mark 12 30 cleaue vnto him that I should not doe after the abhominations of any d Deut. 75 esay 30. 22. Idolatrous people to worship stockes or stones that I shoulde not e zach 13. 12 deut 13. 2 3. hearken to any false Prophetes that teach their own fantasies and not the word of God that I should not seek to f Deut. 8 10 18 11 12. esa 8 19. acts 19. 13. gal 5 20. any Sorcerers coniurers witches soothsayers charmers or any such but that I should harken vnto g Mark 9 7. Christ alone and adde h Reue. 22 18 19. prou 30. 6. nothing to the word which he hath spoken but put all my i Ierem. 17 5 18 7. trust in God alone k Rom. 10 13 psal 50 16 2 tim 2 22 call vpon him alone l Malac. 10 math 10 28 luke 12 5. fear him alone and m Math 10 37 phil 3 7. 8. loue him aboue all PA. VVhat meaneth the second commandement that we shall not make any grauen image TI. In this commaundement be contained three thinges first that we should not thinke God to be like either n Deut 4. 15 c. act 17 27 esai 40 18 25 esai â—6 3. man or woman gold or siluer or any other thing and therefore that we make no image of God in any case Secondly that onely o Iohn 4. 24. in spirit and truth we worship God alone and beside him none p Psalm 97 7 esaâ— 44 19 dan. 4 18. other no Saint no Angell no creature and therefore that vve make no image of any other thing either to worship the image it selfe either God Saint or Angell by the image neyther q Abac 2 18 ierâ— 10 14 16. yet to this ende to be the better put in minde of God by the image Thirdly that we worship not God in any r Deut 12 32 5 32 ios 1 7 outward worship according to our ovvne fantasies but onely as himselfe hath commaudded in his vvorde PA. VVhat meaneth the third commaundement Othâ—â— forbidden The vse of the Sabbaoth that we should not take the name of God in vaine TI. God chargeth vs in this commaundement these three things first that a Deut. 28. 58 59 p al. 8 1 iere 10 6 2 â—hro 29 13 we vse with most high reuerence the name of God whensoeuer we speake or think vpon him Secondly b Deut. 18. 10 11 12. esai 8 19 47. 9 mal 1 3 5 gal 5 20. that we neuer blaspheme the name of God by coniuring witchcraft sorcery or charming or any such like neyther by curssing nor banning Thirdly that we neuer swear by the name of God in our commoÌ„ c Math 5 35 36. iam 5 2. talke althogh the matter be neueâ— so true but vvith feare and reuerence make mention of the name of the lord our God d Esai 48 1 in truth in iudgement and in righteousnes to e Iosu 2. 12. 2 2 cor 1 23 2 cor 11. 31. gal 1. 20. the glory of God or maintenance of brotherly loue or also before a f Ex 22 11 12. Magistrate in witnessing the truth when we are therevnto lawfully called In vvhich causes vve must sweare by the name of God lone neither by heauen nor earth g ler. 5 7 22 16. amos 8. 14 ephe 1 5. neyther by â—ooke Saint nor Angell nor any creature As for Masse Crosse Roode or such other we ought so to detest such manner of Idols that they shoulde not once be named among vs. PA. VVhat meaneth the fourth commandement Remember thou keepe holy the sabbaoth day TI. The hallowing of the Sabbaoth day is to rest from h Deut 5 14 exod 16 26 our labour in our calling and in one place to assemble our selues together and with feare and reuerence to heare marke and lay i Math. 13 23 vp in our hearts the word of God k Acts 20 7 15 21 13 15 16. luke 4 16 preached vnto vs to l Math 18 19. pray altogether that which we m 1 Cor. 14 15 vnderstaÌ„d with one consent and at the times appointed n 1 Cor. 11. 33 acts 2. 42 acts 20. 7. to vse the Sacraments in faith and repentance and all our life long to o Num. 29 7. heb 4. 9. 10. rest from sinne and wickednes that the Lord by his holy spirite may vvorke in vs his good vvorke and so Superiours honorable Murther Adultery begin in this life that euerlasting rest PA. VVhat meaneth the fifth Commaundement Honour thy father and thy mother TI. The meaning of it is that we should honour that is to say loue feare obey and relieue our a Leuit. 19 3. 3 20 22 23. ephe 6 1 2 3. Patents or any other that are vnto vs in their steede as our b Exo 2â— 28. rom 13. 1 tit 3 1. Princes Rulers Magistrats c Heb. 13 17. 1. thes 5 12. 13 our Pastors and teachers our d Eph. 6 5 6 7. tit 2 â— 10. masters and all other vvhich are aboue vs in any calling placed by God the e Leui. 19 32. aged grayheaded And also all maner of superiouâ—s that they may be honourable they must put on a fatherly affection and shevv them selues in deed parents in f col 3 19 4 1. eph 6 â— 9. defending and guiding their inferiours PA. The sixt commandement Thou shalt doe no murther vvhat meaneth this TI. First the Lord God forbiddeth vs herein all g Gen. 6 9. deut 5 17. killing h Mat. 5 38 39 fighting and i Col. 3 12 13. quarrelling all k Leu. 19 14. reproches mockes and â—aunts Secondly he forbiddeth all killing in heart that is all l Leuit. 19 17 18. mat 5 21. 22. 1. ioh 3 15. anger and malice all desire of m Pro. 20 22 reuenge Thirdly on the other side he commandeth vs to preserue life by exercising n Math 25 35. 36 esai 58 6 7 ezech 18 7. the works of mercy and compassion tovvardes our brethren yea euen tovvards our enemies Fourthly o Math. 5. 44. leui 19 18. uk 6 17. rom 12 17 18 8 13 19. to loue one another invvardly in heart as our selues yea euen our enemies and them that hate vs. PA. VVhat meaneth the seuenth commaundement that vve shall not commit adultery TI. VVe are forbidden herein first all p Rom. 18 â—0 Ieuit. 19 29 deut 23 17. adultery formication and all other q Hâ—b 22 23 24. vnclennes in our bodies Secondly all vnpure r Mâ—ch 5 28. thoughts lusts of the heart Thirdly all other things vvhich might entice vs to such vncleannes as all Å¿ Eâ—ai 3. 16 17. rom 13 13. vnchast behauiour t Eph 4 29. ephe 5 3 4. filthie VVhere dome forbidden Theft forbidden Lying forbidden talke and songs a Deut.
a Cyp. of the Lordes supper Agust vpon Iohn treatise 25 Origen in Math cap. 15. hart by invvard drinking hee is receiued but by the Sacramentall signification he is holden of all men The Sactamentall sort of eating Christes body is iterated as often as the Lords supper is celebrated which is not iterated often times to this end that we shold iterate the eating and receiuing of the Lords body in very deede like as we doe with corporall meate vvhich doth perish after it is eaten but to thintent that in celebrating the remembrance of the Lords death according vnto his institution we may feede our fayth in him and offer a sacrafice of praise vnto our Redeemer For as the breade of life once truely eaten receiued vvasteth not after it is eaten and receiued so it doth not require to haue the iteration of eating and receiuing for it sticketh by them feeding them into euerlasting life vvhiche are once made partakers thereof Hereof I doe admonish men because of the ignorant that they doe not referre the iterating of this eating receiuing to the very heauenly meat it selfe but vnto the sacrament thereof The b Ioh 6 35. 51 54. 55. 1 corin 11 28 29. 1 cor 6. 15. 12. 27. ephes 4 15. 16. 5. 30. continual and vncessing sort of eating Christs body is not sacramentall but spiritual and that onelye haue povver and efficacy to feede vnto euerlasting life vvhereunto vvee must apply those thinges that be vvritten in the sixt Chapter of Iohn This is obtained by fayth onely by which we incorporate into Christe and being once incorporate doe liue in a continuall fruition thereof by the grace of the redemption purchased by his flesh and bloud c 1. Cor. 1. 30. ephe 1. 7. mat 2. 28. 1. tim 2. 6 luk 10. 45 heb 9. 12. 15. 1. pet 1. 18. 19 20. To eate and drinke the flesh and bloude of Christe in this sort is to be continually refreshed continuallye to enioye this Heauenly foode for as Of the Lords Supper Augustine sayth This grace is not consumed with bitings This manner of a Iohn 6. 40. 41. 47. 48. 51. 53. 54. 58. eating is to inioy the euerlasting life purchased by Christs death not onely in faith but in very deede The spirituall eating which I do acknowledge to be in the Lords supper doth derogate nothing of that which I haue said of the coutinuall and vnceassing fruition of the body and bloud of Christ for that spirituall eating is nothing else if it be well considered but a certain putting in b â—uk â—2 19. 1. cor 11. 24. 26 remembrance of this whereby and by the efficacie of calling to remembraunce the grace of Christ once receiued is reuiued againe in the hearts of the faythfull communicantes by the faythe in Christes worde which is set fotth in the supper And this kinde of chewing the cudd vvhich is vsed in the Sacrament of the Lords body and bloud by faith is not vnfitly called the spirituall eating forasmuch as by it the heauenly meate is called vp again into the mouth of the hart to be ruminated and doth so by the sweetenesse thereof most pleasantly refâ—esh our spirite and the meate is also by this order made more sauory and effectuall PA. Tell me what it is to be spiritually present TI. To be c Ioh. 6. 40. 6â— spiritually present is to bee in a spirituall sort that is in such sort as appertaineth to spirites VVherefore vvhen vve say that Christ is spiritually present in the supper we doe not mean of the inuisible presence of his body which the papists do appoint vnder the formes of bread but of that way that he is present by the working of his spirite feâ—ding and refreshing their minds which doe receiue vvith sincere and true fayth that vvhich he gaue at his last supper The trueth of the sacrament deliuered Of the Lords Supper by Christ is not in the a Ioh 6. 54. 55 56. 63. corporal presence of his body in the bread but in the trueth of the word and the efficacy of his inuisible grace Our whole saluation doth stand in this point that the b Math 20. 24. rom 4. 25. gal â— 20. eph 5. 2. 1 tim 2. 6. tit 2 14 heb 1. 3. â— 27 9 14 26 28 10 3 5 â— 7 10 12. 14. body of the only begotten sonne is giuen for vs to God the father vnto death to be c Math. 20 28. gal 3 13 4 5. 1 tim 2 6. tit 2 14. 1 pet 〈◊〉 19. apoc 5. 9 an offering of propitâ—ation or mercy and the ransome of our redemption And therfore vve beleeue that Châ—istes death is auailable to the redemption of the worlde to the forgiuenesse of our sinnes and for our reconcilement vvith God the father Moreouer vvee beleeue that our onelye succour and refuge is to flye to the mercy of our father by Iesus Christ and assuredly to perswade our myndes that he is the obteiner of forgiuenesse for our sinnes and that by d Math. 20 28 titus 2. 14. 1 peter 1. 19 â—poc â— 9. his bloud all our spottes of sinne be washed cleane that he hath pacified and set at one all things by the bloud of his crosse that hee by the same one onely sacrifice vvhich hee once offred vpon the crosse hath brought to effect and â—ulfilled all things and that â—or that cause he said when he gaue vp the ghost e Iohn 19 30. It is finished as though hee vvould signify that the price and ransome vvas novv full paid for the sinne of all mankind Lastly vve agree in this vnity in the Lord that that redemption once made in verity for the saluation of man continueth in full effect for euer and worketh vvithout ceassing vnto the end of the vvorld that the sacrifice f Heb. 5 6 7 26 9 11. 12. â—4 10 9. 10. once offered cannot be consumed that the Lordes death and passion is as effectuall the vertue of that bloud once shed as fresh at this day for the washing avvay of our sinns as it vvas euen the same day that it flovved out of the blessed side of our sauiour Of the Lordes Supper PA. VVhat couenances or similitudes be there in the Lordes supper TI. Ther must be three similitudes in this sacrament a similitude of nourishing of vnitie and of conuersion The similitude of a Ioh. 6. 35. 53 54 55. nourishing is this that as the bread and vvine do nourish our bodies and comfort our outvvarde man so the body and bloud of Christ be the meat and food of our soules and do comfort the invvard man Secondly the similitude of vnitie is this that as this loafe of vvhich vve eate vvas made of many cornes of vvheat by the liquor of water knoden into dovve and yet is but one loafe and as the vvine vvas made of the iuyce of diuers grapes yet is
manner of thing I pray you vvere this forsaking the b psal 102. 21. 23. liuing God that c psal 50 15 ephe 3. 20 heareth our praiers that is most mighty most d Psal 50 15 89 26 27. ready to help vs that calleth vs vnto him that in the vvorde of trueth e Ioh. 16. 23. 24 promiseth and sweareth that vvith his diuine power and succour he will defend vs forsaking him I say to flee to men dead deafe weak which neither haue promised helpe nor are able to râ—leeue vs to whome God neuer gaue the office to help vs to whome vve are by no scriptures directed wherevpon our â—aith may surely f â—o 10 8 14 17 14 23 heb 11 6. â—est but are vnaduisedly carried away trusting only vpon dreames or rather dotages of our heade PA. VVhat way or accesse haue vve to God the Father TI. God the father is to be called vppon in the name and vpon trust of g psal 79 8 â— dan. 9 18. iohn 14 2 3 13 16. 23 eph 2 18. 1 tim 2 5 heb 4 16 â—5 19 20 22. Christ alone for hee alone aboue al other most singularly loueth vs so far that he will do all thinges for our sakes he alone is vvith God his father at vvhose right hande he sitteth in most hye fauour that he may obtaine vvhat he vvill of him he therefore alone is the h Math. 3 17 12 18. mediator of God and men the men Iesus Christ he alone I say is the i 1 Ioh. 2 1. 2 5 heb 8. 15. mediator of redemption and also of inuocation in vvhose k Iohn 14 13 16 23 26. name alone the holy scriptures do expresly bid vs goe vnto God the father adding also promises that he by his intercession vvill bring to passe Perseuerance in prayer A comparison betweene the old man and the nâ—â— that we shall obtayne all that vve pray for othervvise vvithout a Iohn 15. 5. ephe 2. 12. 1â— Christ the care and heart of God abhorreth man PA Let me heare what thou thinkest concerning perseuerance in prayer TI. Concerning perseuerance in prayer Christe him selfe reacheth vs by the parable of the b Luke 11. 8 18. 1 21 â—6 rom 12. 12 ephe 6 18 collos 4 â— thes 5 17 1 tim 2 1 1 peter 4 7. three loaues and of the vvidovv and of the wicked iudge vvhereby we are taught to continue in prayer with all earnestnes and feruent supplication and neuer to faynt or giue ouer vntill vve be assured in our spirit that our prayer is heard The prayer of the humble sayth the sonne of Syrach goeth through the cloudes it ceasseth not vntill it come neare and it vvill not departe vntill the moste hie God haue respect thervnto Behold saith Dauid c Psal 12â— 2 as the eyes of seruants looke vnto the handes of their masters and as the eyes of a maiden vnto the hande of her mistresse so our eyes vvayte vpon the Lord our God vntill he haue mercy vpon vs. And thus must vve not ceasse to doe vntill vve may boldly say also with Dauid d Psal 66. 19 20. The lord hath heard the voyce of my vveping the Lord hath receiued my prayer PA. VVhat comparison is there betvveen the old man and the nevv TI. A man that is regenerate consisteth of tvvo men as a man may say namely of the old e Rom. 7 6 ephe 4 22. â— pet 1. 23 collos 3. 10. mâ—n of the nevv man The old man is â—ike to a mightie Grant whose birth is now perfect but the new maÌ„ is like vnto a little childe vvhose birth is not perfect vntill the day of his generall resurtection The old man therefore is more strong lustie and stirring theÌ„ is the nevv man because the birth of the new man A comparison betweâ—ne the old man and the new is but begunne novv and the olde man is perfectly borne And as the old man is more stirring lustie stronger then the new maÌ„ so is the nature of him cleane a Rom. 7. 15. â—6 22. 23. contrary to the nature of the nevv man as being earthly corrupt with satans seed the nature of the nevv man being heauenly and blessed vvith the celestiall seede of God So that one man in asmuch as he is corrupt vvith the seed of the Serpent is an olde man and in asmuch as he is blessed vvith the seed of God from aboue he is â— nevv man And as in asmuch as he is an olde man he is a sinner and an enemie to God so in asmuch as he is regenerate he b Rom. 6. 5 6. 7 gal 5. 19. 16. 1. pet 2. 24. 1. â—ohn 3. 9. is righteous and holy and a frieâ—d â—o God the seede of God preseruing him from sinne so that he cannot sinne as the seed of the serpent vvherewith he is corrupt euen from his conception inclineth him yea enforceth him to sinne and nothing else but to sinne so that the best part in man before regeneration in Gods sight is not onely an enemie but emnitie it selfe One man therefore vvhich is regenerate vvell may be called alvvayes iuste and alvvayes sinfull c Col 3. 10. 1. iohn 3. 9. iust in respect of Gods seede and his regeneration sinful in respect of Sa tans seede his first byrth Betvvixt these tvvo meÌ„ therfore there is continuall conflict and vvarre most deadly The fleshe and olde mâ—n by reason of his byrthe that is perfect doth ofter for a time d Rom. 7. 15. preuaile against the nevv man beeing but a childe in comparison and that in such sort as not onely other but euen the children of God them selues think that they be nothing else but olde and that the spirit and e Psal 51. 12. seede of God is lost and gon avvay vvhere yet notwithstanding the truth is othervvise the spirite and seede of A comparison betweenâ— the old man and the new God at length appearing againe and dispelling avvay the cloudes vvhich couer the sunne of Gods â—eede from shyning as the cloudes in the ayre doe the corporall â—un so that oftentimes a man cannot tell by any sence that there is any sunne the clouds and windes so hiding it from our sight euen so our cecytie or blindnes and corrupt affections do often shadovve the sighte of Gods seede from shining in Gods children as though they vvere playne reprobates wherof it commeth that they a Psal 12. 1. praying according to their â—ence but not b Psal 51 10 11 12. according to the truth desire of God to giue them againe his spirite as though they had lost it and he had taken it avvaye vvhich thing God neuer c Rom. 11 29. numb 23 19 doth in deed although he make vs to thinke so for a time for alvvayes he holdeth his hand vnder his children in their falles that they lye not still as others doe