cry guiltie this law condemns thee and thou art in the hand of God to receiue sentence and execution euery day Cursing Light regard of Gods works and iudgements Fiftly whether thou hast vsed any forme of imprecation and cursing of thy selfe or other men whether thou hast not lightly regarded the great iudgements of God falling on many sinners in this life or hast past by them as things happening by fortune and chance without due and reuerent regard of Gods prouidence power and iustice If thy conscience cryes guiltie this Law condemns thee and thou art in the hand of God to receiue sentence and execution euery day Next consider well whether thou hast omittted the duties commaunded in this Law Admonition publike as whether thou hast according to thy place and calling rebuked admonished and chastened all kindes of sinne and specially the aforenamed sins whereby the great name of God is dishonoured if thou hast not done this dutie thy conscience cries guiltie and thou art in the hands of God to receiue sentence and excution euery day Sixtly Admonition priuate whether thou hast vsed the most Christian and holy dutie of priuate admonition to thy brother offending God or thy selfe or any man liuing and in that holy forme and manner to conuert him win him and saue him as God hath prescribed in his word if thou hast not done is dutie thy conscience cries guiltie and thou art in the hand of God to receiue sentence and execution euery day Seauenthly To refuse a holy oath whether thou hast refused a religious and an holy oath or hast denied to sweare in veritie iudgement and iustice as God commaundeth for the defence of the truth Lawe and iustice and for the end of controuersies which cannot otherwise bee ended if thou hast not done this thy conscience cries guiltie Eightly whether thou hast not sought all occasion to magnifie the excellencies greatnesse To magnifie Gods excellency To renounce the truth and goodnesse of God manifested vnto vs in his word and in his work if thou hast not done this thy conscience cries guiltie whether thou hast at any time denied God or the profession of Iesus Christ and his Gospell beefore men when thou hast beene called before the enemies of Gods truth and examined or whether thou hast made a free profession and confession of the holy truth and of thy faith if thou hast not done this thy conscience cries guiltie Ninthly and lastly whether thou hast beene cold or luke warme or zealous professor of the Gospell Zeale whether thou hast examined thy zeale and hast found it to bee most hot against thy selfe euen searching the most secret corruptions constant and continuing most carefull and most reioycing in the welfare of Gods Church and people if this zeale be not in thee thy conscience cries guiltie and this Law holds thee fast bound vp in thy sinnes and for a condemned man looking for some fearfull destruction at the appearing of our Lord Iesus Christ who shall come in flaming fire to render vengeance to all them which haue not obeyed his holy Gospell oh therefore what wings of the morning or vtter darknes can carrie thee away and hide thee from that guilt which God hath here vowed not to hold guiltlesse or how canst thou remaine so benummed as not to feare and dread the same the sinne thou seest is written with a penne of iron and hee that runneth may reade it this curse is a winged booke flying euery where to call for iudgement and is not thy name written therein thou canst not thou maist not thou oughtest not to let slip this oportunitie now with candels and lanthornes to search in thy darke conscience and in euery corner therein what and which of those sinnes haue entred therein they cannot maske themselues or deceiue thee they haue no wedding garment on and if thou examine them thou shalt find them speechlesse aske them how they came into thy heart and therefore for the preuenting of Gods iudgement iudge thy selfe and take these thouhgts being shamefully naked and binde them hand and foote to cast them from thee vpon him from whose diuellish seducement and suggestion they first of all were begotten in thee so shalt thou wash thy coate in the blood of the Lambe and haue the holy Ghost to direct thee for euermore Quest 102 Let me heare the words of the fourth law and next what the principall scope of it is what the parts and the sence of the words of the law Ans The words are these Remember the Saboth day to keepe it holy sixe dayes shalt thou labour and doe all thy worke But the seauenth day is the Saboth * Of. for the Lord thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy manseruant nor
which wee will not bee seene to performe our selues for wee bee commaunded the contrary that wee compel and command so many as we can to the obseruation of the Saboth which if wee doe not their sinnes no doubt run euery Saboth vpon our score here be guiltie of spirituall murther all such maisters as retaine seruants like horses and mules in a barbarous kinde of seruitude on the Saboth from the publike meanes of their saluation Let all such remember the speciall charge of God directly sent vnto them in this Law Eph. 6.5.9 Col. 3 21. Tit. 2.9 1. Pet. 2.18 and remember that they haue a great Lord in heauen whose wrath is as a consuming fire Punishments for the breach of the Saboth are these Punishments for breach of Saboth Floods in faires with vs. Scaffols falling to the destruction and hurt of many in stage-plaies Some punished to teach the rest But not al to shew there is a day of iudgement First by the Law of God in old time as wee may reade Num. 15.32 death of body Secondly by old Councels excommunication that those which denie their presence to the Church in earth by wilfull negligence may bee euer cut off from the assemblie of the righteous Thirdly wee haue had in the time of fayers on the Saboth day diuers great flouds to the losse of goods and life in many places and this sinne wee retaine of the Italians which make their sunday a day of market Fourthly many times at beare bayting the falling of scaffolds wherby men women and children haue lost some their liues some their limbes and the women with childe haue not beene spared as is yet fresh in the memorie of wise men within the space of twentie yeeres and certainely these were punished to be examples of admonition to the rest although all dyed not let none therefore gather that either they perished by chance of rotten posts or such like or that God did punish them that were slaine and hurt at their pleasures for some other cause but rather thinke that they which dyed perished for that sinne and that the residue are but reserued to a day of iudgement The tryall and examination of the conscience First consider well and examine thine owne heart as beeing set before the throne of the iustice of God whether thou hast at all times reuerently and honourably thought of the Saboth and of the publike ministrie of the word and Sacraments 2. Cor. 5. which God in wisedome hath appointed to be the holy meanes of thy saluation if thou canst not find this humble submission and reuerence of these diuine exercises in thine heart thy conscience pleads guiltie and this Law condemnes thee Secondly whether thou hast prepared thy selfe to meet to the Lord on the Saboth for the diuine maiestie and presence of God the father the Son and the holy Ghost doth fill the sanctuarie and doth reioyce in the holy assemblies of his Saints I say examaine thy selfe of thy preparation by reading meditation prayer conference if thou hast neglected this dutie thy Conscience cries guiltie and this Law condemnes thee Thirdly whether hauing vsed a Godly preparation before thou didst also religiously attend obserue the word of god both read and preached with such reuerence and meekenes as if thou hardest Christ himselfe read and preach vnto thee if thou hast not respected this dutie thy conscience cries guiltie and this law condemnes thee Fourthly Cares whether thy Soule hath not wandred about the cares of this life during the holy exercises on the Saboth that albeit thou wast present in body yet thy minde was so distracted that thy soule was absent and receiued no blessing by any of the holy exercises of the Saboth if thy conscience crie guiltie this Law condemnes thee Fiftlie whether thou hast bestowed this day wholy in diuine exercises as thou art commanded namely in hearing reading meditation conference for the better vnderstanding of things heard and receiued by the publike ministrie if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Sixtly and because this Law giues speciall charge concerning the familie our sonnes and daughters men seruants and maide seruant inquire whether on the Saboth thou hast not respected these both to bring them also to the holy assemblies and by priuate conference to cause them to vnderstand the things they haue heard so instructing them in the knowledge of the truth that they may learne also the true sanctification of the Saboth if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Seauenthly inquire whether after the exercises of the Saboth thou hast remembred the poore and the sicke to releaue the one and to comfort the other if thou hast neglected these duties thy conscience cries guiltie and this law condemnes thee The Minister of Christ Eightly inquire if thou bee the minister of Christ with what care and conscience with what feare and faith thou hast sanctified the Lords Saboth in the preaching of Gods word and administration of the sacraments for he is accursed that doth the Lords work negligently wherefore if thou hast beene negligent in thy dutie thy conscience cries guiltie and this Law condemnes thee Ninthly whether thou hast admitted any knowne wicked sinners to the blessed Communion without any admonition that they may bee reclaimed to grace and to vnfained repentance that they prophane not the holy misteries of Christ and whether thou hast not sorrowed deepely in heart if any such haue past if thou hast neglected these duties thy conscience cries guilie and this Law condemnes thee Tenthly whether thou hast sought and endeauored to plant in the hearts and mindes of all in thy charge with all thy might the cheefe grounds of holy religion which wee call the Catechisme which euery man is bound to learne and know perfectly if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Eleauenthly whether any playes or fighters bee suffered in Church or Church-yard or in any other place appointed for gods holy worship such as by authoritie may restraine these enormities do not their cōsciences cry guiltie Twelftly If thou hast any way impaired or infringed the right of Churches the maintenance of Gods publike ministrie orintermedled with the benefices Mal. 3.8 Rom. 2.22 tithes and anuities of Churches due to the ministers of Christ which attend the charge of soules thou hast committed sacriledge and thy conscience cries guiltie and this Law condemnes thee 13. lastly whether thou hast spēt the Saboth or any part of the Saboth in the workes of thine ordinarie calling or in lawfull recreations games or in feasting dicing dauncing or in any such exercises lawfull or vnlawfull if thy conscience crie guiltie this Law condemns thee and thou art in the hand of God to receiue sentence euery day houre and minute The fift Law Honour thy Father and thy Mother Verse 12. Tremel
recouered then this for a fallen witnesse is like an hammer a Sword and sharpe Arrow Prou. 25.18 which wound so dangerously as that few so wounded can be preserued with life And that if thou takest away a mans good name thou dost not onely hurt his heart and life but thou makest him also vnprofitable to many which bee to receiue good by him In giuing testimonie euer remēber these foure poynts first set God and his truth before thy face and remember thou standest in his presēce who searcheth harts Ps 129. Secondly away with affections feare loue and hatred cast thou far from thee Thirdly consider well the cause and matter and not the person of any man Fourthly doe neither adde nor detract from the matter bee it good or euill Secondly the Lord here condemneth all such his vicegerents as peruert iudgement and iustice And here to waigh rightly the greatnesse of this sinne first wee are to remember that God is the Lord of all iustice and true iudgement wherefore their sinne is great if they which occupie his place and stand in his steade peruert iustice and iudgement in his name such corrupt Seruants prouoke him greatly which defile the Lords throne and holy seate of iustice Secondly his great charge ought euer to bee remembred Leu. 19.15 Yee shall not doe vniustly in iudgement for this cause make diligent inquisition Deut. 19.16 Doe as Iob did Chap. 29.12 He sought out the truth and pluckt out the pray out of the vnrighteous mans teeth And take heede of gifts for they blinde the eyes of the wise and peruert the words of the righteous Exod. 23.6.7.8 Quest 148. Proceed to the affirmatiue part Ans First here the Lord chargeth vs that wee haue a religious care for the gaining and preseruation of our owne good name Phillip 4.8 and estimation in his Church and among his people hereof hee warneth vs often in many Scriptures how precious a blessing our good name is A good name is better then a sweet oyntment it comforteth the heart of him which hath it it increaseth marrow and fatnesse in his bones Prou. 22.1 and 15.30 And againe The righteous shall be had in an euerlasting remembrance Psal 112.6 And the memorie of the iust shall be blessed but the wicked shall rot Prou. 10.7 And Salomon assureth vs it is more to be valued then great riches and the price of it is aboue siluer and gold Prou. 22.1 And assuredly the faithfull haue so esteemed it in all ages and seruing God in faith and feare obtained such a name as make them shine like starres and pearles to their great honour before God men and Angels Heb. 11.2 And we are to remember that this grace being lost the best works of men haue lost their grace crowne and credit Gen. 34.30 A good name may not vnfitly be thus described It is a good report for walking in faith and godlinesse with God Description in loue sobrietie and iustice before men without reproofe First that this grace is obtained by faith in Iesus Christ Heb. 11. ver 2. and 39. are cleere proofes Next that this oyntment is compounded of other vertues richly prized with God and his people is no lesse manifest by the testimonie of the same spirit If a good name then must bee purchased by faith and a vertuous conuersation then the first step to it must bee this first to auoid grose sinnes for it is impossible that we should haue faith to please God if wee haue neuer repented vs of dead workes Heb. 6.1 if wee liue and lie in sinne against knowledge and conscience Next wee must also carefully auoide light sinnes as the world accounts them for that is true which Salomon speaketh Like as dead flyes cause to stinck and putrifie the oyntment of the Apothecarie so doth a little folly him that is in estimation for wisedome and for glory Thirdly wee must also with no lesse watchfulnesse auoyde all occasions of sinne in our selues and all occasions of euill reports against our selues The second step to a good name is to bee rich in faith and good workes for they which shall endeuour to honour God in both Mat. 5.16 God will honour them Deu. 26.19 1. Sam. 2.30 Secondly the Lord giueth vs here a speciall charge to speake the truth in all affaires and occasions of this life but then most heedefully when wee are called into his presence into the assemby of Gods into the place of iudgement and iustice which is a type on earth of Gods throne in heauen Zach. 8.16.17 Thirdly here to keepe vs in the obedience of this Law wee must bee mindefull of these rules following First to reioyce when wee heare well of any mans good name and fame Rom. 1.8 Secondly to shew all curtesie and loue to others by countenance word and action Tit. 3.2 Thirdly to giue all doubtfull reports of our brethren the best interpretation 1. Cor. 13.7 Fourthly to reiect all euill reports and flying tales tending to disgrace any man Prou. 25.23 Fiftly to couer infirmities what may bee Prou. 10.12 Sixtly to bee euer plaine and simple without colour or sucke or fraude in any matter 2. Cor. 1.12 Examination of the Conscience First inquire diligently how thy heart is affected towards other men specially thine acquaintance whether thou dost inwardly in heart carry any hard conceits and euill surmises against any man whether in obseruing other folks words and deedes thou hast wrested and constrained them to the worse part if thy consceince plead guiltie this Law condemnes thee Secondly whether thou hast enuied maligned or beene grieued in heart for the graces of God on other men Psal 37. or for their wellfare and prosperitie or whether thou hast wished in heart the downe-fall or disgrace of any man if thy conscience pleads guiltie this Law condemnes thee Thirdly whether thou hast discouered thy neighbours infirmities or any of his secrets to his griefe shame and disgrace or whether thou hast by any sinister meanes gone about to learne the secrets of other men with any purpose to lay them open to their disgrace if thy conscience pleads guiltie this law condemnes thee Fourthly whether thou hast sought by foolish iesting mocking taunting or gibing any way to disgrace other men or to impaire the credit countenance of any by such vaine courses if thy conscience pleads giuiltie this law condemnes thee Fiftly whether by smoothing soothing flattering speeches thou hast hardned any man in his sinnes or extenuated grose sins as light faults if thy conscience pleads guiltie this law condemnes thee Sixtly whether thou hast spoken any vntruth or lye to the disgrace of any man or dissembled the truth or not vttered and maintained it when and as often as iust occasion was offred for the vpholding of any mans credit if thy conscience pleads guiltie this law condemnes thee Seauenthly whether thou hast purposely and wittingly depraued the good speeches or the good proceedings of any man or prouoked others
elect and all degrees and condicions of life whatsoeuer for all shall not be saued Es 53.11 My righteous seruant by his knowledge shall iustifie many and shall beare their iniquities Ioh. 3.36 Hee that beleeueth in the Sonne hath eternall life he that beleeueth not in the Sonne shall not see life but the wrath of God abideth on him for euer If all were saued or ordained vnto life Rom 9.10.11 Eph. 1. then had God no freedome of eternall election of some vnto life Quest 8. I see the beleeuers onely haue interest in Christ and his Gospell proceede on and tell vs what is faith Ans Faith is a gift of God whereby wee giue assent or beleefe to euerie word of God written in the old and new Testament or we may well discribe it as the Apostle to the Hebrewes to bee the ground of things hoped for Heb. 11.1 and the demonstration of things not seene for first whereas the things we hope for are not with vs in present possession faith giues rest and stay vnto our hearts concerning the truth of them euen of all the insearchable riches of Chirst Secondlie whereas the things wee hope for are inuisible faith giues vnto our mindes a berter and more certaine demonstration of them then wee can possiblie haue of any naturall thing by sense or by discourse of reason when our euidence is most demonstratiue from the causes beecause faith is grounded vpon the infallible and most certaine euidence of Gods holy truth there is a necessarie relation betweene faith and gods word But if yee desire yet a more speciall definition of faith we may truely say that a true iustifying faith or the faith proper to the elect is a a Eph. 2.7.8 supernaturall grace which the spirit of God works in the heart by the b Rom. 10.14.17 Gospell whereby euery childe of God doth c Io 1.12 apprehend and apply Iesus Christ with all his benefites vnto himselfe The speciall worke of faith is to apprehend the promise of grace Gal. 3.14 That wee might receiue the promise of the spirit through faith or Christ in it for hee is the substance of the promise and whole couenant and with him we haue all things which concerne our good in this * 1. Tim. 4.8 life and in the life to come by the same faith Confidence is a fruite of faith Ephe. 3 12. for no man can trust in God till first hee bee perswaded of Gods fauour in Christ The propertie of faith principally is to apprehend Christ but ioyne loue to it and it is effectuall in duties to God and men Quest 9. Are there not other kindes of faith spoken of in the Scripture besides the true iustifying faith proper to the elect Ans There are three other kindes common to the elect and reprobate First an Historicall faith in this note euen in the wicked men and Angels first they know the truth of God written secondly they beleeue the truth of Gods word that it is the truth thirdly they tremble The second kinde of common faith is the temporarie faith which goes a degree further then the historicall which is to professe the Gospell but without sense of the power of it or loue or liking to it this faith may proceed yet to a great reioycing and to some barenly fruite and yet is it but false and temporarie first beecause it neuer is of long continuance for in the heate of afflictions it vanisheth away and it is grounded on temporarie causes first a light vaine desire of knowledge secondly praise of men thirdly on riches and earthly preferments the common motiue of liking or disliking of religion with this kinde of men the grounds of this faith then being vaine and vanishing this faith therefore soone vanisheth away The third kinde of common faith is the faith of miracles when a man grounding himselfe on some speciall promise or reuelation from God doth beleeue that some strange and extraordinarie thing which he hath desired or foretold shall come to passe by the worke of God This kinde shall bee reiected in the last daie with the reprobate 1. Cor. 13.2 Mat. 7.22 Quest 10. How is the true sauing faith wrought in vs how growes it and by what meanes is it cherished and preserued Ans First the holie Ghost by the a Rom. 10.14.17 preaching of the Gospell by b Act. 8.7 reading of the same by c Ps 1.2 119. meditation and by d Act. 17. Mal. 3. conference with the holie Seruants of God workes faith in our hearts Priuate reading of the Scripture and meditation gathers sticks preaching and conference kindles Gods fire in vs after followes praier and the vse of the Sacraments for the confirmation of faith in vs that the fire may grow vp to a flame Heb. 6.2 and 9.14 to burne vp and to censure our dead works by the power and grace of the holie Ghost applying the blood of Christ vnto vs which the hand of Faith receiueth and retaineth to the renuing and reforming of the mind of the hart and conscience that the whole man after this admirable change in repentance as a new creature may serue the liuing God Secondly when the seedes of this faith are first sowen in our hearts by the holie Ghost by the meanes aforesaid for a time our faith is but weake like the hand of an infant which can when hee is called put forth his hand but receiue little and retaine lesse his desire onelie is accepted for the deede So in the faithfull when they are become poore in spirit and in sight of their spirituall pouertie and nakednesse mourne Mat. 5.3.4.5 and in mourning are so exercised that they are truelie humbled when I say they are so humbled that they doe not onelie desire to bee saued but also hunger aboue all things to bee at peace with God through Iesus Christ This hungrie desire of grace with God is often commended and accepted Psal 10.17 Lord thou hast heard the desire of the poore 143.6 My soule desireth after thee as the thirstie land Psal 145.19 He will fulfill the dâ—sire of them that feare him Nehe. 1.11 O Lord I beseech thee let thine eare now hearken to the prayer of thy Seruant and to the prayer of thy Seruants who desire to feare thy name This small beginning and weake faith because of weake knowledge in the misterie of saluation doth at the first yeeld assent to the truth of all Gods written word desiring to gaine more knowledge and to liue sincerely according to the measure of knowledge grace receiued this faith I say may well be called as yet an implicite faith because it hath much folding and doubting but being well exercised and continuing in the meane of grace and knowledge preaching reading praier meditation conference vse of the Sacraments singing of Psalmes mercifulnesse to the poore c. growes vp in time to bee a strong Faith This I expresse and proue
in God the holy Ghost Neither doe I say thus for that I beleeue that there are three Gods but for that there are three distinct persons in a 1. Cor. 8.6 Deut. 4.32.39 one most diuine essence euer to bee acknowledged euer to bee distinguished b Mat. 28. by their essentiall and incommunicable properties the one from the other And whereas I am to say thus I beleeue I am giuen to vnderstand that whereas there are among men in Arte two onely kindes of demonstration one by sense and the other by discourse of reason here the beleeuer hath a third kinde by * Heb. 11.1.2 faith farre more excellent then both for faith onely and no reason of man shall euer giue vs any demonstration of the misterie of the Trinitie or of any Article of the faith For Faith lookes into the glasse of Gods holie truth and finding that God hath so reuealed and manifested himselfe vnto vs I am to beleeue and rest vpon his holy truth Whatsoeuer wee doubt of wee bee to search whether there be not any word of the Lord concerning the matter which being found wee giue our mindes to rest knowing assuredly that the least title of the truth is more * Ier. 31.36.37 Mat. 5.18 firme then the whole frame of heauen and earth and there shall not fall any thing of the word of the Lord to the ground Quest 15. What meane you by these words I beleeue in God and what promises respects Faith in these words Ans First I say thus much in effect that according to the measure of knowledge and grace recieued I professe that I rest my soule vpon euery truth and promise which God hath giuen vs in his word concerning him or my selfe and my saluation Secondly I know professe and am perswaded that the true God three in persons one in substance is my God Thirdly I professe that my whole affiance and trust is in this God alone and that I haue wholy giuen vp my selfe vnto him to bee taught by his word to bee redeemed by his Sonne and to bee sanctified and grouerned by his holie spirit Here it is cleere first that ignorant people cannot make any true profession of Faith albeit they repeate the Creed ten thousand times for the beleeuer must haue knowledge Rom. 10.14 this the Apostle testifieth saying how can they beleeue in him of whom they haue not heard how can they heare without a Preacher Secondly if this bee true that to beleeue in God requires a holy affiance in God I must looke well to it that I commit my soule and body and all things I haue vnto Gods prouidence and custodie this wee bee commanded by word and example by word Psal 37.3.4 Trust in God do good and commit thy way vnto the Lord and trust in him Againe 1. Pet. 4.19 Let them that suffer according to the will of God commit their soules to him in well doing as vnto a faithfull creator As a friend trusteth his deare friend with his best things so must wee commit our very soules vnto Gods custodie By example the Apostle saith I am not ashamed of my suffrings for I know whom I haue beleeued and am perswaded that he is able to keepe that which I haue committed vnto him against that day Let nothing carry thee to the creature from the creator vnder the crosse God doth greatly respect such as trust in him 1. Chro. 34.27 And contrarily reiecteth such as distrust Psal 78.21.22 and though all the world perish stand fast vnder his wings Psal 91.1 Thirdly if to beleeue in God bee to rest vpon his word and promises then must I looke well how much I doe reioyce and trust and haue respect to his word so much is my faith and beleefe in God Here remember Psa 56.34 where Dauid knits these things together When I was afraide I trusted in thee I will reioyce in God beecause of his word I trust in God and will not feare what flesh can doe vnto mee Speciall promises here to bee respected are these and such like I will be God vnto thee and thy seede after thee Gen. 17.7 The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne Exod. 34.6.7 This God in whom I beleeue is a spirit eternall infinite most wise immutable most wise and most iust one in essence three in persons This God fils heauen and earth first by his essence For in him we liue and moue and haue our being Act. 17.28 Secondly by his power of him through him and for him are all things Rom. 11.36 Thirdly by his presence and prouidence for hee ruleth and disposeth of all creatures causes and effects in heauen and earth and bringeth them all to that end which in his owne most holy wisedome he hath appointed Quest 16. Now proceed to the three titles here set downe in the first article Ans First I take it in this Article I may well expresse my meaning and Faith on this manner First I beeleeue in that God who is the Father of Iesus Christ by nature and my Father in Christ by adoption Secondly I beleeue that God the Father of Christ and my Father in him is Almightie the soueraigne Lord of Lords which hath all power and authoritie in his owne hands Thirdly I beleeue that God the Father of Christ and my Father in him is the maker of heauen and earth and so consequently the preseruer and vpholder of all things First 1. Father of Iesus Christ first difference betwene the true God and false Gods for this title the Father doe not adde this word to the former without a distinction for the father is not God onely but God is the Father Son and holy Ghost If any man would conceiue in minde rightly of the diuine nature of God hee must conceiue of God or of his diuine essence absolutely if hee would conceiue and meditate of any of the persons hee must thinke and consider of the same relatiuely with personall proprieties Here some haue doubted because the Father is set in the first place whether the Sonne and the holy Ghost haue their beginning of the Father The answere is the Sonne and the holy Ghost haue not a beginning of their nature or of their diuine essence of the Father but of their person onely the person of the Sonne is from the Father by an euerlasting gouernement and of the holy Ghost is from both by an euerlasting proceeding but the diuine essence of these three persons is vncreate vnbegotten and proceeding from none And wee must remember to hold fast this mistery of the Trinitie first that wee may discerne this true God from all false Gods Secondly that wee may conceiue in our mindes rightly of God We can haue no faith in the thing which is vtterly vnknowen euen as hee hath manifested himselfe in his word Thirdly and it is
may bee fit to attend the publike ministrie Ans When a man hath well emptied himselfe of all the former euils then let him remember a preparation and sanctification first of the minde by reading and meditation secondly of the heart by fasting and prayer First to prepare the minde preaching and reading must neuer bee seuered In reading regard for matter 1. Reading that specially which concernes thee and carefully the booke and text which is handled this was the practise of the holy Prophets Daniell 9.2 and Dauid Psal 119. of the people of God Act 17.11 Secondly let meditation follow 2. Meditation for this is the life of reading and of all good learning Psal 1.2 and 119.97 If the Diuell cannot keepe vs from reading hee will endeuour to barre vs from meditation Secondly prepare the heart for there rests the immortall seede of regeneration Pro. 4.4 Psal 119.11 Luke 8.15 This preparation is first by prayer 1. Prayer pray earnestly for a good heart examine carefully and soundly the affections of thine heart how sinceere they bee for wee doe not often that wee know to be best but that our heart fancieth and liketh as best And here know this that a willing desire to learne is a singular grace of God pray heartely for it that the word may bee as a sweet and comfortable food vnto thy soule Iob. 23.12 for the hart prepared hath two good properties first a most reuerend feare of Gods word Esay 66.2.3 secondly an hungring desire to feede vpon it and to receiue it this desire is sometimes called faith Io. 4.39.42 Heb. 4.2 2. Fasting Next fasting is hereunto a speciall help as appeares in the practise of the Godly in all ages Quest 74. So much for preparation before what say you for attention which is the second dutie required in him which will heare the word of God to his saluation Ans Here the spirit of God seemes to require of vs these three things first a diligent attention of the eare to heare secondly a considerate intention of the minde to conceiue thirdly a faithfull retention of the heart to hold fast and keepe the holy will of God reuealed 1. Attention First for attention God requires the eare specially and the eye to attend on him while he speaketh the eare Eccles. 4.17 Rom. 10.14 Prou. 2.1.2 Psal 45.10 the eye Luke 4.20 a Nehe. 8.3 Luke 5.1 Act. 8.6 10.33 Origen hom 12. in Exod. contrary to this reuerend attention are these sinnes sleeping talking gazing reading in the holy assemblies Secondly God requires a godly minde to consider well and seriously of the holy word which is taught this will cause men to obserue wisely the booke the text and the doctrines which are deliuered 2. Intention a fearefull signe of wrath is it to heare much and to vnderstand nothing this speakes the Apostle 2. Cor. 4.3.4 If the Gospell bee then hid it is hid to them that are lost In whom the God of this world hath blinded the minds that is of infidels that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them Deut. 29.4 here let it not content thee to obserue some words or sillables or sentences but wisely consider of all doctrines and exhortations and learne to referre all to speciall heads and grounds of the Catechisme This intention is a true note of the Lords worke in opening the heart Act. 16.14 Thirdly 3. Retention whereas God here requires a faithfull retention of the heart know this that a good heart to keep the word is a great treasure and a speciall grace of Gods holy spirit And this heart men haue which are so changed and so renued in heart that they can finde in their owne hearts those liuely impressions and formes of doctrine as it were effectually grauen or pictured in their owne hearts by the working of Gods spirit in the ministrie of the word Rom. 6.17 and obey from the heart vnto the forme of the doctrine wherevnto they are deliuered desiring to retaine the word that they may fruitfully practise it Luke 8.15 Ioh. 13.17 Mat 7.21 Quest 75. And what is to bee done after that wee haue heard the word preached Ans Here againe God requires meditation of vs that wee may possesse the good things wee haue heard and that they may haue deeper impression in vs. This meditation is either with our selues or with others Meditation with our selues is eyther of the mind or of the heart The meditation of the minde is a discoursing with our owne vnderstanding of all that wee haue heard and can remember a number are well affected with the word in the Church and for want of this exercise when they are gone their affection soone dyes in them And here wee labour yet better for the clearing and vnderstanding by the light of the Scriptures of all such doctrines as wee haue receiued Psal 119. This meditation the Heathen call the refining of iudgement the life of all good learning This serues well for the increase of knowledge and sound iudgement The meditation of the heart followes after and here by due examination of our hearts wee cause the things wee haue heard and well conceiued to worke vpon our hearts and affections Act. 2.37 Wee must first settle our iudgement before we either feare or chere vp our hearts least we haue false feares or false ioyes many haue iudgement and yet haue not their hearts purged because thy ioyne not affection with iudgement Meditation with others is eyther with god or men Meditation with God is by prayer or in prayer to remember and to recite the good things we haue heard beefore the Lord desiring his holy spirit to write and to engraue the same in our hearts according to his holy promise Ier. 32. Meditation with men wee call conference with the Godly and this is with the brethren either of the same congregation which heard with vs as our owne familie Act. 17. and others Mal. 3.16 1. Pet. 3.15.16 or the Godly Pastors and Teachers themselues if neede require Act. 2.37.13.42 Mar. 4.10 And thus continuing in these holy exercises the true worshipper shall attaine by degrees Gods gratious blessing in time an assurance of spirituall wisedome and vnderstanding Col. 2.2 his weake faith Mat. 17. shall bee made strong in Christ hee shall haue an assurance of faith Rom. 4.21 his loue shall bee from the heart and vnfained and lastly he shall attaine a sound iudgement to discerne good and euill Heb. 5.14 Phil. 1.9 Quest 76. Now let vs come to the third forme of Gods worship which is inuocation here first let vs heare breefly how the Lord stirreth vp his people to this kind of worship and next what speciall rules bee giuen to binde vs to the forme hee hath prescribed in his word 1. Gods charge Ans Motiues vnto prayer are these following First Gods charge ought to moue vs vnto this holy exercise