regard of his former estate a falling Angel 2. His height and pride Lucifer and son of the morning 3. His enmity to God the evill one 4. His enmity and malice to man Satan and the deceiver and destroyer 5. His antiquity of malice and subtilty the old serpent the old enemy 6. His cruelty the red Dragon and roaring Lyon seeking whom he may kill or devoure 7. His mischievous nature and condition the Divell 14. Whence his enmity to God Out of ingratitude and despaire without grace or hope ever to attaine his favour having had so glorious an estate and so contemptuously forsaken it as those falling Angels did and since accursed and reserved under chaines of Gods wrath to judgement thence even hating all goodnesse 15. Whence his enmity to man Out of inveterate malice and envy of his future happinesse as who shall by Gods appointment possesse the place of those forlorne and falling Angels so rather wishing them with him involved in Gods wrath and torments of hell then to attaine to heavenly blessednesse 15. How is he here and usually deciphered As the Author of all evill Sower of tares in Gods field Seducer of mankind 16. How the author of all evill As he first hatched sin in all places Both Heaven Paradise The Earth 17. How in heaven By his pride and disobedience to God the cause of his fall from thence 18. How in Paradise By his subtilty and temptation of our first parents to sin which bred the subversion of them us and all mankind 19. In what manner First tempting Eve the weaker vessel to the tasting of the forbidden fruit and so to disobedience setting her in the way to subvert Adam in whom we all sinned and dye 20. How the offence Disobedience to Gods command that proved his and all our ruine 21. How is it our ruine By originall guilt as we were in his loynes and in him sinned and in and with him all flesh and mankinde accursed 22. How author of sinne now on earth As at first the cause of that first fall and originall guilt whereby we all perish so still setting forward and provoking us to evill ever since 23. How so By his wicked motions and suggestions to sin within us By his wicked agents and instruments evill men without us 24. How his motions within us As the good Spirit of God moveth us to goodnesse and giveth grace this evill spirit taking occasion of our originall guilt and inclination to evill as a spirit working on our spirits if Gods good Spirit leaveth us never so little perswadeth our too yeelding hearts to evill 25. What are his suggestions All evill thoughts of sin and rebellion against God and his Commandements all prompting occasions and provocations to sin by his subtilty ministred God suffering him as the sight of the forbidden fruit the tempting and lying words in Paradise uttered his and sins deceitfulnesse ever since 26. What agents and instruments Within our selves our owne false hearts and lusts without us all evill men and leud company by evill words and examples enciting us to sin and perswading us to wickednesse which wee are by corrupted nature too prone to hearken unto and follow 27. How soweth he tares in Gods field By such meanes in the Church and members thereof either corrupting them by his suggestions leud agents and instruments and their wicked examples inciting them to evill or detaining them from doing good 28. How seduccth he mankind Adam in Paradise who fell by actuall disobedience and involved his posterity in originally diffused sin and all others ever since by his like practices and subtilties bringing that originall blot into actual and habituate offence and enmity with God 30. What are his workes Sinne in all the branches and kindes thereof whether of omission commission error ignorance presumption c. 31. How are they his workes God is the author of all goodnesse the world and all things therein created by him and every good grace thought word and work by his power produced so his workes accounted when on the contrary side all difficiency from goodnesse the worke and contriving of the Divell or a backsliding from God and goodnesse for such is the nature of sin 32. In what manner are they his workes As he is the first lyer and father of lyes for by his lying came error by error solly by that foolishnesse sin and disobedience so sin came from him and all error foolishnesse lying against God the truth and the like are his workes 33. What are the qualities of his workes Opposite to the works of God which are done in truth goodnesse and righteousnesse 34 As how 1. As they are found to be both false so error lyes foolishnesse hypocrisie and the like whereas the workes of God are true and stand fast for ever founded in verity and judgement 2. Ill as all sin and wickednesse but Gods good so all that he created was good 3. Unholy but Gods workes are holy and honoured for ever 4 Workes of darknesse shunning the light and flying from the sight of God But Gods works are true and righteous and just and holy and good in the light and perfect stable for ever 35. What are sins of omission As all sins are a blotting out of the Image of God in the soule and originall guilt is the want of originall Justice that should be in us as Saint Ansclme defines it or that inclination to ill that wee naturally drew from our first parents loines by ignorance in the mind and concupiscence in the flesh as Hugo speakes consisting in a pravity of nature in generall and subjection to punishment eternall and actuall sins thence budding are every action both internall and externall as thought wish word or deed against the law and will of God so sins of omission are the omitting of that good we ought and by that law that we are commanded to doe or the viclation of the affirmative part or commandements of that law 36. What are the sins of commission The committing of that evill that we are by the law forbidden to doe or the violation of the negative part and commandements of the same 37. What are sins of ignorance The perpetrating of that evill which we know not rightly or the qualifying of the offence and so much the more heinous as proceeding from grosse or affected ignorance 37. What are sins of malice Whatsoever wittingly and willingly is acted with knowledge of the mind and deliberate intention of the will as it were of prepensed malice and neere of kin or neere to sins of presumption 38. VVhat sins of weaknesse and infirmity Sins committed besides our full intention by impotency of affection or perturbation of mind as Peters deniall of his master and the Disciples flying 39. And what are sins of presumption Sins with a high hand of deliberate counsel and in contempt of God and his divine law 40 Are these the workes of the Divell They are as every good thought word and worke
Commandement thou shalt not take the name of c. The commination against the breach or neglect for the Lord will not hold him c. 2. What manner of Commandement A negative inferring and enforcing his opposite affirmative viz. not to dishonour or vainly abuse Gods most holy Name but to honour it and use all the holy meanes for the sanctifying of the same throughout all our whole life 3. What is the negative part In the forbidding all abuse of the most holy Name of God whether it be 1. By blasphemy against him his holy word holy things 2. Cursing and banning 3. By filthy swearing whether 1. Falsely 2. Deceitfully 3. Rashly 4. Cunningly 5. Or in any vaine manner and protestation 4. Foolish vowing and impossible unlawfull vowes 5. Or just vowes neglected or not performed 4. What the affirmative part The sanctifying of his name and setting forth of his honour with all our heart and expressed in our words and writings life and workes both by glorifying him his holy name and word By blessing and praising him By religious and godly swearing by him in his truth and to his glory By holy and just vowes and performance of them 5. How the parts opposite or opposed seen As we see glorifying his name opposite to blasphemy Blessing opposite to cursing Religious and godly swearing opposite to rash vaine and prophane oaths Holy and just vowes opposite to unlawfull ones and performance to the breach of them 6. What is understood by Gods name Either himselfe or his Attributes which are himself and whereby he is renowned as his Justice Mercy Power Glory goodnesse c. his Titles as Jehovah Jah Lord God I am c. The meanes whereby he is made known to his Church his holy Word Ordinances Religion and even all his creatures in all his workes As those of his Creation his creatures heaven and earth Characters of his power and glory Gubernation and providence blessings and judgements 7. How is his name signifying himselfe or his Attributes abused By unreverent and ungodly thoughts unholy and unreverent speeches unholy and prophane life 8. How honoured and well used In our hearts by thinking and conceiving of them reverently acknowledging beleeving and remembring him and them effectually In our mouthes confessing and speaking of them and him holy and reverently In our lives conformable to that holy profession 9. How is his name as it signifieth his glory abused By our pride or vain glory neglect or unthankfulnesse as also by idle and unsavoury speeches of him or dissembling suppressing denying or oppugning his truth and by our sinnes to his dishonour 10. How contrariwise herein to be honoured By our desire of his glory speech to his praise and deeds to his honour bringing forth good fruits to his glory and good example of others whereby he glorified in us and by others 11. How dishonoured in his Titles By neglect of them unreverent and carelesse use of them in any wicked light or ridiculous sort or manner By superstitious use of them to charmes exorcismes ungodlinesse By hypocrisie taking his name and profession on us in vaine 12. How honoured by them By our taking them in and to our hearts using them in our speech words and writings and professing them in godly life with all reverence holinesse and humility as in serious in most religious and godly manner 13. How is his word abused In our neglect or contempt of it In our unprofitablenesse and vaine use of it In our evill use to confute truth confirm errors scoffes or jests charmes or inchantments In our disobedience impenitency and prophanenesse notwithstanding our profession of it 14. How well used 1. By our study care and meditation in it Psal. 1. 2. Words ministering grace to the hearers seasoned with the power and efficacy of it 3. Obedience and deeds conformable to the same 15. How in his Ordinances honoured or dishonoured By our due observation to his honour or neglect or contempt of them whereby we dishonour him 16. How in his Religion honoured or dishonoured By upright and inoffensive conversation answerable to our profession to his honour by hypocrisie dissolute and prophane life of carnall gospellers his dishonour in the scandall of Religion 17. How honoured in his workes of Creation By holy meditation and mentioning of them to his glory and our instruction and by pure and sanctified use of them by the word and prayer to our comfort refreshing and blessing 18. How dishonoured in them By our neglect and carelessenesse to consider them prophane and irreligious use or abuse of them to sinne and shame presumptuous use in unthankefulnesse or superstitious use invanity idolatry witchcraft or the like 19. How honoured or dishonoured in his workes of gubernation his blessing or judgements First honoured in the reverent and thankefull receiving and regard of all his blessings whether to our selves or others in joy thankefulnesse and praises dishonoured in the neglect thereof Secondly for his judgements of punishments honoured by our patient bearing them humiliation and magnifying his justice and condoling with others dishonoured by our carelesnesse incorrigiblenesse impatience or murmuring under his hand and chastisements or mockings scoffing scorning or rejoycing at others afflictions Thirdly for his judgements in his particular providence over our estates and fortunes by lots or such like determinations honoured in the lawfull use for deciding controversies elections and the like and submission to his judgement in the same dishonoured by abusing and abusive lots to casting of fortunes and such other trifling and so abused and unlawfull games and idle haunting the same 20. What meane you then by taking Gods name in vaine The dishonour and abuse thereof in generall by all or any of the meanes and usages aforesaid according to the severall acceptations of the same In particular by blasphemy cursing filthy swearing rash and foolish vowes 22. What is blasphemy It is in generall as the word signifieth evill and hurtfull speaking 1. Against man to the damnifying of his good name disparaging and disgracing him so sometimes used 2. Against God to the derogation of his Majesty and so the false acrusation of Naboth went he had blasphemed God and the King but for evill speaking against God and holy things most usually and especially accepted 22. How is blasphemy against God Whatsoever derogatorily spoken uttered or done either against his Person Power and Majesty Attributes Name and Word As Pharaoh Exod. 3. Who is the Lord that I should c. Sennacharib 2 Kings â—9 Who is God of Israel In contempt the Jewes that said of Christ and God let God save him is he will have him and he saved others himselfe he cannot of the Gospell in despite calling it Avangelion and Jesus Jeshu c. as lastly in some sort propahnenesse whereby the name of God and Religion the truth and Christianity is blasphemed Rom. 2. 24. the name of God thus blasphemed among the Gentiles and Davids adultery 2 Sam. 12. so causing
Philip Acts 10. If thou beleevest thou maist be baptized the Eunuch answered I beleeve that Jesus is the son of God So in the Primitive Church the question to the Catechumeni those that were turned from Gentilisme and to bee admitted to Christianity being made How beleevest thou answer was made I beleeve in God the Father c. 17. Why say we not Wee beleeve in the Creed as well as Our Father in the Lords Prayer Because every one shall live by his owne faith 18. What is faith It is generally described and said that fides est eorum quae non vides and though of things so unseene yet of that infallible truth grounded on Gods most sacred word and revelation the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of infallibility as by whose word all things have their truth and being that being more high holy and certaine then all else humane knowledge of reason or sense the ordinary gates of knowledge that are often deceived even in things neere us as Starres Orbes and Elements how much more in things farther off removed from the soule or sense but the the very confirmation and certainty both of them as Christian Philosophy above all the knowledge of the Heathens in knowing the true ground and foundation of things from God the eternall truth when they but from some mediate causes and especially in discerning those highest and holiest things concerning God and the soule and her truth essence estate and fountaine whence chiefly all other knowledges depend where Crede intelliges is the beginning of all most refined divinest knowledge and as reason more excellent then sense so this then reason by even as many degrees as spirituall and heavenly things exceed earthly and corporall or Gods truth mans reason yet not to thinke every opinion conceit or fancy of vaine men doting on the idols of their owne deluded imaginations or sometimes prejudicate opinions against God and his truth to be matters of faith as were the fancies of many miserable schismatiques fanatique persons and heretiques this faith being indeed so only of highest and holiest things and according to Gods word and revealed truth opened and declared by his holy Spirit in the ministry of his Church and so knowne to be by the approbation and testimony of those holy and reverend Governours by him appointed to that ministration in the same and whatsoever else but of private spirit and fancy if repugnant to the former to whom the custody of his Church and sacred Oracles are committed and hence the malady may be observed of the many schismes heresies blasphemies and errors of all seditious and turbulent persons both of former and present times such the case of Arius Manes Eutyches Sabellius Eunomius Novatus and all that rabble whose wicked opinions have often beene newly furbished and sometimes with some additions by foolish men of later times as what folly mischiefe or madnesse so grosse almost that hath not found some to give it entertainment of which all times stories and authors are full and shew too wretchedly abundant testimony 19. Of how many sorts is saith Of two sorts Either Common or That of the elect Tit. 1. 1. 20. What call you common faith That faith which as well the rebrobate as the elect may have 21. How manifold is this Threefold Either Historicall Temporall or Faith of miracles 22. What is historicall faith That whereby a man doth beleeve the outward letter and history of the word and truth therof and it hath two parts or degrees 23. Which are they The Knowledge thereof in respect of that word of God the object of it Assent and this is in the very Divells themselves who beleeve and tremble James 2. 19. 24. What is temporary faith That which lasteth for a season and not commonly to the end of ones life or if it do beareth no due fruit nor hath the root of love charity figured in the seed which fell in the stony ground yet is of divers sorts 25. Which are they The first degree beyond historicall faith Having three parts or degrees in respect of the word both 1. Knowledge of it 2. Assent to it 3. Professing it with some faire shew and go no further All which he may doe which hath no love to the word this was in Simon Magus Act. 8. 13. 26. What other kinde of this faith That in these five degrees seene 1. In Knowledge of the word 2. Assent to it 3. Profession of it 4. Inwardly rejoycing in it 5. Bringing some kinde of fruit but for want of the root of love of no growth and fading and falling a way at last 27. What is the faith of miracles Whereby a man grounding himselfe upon some speciall promise and revelation from God beleeveth some strange and extraordinary thing he desireth or prayeth for shall come to passe by the worke of God held to be in Iudas as well as the other Apostles and may be in some that want true and saving faith 28. What is that saving faith or the faith of the Elect A supernatural gift of God apprehending applying the saving promises of God made unto us of salvation in Christ with all the circumstances of the same to the soule receiving the benefit to the conscience for purging and comforting it and bringing forth fruit through the same 29. How differs this faith from the others Besides those first five degrees it proceedeth further in extention and perseverance to the end 30. How that It comprehendeth the former 1. Knowledge 2. Assent 3. Profession 4. Rejoycing And further addeth 1. Application to the soule 2. Purging the conscience from dead workes 3. Comfort in the holy Ghost 4. Bringing forth much fruit 5. Perseverance to the end 31. VVhat is the fruit thereof Assurance and confidence in God for both things temporall and eternall 32. How is that That we shall 1. Have our soules saved in the day of the Lord by this justifying faith apprehending and applying Christ and his merits to the same 2. Want of no manner of thing that is good and profitable or convenient for either body or soule since to whom God hath given Christ in him hee hath given all things necessary and convenient for them and this is our confidence in the Lord. 33. VVhere is the substance of this faith expressed In the Creed rightly understood 34. Are there any differences or degrees in this true faith Yes though a true and saving and justifying faith yet found in some a weaker in others a stronger faith yea and in the same person sometimes a weaker or otherwhile stronger faith 35. How is it then knowne being weake from the former sorts of faith that sade or faile 1. To God by the heart and his owne worke in the same 2. To men onely by the effects 1. The fruit thereof 2. And continuance unto the end 36. But is not the hypocrites or reprobates faith often hardly by men distinguished from true faith It may be for a time and
for some temporary or other respects more servent and faire in outward appearance to the world then the weaker faith though a true faith of the elect but for the most part discovered at last by the want of the Root love Fruit good workes Continuance to the end 37. How may wee know the true though weake faith By many good signes in ones selfe longing after God and proficiency in grace and especially by this one grace of God of unfained desire not onely of salvation which the wicked and gracelesse may desire but of reconciliation with God in Christ. 38. Is this a true signe of true faith It is and onely peculiar to the elect proceeding out of a touched and humbled heart for sinne and whosoever have it have in themselves the ground and substance of true and saving faith which afterwards may grow to greater strength and so Blessed are they that hunger and thirst c. Matth. 5. 6. 39. How many wayes may faith be weake Either by want of due Knowledge of the Gospell Application to the soule Though in that measure of knowledge that may else seeme sufficient 40. How is it to be strengthened By using diligently the meanes appointed of God the Word and Sacraments so humbly walking before God it is knowne to bee a true faith and daily encreased 41. What is a strong faith That whereby a man so apprehendeth and applieth the promises of God in the Gospell that hee can distinctly and truly say of himselfe hee is fully resolved in conscience that hee is reconciled to God in Christ and so not neglecteth to finde all godly signes and shew the fruits of the same in his cheerfull service of God 42. Js there any faith perfect No for howsoever it may be strong and stronger then others yet it is alwayes imperfect and requiring encrease and confirmation for which we must pray and strive for so also our knowledge is and will bee so long as wee live in this world as mingled with ignorance unbeleefe and sundry sorts of doubting 43. Have not all sorts of saving faith their fruit following Yes according to their degrees more or better all in some acceptable degree obedience to the will of God and willing profession of the truth and more particularly confession of the faith of Christ. 44. Why must we confesse it For divers reasons these especially that 1. With the mouth outwardly confessing wee may glorifie God and doe him service both in body and soule 2. By confessing of the faith we may sever our selves from all false Christians hypocrites and seducers whatsoever 3. We may incite confirme and strengthen others in the same 45. Js there any other acceptation of this word faith It is sometimes taken for the doctrine of the truth as 1 Tim. 3. 9. and 4. 1. as well as that habit or Theologicall vertue thence and by the gift of God produced in the minde of which wee spake before also where a dead faith false and fained faith hypocriticall faith and the like they are understood to be want of faith or a temporary onely or historicall faith as faith to be healed Matth. 8. under faith working miracles 1 Corinth 18. of all which before 46. What is else necessary to be knowne concerning faith To observe the causes and effects of this true faith 47. What causes The Efficient cause matter form and end of this true faith how wrought and formed in us 48. What efficient cause Either principall or instrumentall What principall God 1. The Father Ioh. 6. 29. this the work of God that ye beleeve in him whom he hath sent 2. The Son Heb. 12. 2. the author and finisher of our faith Jesus 3. The holy Ghost 2 Cor. 4. 14. the Spirit of faith and former of it in us without our preparation or workes 49. What the instrumentall cause The word of God and Sacraments and comfortable learning and using of them What the matter of faith In respect of the Subject Understanding to apprehend Will to assent and apply Conscience to make use of the promise and grace of God Object referred to the 1. Understanding the truth of Gods promise 2. Will grace of God manifested in Christ. 3. Conscience joy and comfort in the holy Ghost 50. What is the forme of faith 1. To beleeve or to seeke to apprehend and know the mercies of God with our best understanding 2. Receive and apply to our soules the free mercies of God in Christ with our whole heart and will 3. Make use of it in our conscience to the Purging and rooting out of dead workes and sin Bringing forth good workes fruits of a living faith 51. What the end of faith In regard of God his glory in his mercies Us our justification by his free mercies in Christ. 52. What is justifying or our justification To be Discharged before God of our guilt Approved before him free and innocent Accepted of God and allowed his favour and presence 53. Doth faith doe this Faith is said to doe it as the instrument whereby we apprehend apply and take benefit of Christ and his merits the very originall and principall cause of this as in whom only and alone we are Discharged and acquitted Approved innocent and accepted God is well pleased and reconciled 54. But Saint James saith we are justified by workes Saint James doth not there speake of our justification as the cause whereby we are justified inwardly before God which is only faith in Christ but of the outward justification as the testification approving thereof to our consciences to the world that we have faith seen by the fruits thereof 55. What of the distinction of generall and speciall explicite and implicite faith Generall and implicite faith are indeed no faith or not true faith explicite and speciall may be as they may be rightly understood the same with our faith and the saving and true faith 56. What are the effects of faith Many or at least by many names stiled and called in holy Scripture and may be reduced to These two 1. Putting off the old 2. Putting on the new Man or this one word encluding both repentance 57. How else called or described Either Workes of the Spirit Gal. 5. 22. death to sin and life to righteousnesse Rom. 6. walking not in the flesh but the spirit Rom. 8. Renewing the minde Ephes. 4. 22. True holinesse and righteousnesse ibid. 23. A new creature Gal. 6. 15. Generally good works Jam. 2. Tit. 2. c. 58. But if these workes doe not justifie us what need we doe them and why For divers reasons especially these 1. Because they are good and so to be done 2. They are for the glory of God and his Gospel and nothing more against God then the works of sin 3. They are to the good of the Church and faithful 4. They testifie our faith James the 2. 5. They confirme our election Jo. 4. 12 13. 6. They win others to the Gospel 1 Pet. 3. 7. They
heaven of the Son and the holy Spirit descendeth in the visible forme of a Dove and resting on him 28. How else demonstrated So Mat. 28. 19. Goe teach baptize in the name c. 1 Joh. 5. 7. In heaven three beare witnesse the Father VVord and Spirit Psal. 33. 6. By the word of the Lord the heavens were made and their heasts by the breath or Spirit of his mouth So in the 1. Gen. Elohim the Trinity and the Lord his Wisedome and Word and Spirit mentioned the like Jo. 1. and divers other places 29. How by other reasons and similitudes By many similitudes and reasons urged by some but most especially of man created in Gods Image in respect of his soule 1. The soule the fountaine of all the faculties as the Father 2. Understanding as the wisedome and eterternall word or truth and character of the Father 3. Will or love whereby God loveth himselfe and image essentiall in himselfe loved of it and for it and his owne sake all things else so God by his wisedome or word or truth his eternall Son one with himselfe in Essence created the world and his holy Spirit moved on the waters his will and love comforting and preserving as still guiding and governing the workes of his creation 30. How are all three persons called God Because they are all one in Essence infinite and so God 31. Are there not rather as three persons three Gods No for all truth confesseth one God infinite and eternall and besides him none other but divine revelation manifesteth a Trinity of persons or manner of existence in relation to all creatures in that unity and one divine essence 32. Is it onely then in relation to the creature Not so neither but the foundation thereof is in the nature of the Godhead it selfe which as infinitely wise and powerfull knowing it selfe and in his minde producing his owne likenesse that character or image of that divine Essence knowing it selfe is in the minde and brest of God the Father forming that image the Sonne so begotten from eternity and as infinitely happy blessed and good loving it selfe that love of the Father to his Image and Son or Wisedome or Truth and of the Son to the Father the holy Spirit of God is from them both proceeding from all eternity by which Wisedome or Truth and Love his Son and holy Spirit God the Father createth guideth and governeth all things 33. Js this the foundation of that relation to the creatures It is And for his owne sake hee produceth all good and so loveth it as good and both by creation governance guiding and preservation directeth all to eternall good his alone glory which what creature soever seeketh is therein happy and in his grace and thereby apparantly good and consequently shall be thereby eternally blessed 34. How is the unity of the Godhead further manifested By the unity of the actions undivided in their operations towards all creatures the Father creating by the Son and holy Spirit the Son and holy Spirit with and from the Father exercising the power of the Father and Godhead so God created the world by his Wisedome or Son in his Love or holy Spirit 35. How the Trinitie of the persons therein distinguished By their personall proprieties and determination of the joynt actions of the Godhead according to that propriety 36. How are the proprieties The Father begetting the Sonne begotten and the Holy Ghost proceeding 37. How the joint actions determined Creation to the Father redemption to the Son sanctification to the Holy Ghost so the Father stiled Creator the Sonne Redemer and the Holy Ghost Sanctifier 38. How is this to be understood Creation attributed to the Father though effected by the Sonne in the Holy Ghost Redemption from the Father by the Sonne in the Holy Ghost Sanctification from the Father and the Son by the Holy Ghost and to that third person attributed 39. How to reason further manifested Faith is above reason more then reason above sense and hence many have fame into heresie by striving to subject to humane reason such high and divine mysteries yet as not contrary but excelling reason they may in some sort be illustrated by reason unto some measure of humane capacity 40. How this mystery That though three persons yet but one onely God in substance or essence one infinite in power majesty and eternity as that one soule of man having these three excellent powers or faculties of understanding will and memory so distinct in that one and individuall soule 41. How else illustrated By Saint Augustine also intimated as the light of the Sun or Moone and in the Aire all but one light and of that one Sun how much more Trinitie so in unity in that Lo. of Nature whose high nature workes and essence are above the lawes of our low nature or reason being the Creator Lord and Commander of all 42. Are not then comparisons to be made hereof Not in way of equality or simply for that were to the derogation of that infinite Majesty since infiniti ad finitum nulla est proportio there is no proportion or comparison but onely in assistance of our weake capacities ex parte as it were and imperfecte with this notion moreover that acknowledging our weaknesse to apprehend or comprehend such things and their disproportion we proceed with Christian modesty and moderation not proudly or peremptorily to the derogation of divine Majesty 43. How meane you this In such divine mysteries the true objects of faith rather then humane reason not to tye him who is Lord of Nature to the limits or rules of poore weake Nature his vassall and creature and to whom had he pleased he could have given other lawes then are now prescribed so not to say or thinke this cannot be in earth or nature and therefore neither in heaven or Divinity which were a poore and absurd conclusion 44. Explaine it further As to say or thinke a man cannot beget a son sibi contemporaneum or of essence and time with him therefore God cannot which were to make the Lord onely like man to whom the whole world is but as a drop of a bucket and lesse being in comparison nothing to him who inhabiteth eternity and of his Almighty and infinite power may doe what he please and so have his Son and Holy Spirit blessed persons in one essence with him from all eternity 45. How can reason comprehend this It may after a sort but faith is the sitter instrument of the soule to apprehend these mysteries And it shall be enough for reason if she can but apprehend and have a sight of her owne weaknesse and faith shall thereby have the better perfection 46. How shall reason with reason be humbled If she consider how many and small things as wormes and flyes and some so neere as her owne selfe and soule there are even before our feet in the world such things whereof shee is ignorant and can hardly or
the Father God the Son God and the holy Ghost God and Lord and Almighty and the rest But these are only attributed to one of the three persons and not to the others so the Son only is begotten and not the Father nor the holy Ghost and the like of the rest 26. Is there any precedency or priority in the Trinity None for in the Trinity none is a fore or after other none greater or lesse then another but all three co-essentiall co-eternall and co-equall 27. VVhy is the Father first mentioned For orders sake only for in the Deity is no imparity but the Son was from all eternity and before all worlds with the Father God of God Light of light and the Wisedome Word Truth and Councell of God and so was the holy Ghost 28. But is not the Son said under and inferiour to the Father Not as touching his Godhead for so he is equal only inferiour as touching his Man-hood when for our sakes he would assume our nature in the flesh and be humbled 29. But were not the Son and the holy Ghost sent after a certaine time At the fulnesse of time God sent his Son yet his Son eternally was willing and from eternity with the Father decreed and did consent and came voluntarily one God and one with God before all worlds only in his humility and humanity after a time manifested in the flesh so the holy Ghost eternally God yet said after a certain time sent and yet coming himselfe and so more visible apparant to the Church who before all time was God and with God coequall in power and majesty 30. How explaine you further your beleefe in God I beleeve with my heart and professe with my mouth this one God and so I put my whole trust and confidence in him and his mercy grace and truth 31. How expresse you what you conceive in this word I beleeve I beleeve not onely 1. That there is a God which is credere Deum 2. His words are true credere Dei verba esse firma certa vera stabilia 3. God in his promises and words is true which is credere Deo all which the Divels doe beleeve even beyond and better then some reprobates and any reprobates may doe this But which is more I beleeve in God which is credere in Deum to put my trust affiance and confidence in him And confesse it a Deo as the gift of God whence invocation obedience all good works and good life in Deo propter Deum ejus Christum doe proceed which is and ought to be the fruit of faith so shewing it a true saving and justifying faith and whereby the Soule is purified Life sanctified Conscience pacified of a good Christan 32. How apply you this faith To my soule as the subject as it is to bee saved justified sanctified purified and pacified by the same To God as the object and authour of it almighty alsufficient and able to performe this in me 33. How to God referred Both in the Unity of Essence and Trinity of Persons Father Son and Holy Ghost the author and finisher of this faith and object of the same 34. How is this generall Confession first applyed here To the first Person in Trinity the Father so I say I beleeve in God the Father 35. How is the Father here described By his Title of personality Father Attribute of omnipotency Almighty Action of creation Maker of heaven and earth 36. How is the title of Father attributed to God 1. Either indefinitely as creator and producer of all things and so in some sort attributed to the all three persons Esa. 9. 2. Or respectively as the first person is Father by nature of the second and in him by adoption of all his Elect. 37. How many wayes is he Father Three wayes principally Generally of all creatures by creation so Father of light and Spirits Specially by adoption and grace so Father of all the Elect in Christ. Particularly by nature of Christ his Son by eternall generation 38. How is Father understood here All these three wayes though most particularly and as foundation of the rest as Father of his owne and onely Son by nature 39. What note you in that especially Three most observable and wonderfull concurrents in that eternall generation beyond all others 1. That the Father communicates his whole essence to the Sonne who is very God of very God 2. Produceth him within himselfe for without him is no place 3. Hath his Sonne equall to himselfe in being and beginning as equall in essence and majesty so in time and co-eternity that there was no time nor durance when the Father had not this Sonne equall so to himselfe in time by eternall generation 40. What profit to us in this That for his sake his eternall Sonne whom hee loveth so dearly we having his love shall bee saved so as sonnes by creation wee have his power and providence but as Sonnes by adoption in Christ wee have his grace and goodnesse attending over us 41. What speciall comfort therein That as he is our Father and wee are his children wee shall want no manner of thing that is good either for body or soule for this life or the life to come 42. What duty are we hereby obliged unto The duty of sonnes to love honour and obey our Father to strive to be like him or to resemble our Father and beare his image and as our heavenly Father trust in him and cast our cares on him 43. What image of him Of righteousnesse and true holinesse 44. How shall we resemble him 1. By holinesse as he commandeth Be ye holy as I am holy 2. By mercy as be ye mercifull as your heavenly Father is mercifull 3. By love for God is love and so both to love one another and even our enemies doing good to all after his example who raineth and whose Sun shineth on the just and unjust 44. Why or how should we cast our care on him Because as our Father he careth for us and who feedeth the Ravens and clotheth the Lillies will doe much more for his children if they serve him 45. Js all care to be abandoned All superfluous and excessive care of worldly things for if we seeke heavenly things chiefly all other things shall be given sufficiently 46. How may this be further illustrated By the example of Kings children or heyres who having great provision of Kingdome and best things what should they carke for pinnes or trifles and if heaven be provided why carke and care for earth and earthly vanities and if Christ be theirs what can be wanting or withheld 47. What of the attribute Almighty To learne that he is able and can doe al things 1. Whatsoever hee pleaseth his will onely the bound of his active power 2. More then he will by his supreame and absolute power and so nothing is impossible with God 48. Is the Father onely omnipotent No for every attribute saving the
personall proprieties are attributed and common to all three persons 49. Why is it here particularly so applyed In the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is alsufficient though here rendred by omnipotence and referred to God as placed before Father yet conveniently enough in our Westerne languages referred and attributed to the Father 50. How so As the fountaine of all power grace goodnesse and sufficiency and by him with his essence communicated to the other persons in Trinity 51. Are not all other divine attributes so too Yes but this more especially as belonging to him and his person as the foundation of the Trinitie fountaine of goodnesse and founder of all things else by creation which seemeth to have a more particular limitation and determination to his person as salvation and redemption to the Son the Truth Wisedome and Word of God and sanctifying comforting and strengthning to the holy Ghost though indeed opera Trinitatis ad extra sunt indivisa and all three Persons concurre in all these and the like actions and have them attributed secondarily howsoever to one of them in regard of person or office more particularly and principally referred 52. How is the Omnipotency chiefly seene In that effect of Creation that action attributed to the Father principally 53. Jt is then also attributed to the other persons It is secondarily but to the Father primarily so the Father by the Son his Wisedome Word and Truth did create the world Gen. 1. and without it nothing was created Ioh. 1. and the Spirit also of God in the creation moved on the waters Gen. 1. 54. What then is principally attributed to the Father The originall spring fountaine and beginning of all things and workes yet working by the Son and by the holy Ghost 55. What to the Sonne The dispensation of all things in wisedome and truth yet from the Father and by the holy Spirit and more particularly Redemption 56. What to the Holy Ghost The finishing and perfection of all Gods works and so especially sanctification yet from and with the Father and Son 57. How is Gods omnipotency seene in the creation By his alsufficiency of Power wisedome will and thence proceeding Justice mercy goodnesse 58. In what order is the Creation considered 1. In the originall decree from eternity so were all things appointed and decreed 2. In the execution of that decree so in time and in the beginning of time the Creation began in the beginning God created heaven and earth 59. What are the principall points considerable in the Creation The production of all things out of nothing The preservation of the things so produced 60. What in their production The wonderfull manner of it in regard of both the 1. Action it selfe creating all things out of nothing which not only passeth mortall power but even almost understanding 2. Instruments used none but his will and word commanding and all things were made 3. Facility of his actions though never sogreat he only spake the word and they were created 61. What else observable therein The time wherein created six dayes not that the Lord needed any such time to consummate his worke that could be in an instant if he pleased finished but for our learning and good 1. For order sake and to consider their excellent order 2. For distinctions sake that we distinctly and particularly might enter into consideration of the same 3. For manifestation of his soveraigne power over all that could make light be without the Sun and Starres trees to grow without their influence that we may know that though he useth meanes ordinarily yet he is not tyed thereunto but can doe what he pleaseth without meanes and so when we are destitute of meanes to rely on his power and trust in him Lastly to give us example to worke in our ordinary callings the six dayes and sanctifie the seventh to his glory 62. How is the prescrvation herewith considered As an effect of his almighty power and consequent of his creation who did not create them so to leave them but still governeth conserveth and guideth them to that end wherefore they were decreed and created viz. for his glory 63. What learne we hence Humble submission of our selves to his almighty hand and of our will to his will who created us of nothing and ordained us and all things to his glory 64. What meane you by heaven and earth Literally the very heavens and earth the works of his hands or figuratively and Metonymice all things therein contained Angels Sun Moone Starres orbes and all things flies birds fowles or creatures in Sea or Land or whatsoever comprehended by likenesse of nature in that notion of heaven and earth 65. In what sense By heaven understanding all spirituall invisible eternall and heavenly substances by earth all corporeall visible materiall and corruptible things so all bodies and soules Men and Angels Spirits and Intelligences and Orbes of heaven and earth Sun Moone and Stars and whatsoever creatures in the same contained whether of heavenly and eternall or earthly and corruptible condition 66. And were all those so excellent creatures created out of nothing Yes and but for his almighty power and grace preserving them must straight wayes againe fall to nothing so the whole world and all things therein founded in grace are by his grace and goodnesse to his glory continually upheld and preserved 67. What are Angels and all Saints so likewise They are and it is their glory to be in his grace and eternall joy and comfort to set forth the same in the certainty of his decree which hath confirmed that glory of his so to be in them and by them shewd and set forth for ever What learne we hence Both in body and soule by his grace created to seeke to set forth his glory that we so honouring him with all blessed Saints and Angels continuing in his grace may be honoured by him and possesse glory to all eternity 68. What followeth in the Creed The second Article and second part of the same concerning the second person in Trinity the person of God our Saviour and Redeemer SECT 4. The second part of the Creed concerning Christ. The Analysis of the second Article of the Creed and concerning Christ and therein his name and nature person office and action severally and in order described his name Iesus Saâ—â—our and so consequâ—â—â—ly Emanuel God 〈◊〉 or God 〈◊〉 us or in our nature whence his divinity showne perfect God and perfect man The word made flesh and man or humanity assumed into God in his humanity fit to suffer for sinne by his divinity able to beare it whereby scene Gods love and mercy to man yet justice and hate of sin in Adam and all his posterity The hainousnesse of whose sin and guilt in that his fall is here described both in the venemous nature and quality of sin and disobedience and extent of the same reaching to all of usâ— and 〈◊〉 so 〈…〉 blood of that
for it and agreeing fully with it though else we need not desire this neither it being without it so fully by the former proofes demonstrated 41. Yet if said to what end did he descend or what needed his descent how is it to be answered Though curious questions and such as this seeking into Gods secret determinations need no answer but reproofe it being our duties to rest in Gods revealed will without presumptuous seeking into his secret counsels as many gracelesse ones use to doe to their owne perdition such curious devisers thereby giving evidence of want of grace by their immodest seeking and presumption yet because this being used for an argument to overthrow all is well and sufficiently with warrant as before of holy Scripture for confirmation of this truth and retorted to the overthrow of the opposers error it may have a ful and plenary answer and solution 42. How shew you this As indeed if no end why or no need of it they conclude no descent so whereas to good end and great good occasions then great and good need of such descent to hell and consequently that he descended The reasons why many alledged by many principally these 1. As some say to binde the divell and power of darknesse but if nescio or non plene intelligo be set here it matters not 2. To fetch soules thence dixere patres but non audeo dicere 3. To suffer as Flaccus Illyricus indignam Christo whose consummatum est had abundantly on the crosse finished all satisfactory sufferings and overcome the bitternesse of them 4. To triumph or in triumph even when at lowest to manifest his glory and power there by holy men is beleeved 5. To convince the disobedient in the dayes of Noah as Saint Peter shewes ante or any the like since condemned by their owne conscience and convicted by testimony of his presence such his preaching there to be understood 6. To convince the gainesayers and to condemne the unfaithfull then alive denying herein the mighty power of God and his word of truth able to doe all things especially what promised as in the signe of the Prophet Ionah they looke for signes but no signe shall be given but that of the c. So here spoken as it were Come ye despisers and wonder c. 7. Comfort of faithfull and assurance of salvation in the very Son of God to whom heaven open and grave sanctified hell vanquished with all her power of sin and death so no power against them with whom Christ is si Deus nobiscum quis contra nos and he is Emanuell God with us 43. Are those the reasons then They are and thus is our assurance sealed hee went to the dead yet alive to the damned yet blessed to hell yet reigneth in heaven since impossible that he should be holden of either grave or hell for the Grave opened and sanctified Death swallowed in victory Paines thereof loosed Hell it selfe vanquished the power thereof subdued and triumphed over and he that sanctified the grave by his presence opened hell by his power which he vanquished in the gates or strength of it thought else impregnable and made it the gate and way of life by his resurrection opened and entred heaven by his ascension 44. What to be learned hence Our duty of religious care and thankfulnesse that in the meditation and remembrance 1. Of his extreame passions and torments in soule suffered for us 1. It may be an Antidote against sin that caused such sufferings and so sore displeased God 2. A motive to hearty sorrow and repentance for sin committed so great anger and punishment 2. His descent may make us by contemplation of his great humiliation for us to humble our selves that comming even to the gates of hell often by our deepe humiliation repentance and sorrow out of those deepes calling unto the Lord he may heare us from his holy heaven and by the merit and in the vertue of Christs descent save us from the eternall prison 45. What followeth The fifth Article or that part of it that concerneth the exaltation of our Saviour and first degree thereof his resurrection in these words The third day he rose againe from the dead SECT 8. The exaltation of Christ in the five sixe and seventh Articles A farther Analysis of the five six and seventh Articles of the Creed and first of the resurrection and time and types thereof as well as prophesies and other observations concerning the same wherein farther thè efficiency and mighty power by which it was wrought and performed and divers Types as of Adam Enoch Eliah and divers others are showne and remembred with some necessary lessons to be thence learned and uses to be made of the same The second degree of his exaltation in his ascention wherein the order and manner of it prophesies concerning reasons and end of it observed together with the time and divers apparitions of his before the time reasons of them and no lesse divers types thereof as Enoch Moses and Eliah prefiguring the excellency of it as wherein his triumph over death was most apparantly seene and shewne when he gave gifts to men even his holy Spirit and graces and the use to be made and fruit hence to us arising the the third degree of his exaltation in his session at Gods right hand in glory with the maner or figure of that speech declared and how it is to be understood with the distinction of it from the former and how great is that excellency of that his estate of glory and majesty and what we are to learne from the same 1. VVHat is the exaltation of Christ As his humiliation was his descent from his glory and humbling himselfe even to death and hell for our sinnes and to our salvation so this exaltation is his raising himselfe in the power of his divinity from death and hell to life and the height of glory for our happinesse and justification 2. What herein considerable That as by divers degrees he humbled himselfe from glory to the depth of humility so here by divers degrees from the lowest humility he ascended againe to the highest state of glory and as he came from heaven to earth so now he ascended from earth to the highest heaven 3. In what degrees seene In his resurrection as in this fifth Article the third day he rose againe from the dead In his ascension and session in glory in the sixth Article he ascended c. In his returne to judgement with power and great glory in the seventh Article from thence he shall come c. 4. What to be considered in the Resurrection 1. The time the third day 2. The action he rose againe from the dead Why the third day In Remembrance and regard of the Trinity in whose power he arose Conveniency of the time Foretelling and Prophesie Type of it Jonah 5. How conveniency of the time Only then and no sooner that it might appeare he was truely and
the signes and seales of the covenant of grace 26. How the word and preaching of it For that by it is the Calling together Building up Badge or cognizance of Gods true Prophets and servants to know them of the Church Testimony of the truth most sure and firme so as no other doctrine whatsoever 27. How shew you this For that by this the faithfull are called to bee Saints so Rom. 1. 7. and the Church is built upon the doctrine of the Prophets and Apostles Christ being the head corner stone and by this the Lord addeth to the Church those that should be saved Acts 2. 47. so of the contrary if not this it is not the Church 28. How appeares that Because if it be not by Gods word called it is not Ecclesia Dei but rather the Synagogue of Satan as appeares by any company assembled by any other meanes as if assembled by the Talmude a Synagogue of Christs enemies the Jewes Alcaron an assembly of Turkes his enemies Very Word if corrupted with false Interpreters or Glosses a sect of Heretiques and so all heretiques enemies of him and unity but the word truly preached and set forth the only cognizance of his true Prophets and Servants as testified in holy Scriptures 29. How testified in them In the prophet Esay 8. and 20. If they speake not according to this word it is because the truth is not in them So Saint Matthew 15. 7. O hypocrites Jsaiah prophesied well of you In vaine doe they worship me teaching for doctrines traditions of men And John 2. 10. If any come to you and bring not this doctrine receive him not as if hee should say This is the note or token to know him by And Gal. 1. 8. Though we or an Angell from heaven preach otherwise then this doctrine let him be accursed So this firme and true testimony as no doctrine else whatsoever 30. How the Sacraments As instituted for seales of grace so also in their right use and administration the cognizance of the Church and badge of all true beleevers as was spoken 1. To the Fathes This shall bee a signe Exod. 12. 2. 5. 2. Of the Fathers They all eate of the same spirituall meat and drink of the same spirituall drink the Rocke that followed them And all baptized in the cloud and in the sea to Moses 1 Cor. 10. 2. 3. Of the Church since and to the Disciples Goe teach all Nations and baptize c. and Doe this in remembrance of me So it is most apparant they are the true notes and signes as most essentiall of the true Church 31. What say you by those markes of universality antiquity visibility succession consent and the like Though these are not to be neglected as insisted on by Vincentius Lyrinensis and many holy and good men yet we must know that the former are more essentiall and sure these by themselves alone more uncertaine extraneous and as may be found failing and accidentall 32. What use of these If joyned with the former they serve for the better illustration of the truth without them no assurance so we thereby may see the worth of the former and the weaknesse of these as may easily be demonstrated 33. How demonstrated For that without contradiction The true Church hath existed without them The Synagogue of Satan even defections from God and his Church may enjoy them And that not onely in singular but in generall all of them if exempted from holinesse or the former notes 34. How make you that to appeare First that the true Church may be without them is cleere 1. In primitive times without that universality or antiquity 2. Adams sons and Noahs family most of them worst and Christ times and the Apostles fewest good and scarce any visibility much lesse universality or antiquity 3. All first times all such successions troubled by the persecution of Saints both by the Gyants and sons of men in the first ages of the world against the sons of God and the Jewes Church as well as by the tyrants in the first times of the Christians Church and when more consenting against the truth then with or striving for the same 35. How found in the false Synagogues Where ever God had his Church the divell his chappell by instituted by Adams disobedience in Paradise so what more ancient then defection from God In Angels first the companies that fell Ecclesia malignantium in Adam then and all Adams sons that perish what more universall then that contagion what more constant succession then that of sin in mankinde and the divell a most vigilant Bishop in his Diocesse and as ready substitutes his wicked agents and instruments what more visibility then of his kingdome and Church and what more evident consent then of Simeon and Levi brethren in evill and of Herod and Pilate against Christ as of all wicked ones against the Church of God 36. How more particularly The Temples of Idols and Heathen religion we may see what antiquity universality visibility succession and consent even from the first times and Adams disobedience they can shew when Gyants sons of men before the Flood builders of Babell after and all Heathens then and still the greatest part of the world in blindnesse and idolatry bondslaves of Satan and for all sects and heresies as of Mahumetans Nestorians Arrians and such dens of wilde beasts and nests of uncleane birds we may see how great a pretence they may make to these notes without holinesse or the former 37. What shall we say then of these Notes That if they be joyned with holinesse and the former then we may make very good use of them to distinguish and know the Church more plainly for alone they may faile us 38. What say you of the Church of Rome As of a particular Church and by these markes to be examined how a member of the universall Church 39. But is not there holinesse without antiquity If there were it were not to be denied but that it were a true and sound Church of God but as it is we deny it not to be a Church a true Church or truly a Church a particular one as that it is an unsound or much corrupted one can they themselves when put closely to it scarce or hardly denie 40. But the faith and holinesse of that Church is commended in Scriptures and said to be famous throughout the world It is true of the Primitive times thereof but we now speake of the present and late bred corruptions and defections of the same 41. Where is the true Church then Where the truth and purity of Religion is restored according to Gods word and his truth and the corruptions purged and done away as in our and other the best reformed Churches 42. Have not some in pretence of this been too violent to purge or expunge things necessary If any have or seeke to doe so they stand or fall to their owne Judge we as private men must not be their
Ambition Vaine-glory Hypocrisie Pharisaically Ignorance blide zeale Indiscretion preposterous zeale and without all moderation as in factious Schismatiques exceeding the proportion of the cause compasse of their calling and with much rankour commonly and unseasonablenesse 51. How holy life and behaviour In outward signes of honour and deeds expressing this inward affection of the soule seene as in all the Commandements By our setting forth his worship as in the second Commandement Glorifying his name as in the third Commandement Sanctifying of the Sabbath as in the fourth Commandement Obedience to these and all the rest and so avoiding all prophanenesse to his glory and others good example 52. Doth this extend then to all the Commandements Yes and this Commandement is set therefore in the first place as a ground or foundation of all the rest both of the first and second Table as establishing the duty we owe and especially inwardly in soule and affection to God and so the reasons in the preface drawne from equity as hee is our Lord and God and his authority as Lord and deliverer equally pertaining to this and the residue of the Commandements to this at least primarily to the others from this dependantly 53. What followeth The second Commandement concerning the externall worship of God SECT 4. The second Commandement The Analysis of the second Commandement with all the duties and opposite abuses whether implicitely or expresly forbidden or commanded here particularly expressed and in all the branches thereof more fully hereafter explained VVhere first in generall all false worship and unity and uniformity in the true worship thereby intended the civill use of images allowed but vanity and wickednesse in Idolatry to be detested and condemned so as no Image of the true Deity can be made All Images of false duities Heathen gods Sunne Moane Stars and host of Heaven Saint or Angell are forbidden to be made where any danger may be of worshipping them or appearance of evill humane inventions and wil-worship therefore to be avoided as a kinde of Idolatry though comely and decent ceremonies in the worship and service of God to be allowed of and approved The substance of true worship being prayer and praises hearing and handling the word sacrifices and Sacraments where first of prayer and the parts of it the order and manner and other circumstances of the same as the time place and persons so of hearing and handling the word True use of the same all of the Sacraments 〈…〉 and all externall worship to be performed in the Church of of God in all deâ—nt order and uniformity the reasons of Commandement enforcing the duties from Gods blessing an punishments assuredly promised to attend on those that neglect or observe the Commandements 1. VVHich the second Commandement Thou shalt not make to thy selfe c. What contained therein 1. The Commandement Thou shalt not c. 2. The explication of the same in the explication of the idols to the likenesse of any thing in heaven earth or under the earth all forbidden Idolatrous worship bowing downe to them 3. The reason from his Justice a jealous God and will punish c. Mercy promised to thousands c. 2. What manner of Commandement is it A negative inferring the affirmative opposite viz. not to make any idoll so to worship it and commit idolatry but to worship the true God only according to his will 3. What the negative part Whereby we are forbidden all idolatry and in that all will worship and superstition as both 1. The making of images of God or any thing else in Heaven Earth water c. for divine worship 2. The worshipping The image it selfe Or God in the image or by it 3. Corrupting Gods worship by Our will-worship Superstitions Our owne fancies 4. What the affirmative part To worship God and him alone as hee ought to be worshipped So these three things viz. 1. The matter his true worship in the parts duties and circumstances 2. The object of him and him alone not idols or our owne fancies 3. The manner of it according to his will revealed in his word and that is in Spirit and Truth as He is a Spirit and His Word the Truth 5. How are these parts positive and other parts seene opposite or opposed 1. As the true worship is opposite to idolatry or making any image to worship it 2. As the true God or opposite to idols and all vanity and vaine conceits and fancies of men 3. The true manner in the truth and uprightnesse of heart opposite to all will-worship grosse and false manner of worship and superstition 6. How farther explained In that if we intend his true worship the parts and duties of it both outwardly in the body and inwardly in the soule will be farre from that grosse and absurd idolatry here described the object of it the true God hath no affinity with those dumbe idols the Creator with those abominations of his deformed creatures and stupid gods or creatures of his blockish idolatrous creatures the manner and meanes in spirit and spirituall manner true heart and truth of heart informed by his blessed word as farre as may be distant from such idolatrous superstitions grosse or false and fantasticall will-worship 7. What is to be considered in the worship of God That the worship of God is set forth in regard of The 1. Substance of the same Internè in the heart in the first Commandement Externè manner and ceremomonies partly in the 2. 3. and 4. Commandements in the severall respects 2. Circumstance of 1. Place commanded as 1. Mount Morijah to Abraham 2. The Tabernacle ere the Temple builded 3. The Temple afterwards 4. Synagogues for the dispersed Jewes 5. Every place on good occasions or with looking towards and remembrance of Sion and the Temple 6. Christians Churches c. 2. Time the Sabbath as in the fourth Commandement 8. What is the scope of this Commandement The externall and publique worship of God to be decently set forth to his honour in his Church and all idolatry and false worship banished 9. VVhat profit thereof Both Unity in the Mind and Affection of all true worshippers Unformity in the True worship And Church of God 10. VVhat is first here forbidden The making of any images to worship them 11. Are all images forbidden It is plaine they are not but such as are made for idolatry as not onely images of the Cherubins and Palme-trees in the Sanctuary but of divers things else are read and so with us images and statues by painting graving and other Arts expressed may lawfully be had and kept for civill uses Of memoriall of men and their vertues or actions as monuments of antiquity Of ornament of houses and also palaces and buildings emblemes of divers best matters In representation of Vertues and vices Histories actions Triumphes c. Of instruction as of all kindes of beasts birds fishes and creeping things to know them and the like civill uses so they bee not
Fast preparing us to true 〈◊〉 humiliation penitence and contrition The 〈◊〉 holy Feasts preparing us to sing praise to God in voice of joy and thanksgiving opposite to which is irreligious fasting or feesting of prophane and vaine persons 50. To whom 〈…〉 worship doâ—cted To God anâ— him alone as that inward honour expressed in the first Commandement so all outward worship set forth in this opposite to which is to direct is to idols or idolatrize in it not doing it carefully and religiously 51. How is it then to be done In all uprightnesse and singlenesse of heart as done to him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tryer of the reynes and inward parts and without all hypocrisie which hee seeth and hateth and so consequently in spirit and truth inwardly in the soule so in spirit as he is a spirit and seeth our spirits after a spirituall manner the best So in truth as he is true and the truth his word the truth teacheth us and outwardly in all good order decent manner and convenient rites and ceremonies fitting his worship 52. How is that best seene If all things be done in 1. Order not confufedly for God is the author of order and not confusion 2. Decency that is well pleasing to the eyes of God and men and springing from good order 3. Humility and reverence for that is best beseeming his Saints and congregation 4. Uniformity for that betokeneth unity and God is the author of all peace and unity as who maketh brethren to be of one minde in a house and by these it will shew it selfe to all to be done 1. In the feare of God 2. For the honour of his name 3. Tending to the edification of his people as it is 1. accompanied with 1. Love to our neighbour 2. Zeale of Gods glory 2. Performed without show of 1. Hypocrisie vainglory 2. Affecting singularity or 3. Idolatry or appearance of evill opposite to all which is disorder confusion unreverence uncharity pharisaicall pride hypocrisie and singularity inclining all to will-worship superstition and idolatry 53. Whence are the reasons of this Commandement Drawne from Gods 1. Justice jealousie Punishing the delinquents Hating their delinquency 2. Mercy and truth Prospering the faithfull and their service Loving them and their fidelity 53. How this punishment set forth In visiting the sinnes of the fathers upon the children to the third and fourth generation 54. Shall the children beare the fathers iniquity No but the soule onely that sinneth shall dye but here it is meant of wicked children treading in the steps of the fathers as commonly they doe because they were no better taught so it is a double punishment to have wicked children and to be punished in and with their children as their children with them 55. How are they said to hate God As they continue or neglect this honour then which if they did their worst in hate they could doe no more to displease him as hee is jealous of his honour which hee onely requireth for all his blessings and will not give it or part with it to any other and for which he hateth them and their doings 56. Why is the Lord said to hate them or jealous Because as adultery is a most hainous sin causing jealousie and the adulterer and murderer most worthy hate of God and men the Lord in detestation of that unnaturall sinne of idolatry expresseth it as a kinde of adultery to goe a whoring after idols and consequently his hate by their punishments that so hate and contemne him by adulterating his worship and committing spirituall fornication with idols and divels 57. How are his blessings to the faithfull described By his shewing mercy unto thousands in them that love him and keepe his Commandements extended to the bodies and soules of his service 58. Why said to thousands To shew the abundance of his mercy and goodnesse who though his jealousie burne like fire and justice punish to the third and fourth generation yet his mercy is greater his goodnesse is above it yea his mercy is over all his workes reaching to thousands and endureth for ever 59. But we see the righteous often troubled Yea but it may be in mercy too as a chastisement of the childe he loveth so the crosse bringeth forth patience and other graces yea sometimes more profitable farre then prosperity and God knoweth what is best for his for Removing of worldly confidence Confirming them to himselfe Renewing and perfecting grace in them 60. How are they said to love him In opposition to those haters and contemners of God whom God so also hateth and abhorreth these shewing their love by their fidelity and obedience to his Commandements whom God also therefore loveth shewing them mercies to them and their seed and giving them his graces and plentifully rewarding their love and obedience 61. To what end these reasons That since thou canst give him no more for all his blessings then thy love and obedience and thou oughtest to give him no lesse for else thou givest him nothing that his judgements and jealousie may terrifie thee or love and mercy may allure thee and so bring thee to this duty for thy good and his honour 62. What followeth The third Commandement concerning the honouring of Gods most holy name SECT 5. The third Commandement The Analysis of the third Commandement declaring the severall parts duties and opposite abuses therein forbidden or commanded with the reasons of the same What Gods name and how diversly to be understood and how honored or dishonored in his name or tytles attributes holy word and religion aswell as workes of creation gubernation povidence blâ—ssings anâ— judgements 〈◊〉 thelike in gâ—nerall and in paâ—ticular his dishonour by blasphemy against God in any sort whatsoever as well as all froâ— of evill and prophanenes also cursing and banning swearing vainely and lewdly in presumptuous and execrable impiety the false prophets in that matter not so wicked but as it were with us acknowledge it to belong to God or the Church to denounce or send cursing or blessing or we only to blesse God and men in his name The Abuses of swearing and vaine or rash oaths in common swearers and the heinousnesse thereof with the folly and vanity or rather blasphemy and impiety of such hel-hounds or hellish and damned swearers and swearing worse then the Heathen or Pagans and more like Atheists then Christians and so such also the odiousnesse of perjury the opposite whereof the true and lawfull use of oathes and swearing for just and godly ends whereby the way of promissory oathes or vowes and their nature sorts and holy use in the Church towards God especially and be fore him if among men the reasons of this Command ement from the Lords mighty power and majesty intimated as well the most fearfull commination and judgement so expresly there threatned 1. VVHich is the third Commandement Thou shalt not take the name of c. What contained in these words The
Heathenish at least and idolatrous and nothing savouring of true Christianity 40. How commeth it to bee so foolish or damnable Because it is not only in derogation to the Majesty of God to set up creatures or other foolish things to be sworne by but a depraving of his worship it being a part of his worship to sweare reverently by him as Jacob is noted in that hee sware by the feare of his father Isaac and so wee are commanded to sweare by him Deut. 6. 13. Esay 65. 16. and 45. 23. besides they may be noted for fooles to call dumbe things to witnesse truth that knowes nothing Stupid as Bâ—als Priests to call to them that cannot heare Children that like to children prate to such babies of clouts Prophane persons commonly as the ordinary and common swearer also 41. What is the odiousnesse of perjury An abomination even with the heathen of whom notable stories are recorded both in the love of fidelity and hate of perjury out of morality much more among Christians to be respected since else by perjury both God is made patron of a lie the Divells property who is a liar and the father of lies God is called to witnesse a lie which he hateth then which what greater indignity The perjured person prayeth against himselfe wishing himselfe plagued and damned then which what greater madnesse or impiety The bane of all societies and hellish confusion must be set on foot if it be suffered 42. How so If oath be taken or suffered falsly it must follow That Kings would be tyrants Subjects prove traytors Magistrates wolves Pastors devourers Neighbours and neighbouring Nations to cut throats one of another without conscience of amity league of sidelity and impunity granted to all impiety Plainly to be seen 43. What is the opposite hereof The right and lawfull use of an oath whereby the Lords name is sanctified used as himselfe commanded in swearing by him and him alone Esay 65. 16. Jer. 12 6. 44. What is the right and lawfull use To sweare in truth righteousnesse and judgement Jer. 4. 2. 1. So in Truth To that which is true Truly Ex animi sententia 2. Righteousnesse as lawfully required of God or Magistrate or is on just ground and in lawfull manner and good occasion 3. Judgement duly weighing and discerning the necessity of the oath together with the conditions and circumstances of the persons matter and especially the end 45. What the end The manifestation or confirmation of a hidden and doubtfull truth necessary so to be cleered The ending of controversies and satisfaction of our neighbour and justice The cleering of our innocency or duty discharged The glory of God for truth and right to take place as commonly wanting these ends and conditions it must needs be ill and so all swearing as if it be either 1. Of no necessity 2. Or first to no end but either rashly vainly of foolish custome c. Secondly an ill end As 1. in bravery to glory in their shame and 2. Blasphemously to rap out oathes to garnish their speech with such hellish eloquence 3. To falsifie the truth and to deceive by perjury 46. What are vowes A kinde of oathes or promissory oathes which as made to men are onely called oathes but to God are properly named vowes and binde to the performance of some thing promised and vowed 47. What required in promissory oathes That they be of things Lawfull and honest In our power and possible That we meane to performe That we doe also performe for otherwise 1. If lawfull and possible and not performed we are perjured 2. If impossible the oath doth not binde 3. If unlawfull it doth not onely not binde us but we are bound to breake it else we adde sinne to sinne What other conditions required in vowes That it be voluntary not forced or hypocriticall That it be to this good end The glory of God The good of our neighbours and brethren of ones owne soule 48. Of what sorts are vowes Either common to all Christians as the vowes in baptisme c. Or proper to some onely either required on some condition in regard of their place and degree or voluntary c. undertaken of divers things lawfull or indifferent 49. What common errors in oathes and vowes 1. To sweare for malice hire favour falsly or foolishly 2. To vow evill and hurtfull things as murder c. 3. Or vow and not meane to performe at least not performe To performe by halves and not fairly but with delay or diminution and doubling as Ananias and Saphira Acts 5. 50. What is the hainousnesse of the guilt and ofsence hereby The subverting or at least sleighting the truth The mocking of God destroying sidelity The bringing in Atheism by polluting the name of God and his honour in consequent worse then Jewes Turkes or Heathens that in their manner have beene zealous of these things 51. What the generall duty affirmed The glorifying of God especially in our speech and right use of the tongue wherein wee exceed all other creatures on earth yet proceeding also from the heart and budding forth into holy life and godly conversation 52. How especially scene In our taking care and making a conscience of 1. Speaking the truth from the heart 2. Speaking reverently of the great and fearfull name of the Lord and so on any occasion to remember it 3. Using the same religiously in our speech and communication 4. The vow in Baptisme and so of leading a godly and Christian life 53. VVhat is else here intimated All possible reverence and honour with all carefulnesse to be exhibited as the condemning of all neglect thereof in any degree and so all foolish idle and trifling speeches on no occasion as O good God O Lord O Jesus c which though seeming good yet as without the heart and idlely uttered without affection towards God or ground for them accounted dallying with the name of God and an offence or prayers and such like devotions as to say Our Father which art in heaven c. or I beleeve in God the Father never thinking of him whose holy name we utterwith our unadvised lips what it is but to take his name in vaine or mocke God and how much more with rash and beastly and so much more to bee abhorred of customary oathes or curses hereby condemned 54. VVhat reasons of this Commandement A two fold reason noted 1. Implicite from the name of the Lord thy God 2. Expressed in the Commination for the Lord will not c. 55. VVhat the implicite reason For that the Lord is Lord of heaven and earth death and life yea hell and all and can hurle thee headlong thither for thy abuse and so thou shouldest not dare Thy Lord and God from whom all good so what ingratitude is it in the vile swearer curser blasphemer to abuse his holy name Such a Lord as the Divell and all the powers of hell cannot dishonour but he will turne all to his
refusing to restore the losse or recompence the wrong whether wittingly or unwillingly done which is also oppression and to which may be referred 7. Unjust going to law to vex and disquiet the neighbour without cause and rob him of his peace as well as right or drive him to goe to law if hee will have his right both which are of one stampe and most unjust dealing and oppression 23. What is deceit or fraud in buying or selling Plaine stealing or cousenage and though secret yet direct theft and unjust acquiring of goods or defrauding our neighbour of his as well by such deceits which may be in buying or selling or the like contracts as by strong hand of open oppression or plaine robbery 34. How is it found or practised In the ordinary buying or selling usually in the seller 1. By false weights and measures an abomination to the Lord Deut. 25. 14. 2. By mixture of baser things with better and sophisticating wares to deceive the buyer 3. By stretching the things sold by measure and making things sold by weight heavier though to their spoile and corruption 4. By setting a faire glosse upon things to make them shew better then they be and by false lights and such sleights to cousen the buyer 5. By extolling things beyond the truth by lying speeches not fitting honest men so lying and stealing going together 6. By lying in the prices and dissembling even with oaths grosse and foule dissimulation 6. By combining by factions to enhance prices and make things dearer by engrossing commodities or other cousening devises fetcht from hell or the father of lyes for a poore and base gaine but deare losse to themselves when offering to deceive others they deceive themselves and their owne soules of eternall life 25. What other fraud in buying and selling In the buyer also in the buying in I. Buying of him that hath no right to sell as stolne goods II. Words unworthily despising or dispraising the ware Prov. 20. 14. offering much lesse then he knoweth it worth III. Price taking advantage of the sellers need or paying lesse or bad money IV. Offering to buy what may be fold that 1. Cannot as first graces of God symony Acts 8. 18. Secondly Remission of sinnes c. Thirdly Holy orders c. 2. Ought not to be sold as first presentations to benefices called also symony Secondly injustice at the corrupted Judges hand Thirdly false testimony to perverting justice which are apparent theft and the sellers or officers to sell those things theeves as well as they that sell stolne goods or which are not their own 26. What other deceit or fraud in contracts As well as in buying and selling commodities or trading by wholesale or retale deceit may be 1. In borrowing or lending money or other things 2. In alienation for a time ever of goods or lands 3. In promises and trust in depositaries seoffes intrust executors guardians and other overseers 4. In hire for labour or like recompence wherein fraud and cousenage is but a kinde of theft in not performance of the things covenanted or in right due and demanded wherein are to be respected and required 1. In words truth 2. Promises faithfulnesse 3. In deeds justice Else men first deale deceitfully whose highest degree cousenage 2. Use lying unfaithfulnesse injustice 27. How for borrowing and lending First for the borrower to 1. Restore first the principall if money at the day entire with thanks or recompence else in bankrupts theft in others it is wrong Secondly thing borrowed safe and not impaired else recompensed or wrong done 2. Save the surety harmelesse or a deceit Secondly for the surety to give his word for thrifty and honest persons else if for unthrifty and dishonest accessory to their ill Thirdly for the lender to respect the borrower his good more then his owne else if for his owne profit or unjust or unconscionable gain usury or extortion and so theft if not oppression which rather robbery 28. How for alienation for a time or for ever Required in the seller that it be in our power and on a just ground and performed duly or a theft and cousenage and for the buyer that hee give a valuable and honest consideration and use no kinde of circumvention of him that selleth nor wish his detriment or it is fraud and robbery palliate onely with the name of bargaine 29. What in other promises or persons of trust required 1. In depositaries to keepe safe or restore and make good the things committed to their trust or it is fraud and theft 2. In seoffes in trust executors and overseers faithfull to discharge that trust in them reposed or they commit theft or accessory to it 3. Guardians to provide for the orphans and pupills good not to make a prey of them or their estates which if they doe they shew themselves wolves and theeves rather then guardians that should be in stead of parents to their pupils and so generally in all promises contracts and undertakings to performe them or it is a fraud and as diminution of a due a theft 30. How of contracts of hire and recompence For the hirer to give an equall hire stipend or recompence and not delay especially the poore mans wages or it is a miserable and wretched theft For the hired require an honest and reasonable reward deale faithfully diligently or it is extortion with fraud and theft and to this referred fees and dues of Lawyers Physitians Chirurgion Schoolmasters Tradesmen and Artizans that set price upon their labours and industry wherein required conscionablenesse diligence and fidelity or it bordereth on fraud and robbery 31. What say you then of unlawfull trades or gain or which you call so As all publick offices in Church and Common-wealth and other private callings As of husbandry and all other arts to the same belonging exercised in the Countrey as else in the Cities chiefly the others As of all arts and sciences generally both liberall of the higher sort the faculties of Divinity Law and Physicke Of the lower sort and preparitives or servants to those former called the seven liberall sciences More illiberall and mechanicall of making divers usefull things whereof even whole Towns doe oftentimes consist Of buying and selling and retailing of them and most things else whereof the rest of the trades in Cities and Sea-townes are seene most to consist whence navigation also and consequently merchandise are accounted lawfull and honest trades and callings so opposite to these lawfull callings are I. Either no calling as first common beggars or rogues secondly superfluous gentlemen that having nothing to maintaine them refuse to worke or live in any calling II. Bad callings as who maintaine themselves by first unlawfull professions harlots bawdes witches juglers c. Secondly gaming as gamesters keeping of gaming houses ribauldry and lewd exercises with drunkennesse c. as unlawfull gaines a sinne and theft before God and man 32. How is their unlawfulnesse shewne In that they
heart have a law prescribed to make them holy and acceptable unto the Lord. 3. What manner of Commandement A negative inferring his opposite affirmative viz. not speake untruth or make lyes in uncharitable manner against our neighbour but to preserve truth and charity among all men 4. What the negative part Not to speake or broach untruth in uncharity to the hurt or infamy of our neighbour or our own honest estate credit or good name 5. What the affirmative part To speake and utter truth in charity to the good of our neighbour or our owne honest estate credit and good name 6. How are the parts seene opposite or opposed As truth opposite to untruth Charity to uncharity The good to the hurt or infamy of our neighbour or ones honest estate credit and good name 7. What manner of vice is it forbidden Maledicentia evill and untrue language or lying or abuse of the tongue Whose root an evill heart and thought Whose blossome and branches evill words Whose fruit evill deeds not onely infamy lyes and slander but sometimes reaching as far as the breach of the other Commandements in theft cousenage fraud oppression yea mischiefe of spilling bloud and murder as well by being the fuell of fury in quarrels and contentions as betraying innocent bloud so that an evill tongue the occasion of much evill and hence said set on fire of hell Iam. 3. 8. What manner of duty commanded Good and gracious language or the right use of the tongue that excellent instrument of the soule well used and occasion of much good both to body and soule especially by truth learning and instruction 9. What is truth 1. In the minde a conformity of the minde to the truth of things as they are and so to the mind of God by which they are and were created 2. In the words a conformity of the words to the truth in the minde conceived and so to the things 3. In the deed conformity of actions and deeds to the words and profession of the truth by the tongue 4. In the will a love desire and study of truth which is called veracitas opposite to which is lying and falshood and an unconformity of the Minde to the things as they are or to the minde of God and conformity to the devill the father of lyes Words to the minde or things in truth Deeds to the words or minde in simplicity Will to the love or desire of truth and so a dedication of minde and speech deeds and will to the devill the enemy of God and truth and author of mischiefe whence proceedeth and appeareth commonly the malice of untruth in uncharity 10. What are the parts of the vice here forbidden In opposition to truth and honesty or charity found especially 1. All false witnesse bearing and accusation the maine sin here forbidden 2. All false slanders calumniation and backbiting 3. Tale-bearing and lending the tongue or eare to heare tell or carry false reports 4. Flattering and soothing any for subtilty or advantage 5. Lying and equivocation any untruth against knowledge or conscience of our selves or others in vainglory boasting depraving or diminishing truth or good name 11. How false witnesse bearing In testimonies whether 1. Publique in face of judgment as of the Judge Notaries Lawyers and parties themselves or witnesses Out of judgement but for elections or like publique businesse 2. Private in regard of the authority not appearing or wanting to sight though else publique defamation or libell as else all other private defame or lying 12. How in the Judge to be found In false evill judgment or proceeding therin 1. As rash judgement either The cause not well understood One party onely heard not the other Witnesse of one alone in capitall causes 2. Perverse judgement when the wicked absolved and just condemned as commonly if he be a taker of bribes accepter of persons 3. Being accessory to the offences of others by Admitting needlesse suits Protracting suits Rash imposing oathes Allowing or setting and admitting of false courses or witnesses as in Naboths case and Christs condemnation 13. What then required of the Judge Due proceedings without respect of persons or bribes to the full examination of the truth and giving sentence according to Truth Justice Equity to the Righting of wrong Punishment of vice Maintenance of vertue 14. How false testimony in the Notaries In the Notaries dealing falsly in writing preserving reciting of the Records thereby corrupting them and wronging of right in which they ought to deale truly and justly 15. How in Lawyers 1. By entertaining and promoting evill causes 2. Animating the followers of evill causes and contention as amicos curiae 3. Using false accusations and calumniations against the adverse party 4. Being unfaithfull to the helping a bad or betraying a good cause 5. Taking of fees ambidexter-wise on both hands and betraying the client 16. What their duty then To entertaine or promote no cause they know to be evill To maintaine the good cause with good conscience truly faithfully How false dealing in the parties In going to law for stomacke malice and contention In dealing untruly by 1. Forging false accusations and calumniations false Instruments or Deeds 2. Suborning false witnesses whose duty were that truth charity and right might take place 17. How the offence in the Plaintife or Defendant more in particular In the Plaintife in 1. All causes to seeke the molestation of his neighbour 2. Criminall causes Calumniari to urge untrue and uncertaine matters or crimes Praevaricari making only a show of accusation Tergiversari to fly from his accusation In the Defendant to Deny the truth Appeale without just cause Not submit to judgement lawfully given 18. How the offence of witnesses Either not to give testimony to truth Or give false testimony and that by witnessing what hee knoweth not to be true doubteth or knoweth to be false 19. What their duty then 1. To give testimony when on just occasion required When hee seeth innocency oppressed though unrequired 2. To testifie the truth only wholly Pro 14. 25 What other publique testimonies Out of the place of judgement by publique speeches as Orations writings testimonials for elections or any other advancement that onely truth and worthy persons be allowed not falshood spread and unworthy persons promoted 20. What other private testimonies 1. In reprehension or dispraising of vertues or commendable things or extenuation of the same 2. In extolling or praising vices and bad things with undue and untrue testimony contrary to honesty and charity and if in presence is flattery or derision or else reviling and contumely in absence growing towards slander or mocking howsoever evill cursed speaking Opposite to which wee ought constantly on all occasions to praise and acknowledge vertue and discommend vice 21. What is slanders and backbiting A false testimony behinde ones backe to the wrong of the good name dear as life or credit so a kind of murder and also a blasphemy against
men and against the truth of God and his honour 22. What is the heynousnesse of it Not onely lying but evill and cursed speaking with malice in the heart poison in the tongue and dart in the lips wounding the speaker the hearer and the party wronged three at one blow a sharp rasour of the devills razing out a mans name and worthy to be razed out of the booke of life 23. How is it used Either by privy whispering defamatory libels and sowing and spreading publicke rumours and calumniations in any sort to the devouring of a man in his good name and credit and raising an ill name so as he that hath an ill name halfe hanged as the proverb is these may seem the divells hangmen as their tongues indeed set on the fire of hell and the poison of aspes under their lips poisoneth that pretious ointment of a good name 24. What tale-bearing A kinde of slander usually understood in small matters for if it be with foule defamation it is grosse slander to which are accessory the receivers of false reports for as there could not well bee theeves if no receivers so no tale-carriers if there were not tale-receivers giving encouragement to the same 25. What is the subject of it Commonly detraction calumny or scorne and so the soule water of malediction tendeth to the wrong of the neighbour and uncharity howsoever used or sprinkled if in his 1. Presence by reviling and derision 2. His absence by slander in backbiting c. Whisperers and tale-bearers to his disparagement and disgrace 26. What the heinousnesse Next to the slanderer and blasphemer both they that tell and receive tales that love to tell and heare lyes theeves to their neighbours good name and enemies to truth and charity and as they blot his good name theirs to be blotted out of the Booke of life and they rooted out of Gods City and holy Hill Psal. 15. 27. What of flatterers Next to those long tongued tale-bearers and raisers of rumors and false reports or sharpe tongued slanderers with poison of aspes under their lips these smooth tongued trencher-flies and parasites whose words are smoother then oile yet very swords and not farre from sycophants whose words may melt like butter yet war in the heart and oalumny in the libell all of them abusing the tongue in lying and untruth these to flattery and fraud 28. What is flattery A deceitfull and false praise or per fallacem laudem seducionem a beguiling by false praise and so an abuse of the truth and the flattered person to his face as a falshood and deceitfull lye in the flatterers tongue so with the flatterers were busie mockers and commonly used lying and colloguing Gnathos and base fellowes to smooth up vaine-glorious Thrasos and Braggadoches of skil or valour in their vaine humour when what ever the one will boastingly say the other will be ready lyingly and blasphemously to sweare 29. How is it else seen Either by 1. Salutation and smoothing with them we meane to hurt as Joab that saluting slew Abner 2 Sam. 3. 27. 2. Commendation beyond measure for our profit or advantage as to get our living by this trade of lying so parasites 3. Disparaging of any to please others as whisperers liars and tale-bearing flatterrs 4. Soothing men in vices contrary to vertue and honesty extenuating their foule sinnes and calling their other sinnes none or vertues so if Preachers sow pillowes under sinners elbowes and do not plainly shew sin Gods judgements Generally in all belying the truth in any degree to the soothing of others in sinne or but dissembled holinesse or shew of goodnesse whether to insinuate himselfe or sucke advantage as calling the prodigall liberall the Machiavil-like politicians discreet or even quite opposite the foolish wise and prudent or the prophane devout and godly the base and degenerous noble as sometimes above measure alwaies fainedly extolling and deceiving them with smooth words for sinister ends 30. What of lying and equivocations The direct abuse of truth and so in some degree of charity whether against a mans knowledge or with doubting of the truth as every lye or with an intent to deceive as equivocation a cunning and subtill couched lye 31. What sorts of lying or falshood Either in 1. Jest as the jesting lye mendacium jocosum to sport our selves withall or others and as alwaies vaine often ill as tending to others hurt or disparagement so jesters over witty rake-hells and travellers spreaders of newes and such surrilous wits not seldome offend 2. Earnest as the Officious lye Officiosum Mendacium Pernitious lye Maliciosum Varnished lye Fucosum Boasting lye Ventosum Equivocating lye Ingeniosum 32. How the officious lye In great necessities used as by Abraham saying Sarah was his sister for feare not telling the truth or all the truth by Isaac so of Rebecca Jacob saying he was Esau by his mother commanded not to be allowed of though God turned it to a good end 33. What of the pernitious lye Wanting all colour or excuse void of all good nesse and by whomsoever used tradesmen or others as out of malice or to the hurt and prejudice of others shewing them that use it children of the Divell the adversary of truth and charity and father of lyes and deceit 34. What of the varnishing lye A colourable excuse of some fraud in or towards others flattery towards ourselves Adams fig-tree leaves to hide shame but such excuses never serve the turn but rather make it more odious Gehazi punished with leprosie and Ananias and Saphira with death in their colourable excuse or varnished lye to cover their offence 35. How of the boasting lye A vaine-glorious lye full of windy vanity cousening our selves most as plainly seene of others though dissembled and so accompanied with a double fraud of vaine-glory and dissimulation 36. What of equivocation A subtill and ingenious lye and though often used and practised by her most subtill masters professed and patronised or defended so the ilnesse apparant by the shame to protect it though the witinesse may countenance it as that and all mentall reservations blindefold the truth pretended to save themselves from danger which if it were in a good cause came neare an officious lye which is not yet approved of but in an ill matter is apparant falsity and dissimulation joyned with offence 37. How is it so ill then In the falsity opposite to truth and to blinde the same In the end to smoother the truth and deceive In the manner of it dissimulation and fraud In the authour the divell who equivocating with Adam in paradise in counselling him to the making of himself like to the Gods or Angells but evill ones and so usually in his Oracles by equivocations deceiving the simple and his servants as Julian Valens Hildebrand c. By sayings doubtfully to be interpreted divers waies Aio te Eacida Romanos V. D. and many others the like And thus taken up upon trust by those that
have need of his commodities and sleights to defend themselves and his workes 38. What are to be said of parables and similies that are not the very truth Though they are not the very and precise truth according to the bare letter yet in the sense and understanding as well as the intention they are the truth and sometimes an excellent and divine truth and more effectually working upon the mind and understanding then any plaine words expressing the same could doe so they are truth in the reflex and so are the Riddles Parables Mythologies in divers good Moralists and especially in holy Scripture 39. What here commanded then in generall I. With the avoiding of all the aforesaid vices forbidden as in particular may be seen in the premises II. With the love and study of truth and charity 1. In the heart inclining to it 2. In the tongue professing it 3. Deeds practising it to the best use in the preservation of our owne or neighbours goods and good name 40. How found in the heart By the inclination we finde in us glad and willing 1. To heare the truth and hate untruth To heare well of our neighbour and good report to his commendations and not ill or good unwillingly 2. To judge charitably not rashly or suspitiously or determining against him 3. To interpret things to the best and not good things ill or doubtfull things to the worst part 4. To report onely good and profitable things or necessary rather silencing then blazing the faults of others 41. How to be found in the speech and tongue By the practice and entertaining of profitable and good speech such as may minister grace to the hearers and honest comfort whether tending 1. To Gods glory especially 2. To our owne and neighbours good Spirituall of soule Temporall for Honest delight Society Profit Opposite to which vaine hurtfull rotten evill and dishonest speech lying scurrility c. 42. What meanes to entertaine such speech Docility and vertues of urbanity courtesie affability and taciturnity if need be to avoid idle and unprofitable language opposite to which are morosity inurbanity rusticity and counterfeit courtesie much babling and profitable truth smothered in silence 43. How found in practice and in deed By the constant care and stedfastnesse in maintaining the truth to our utmost power and endeavour and according to the rules of charity for our owne and our neighbours credit and good name 44. How is our neighbours good name maintained By all the meanes aforesaid in avoiding all evill speaking or hearing and speaking judging or interpreting all things to the best in charity so a step to the preservation of our owne 45. What if he be manifestly ill may we not speak it Yes but 1. In charity occasioned by justice or for his admonition and amendment 2. Or in complaint to God as David against his enemies Before men to avoid them as the Prophets and Apostles speake against false teachers 3. Not in his disgrace in malice or any like evill pretence 46. How to preserve or procure our owne good name I. By observing the rules towards others a step to our owne good name II. Using the meanes whereby though therein unsought it is to be gotten 1. Serving God 2. Seeking his kingdome and righteousnesse 3. Walking uprightly 4. Keeping a good conscience whereby without seeking a good name therein but better things we shall finde a good name III. By avoiding all First hypocrisie and hypocriticall behaviour Secondly vainglory in 1. Boasting 2. Seeking praises of men or flatterers by vanity 3. Censuring others or 4. Disgracing ironically and arrogantly scorning them Thirdly Infamy by 1. Such vanity 2. Sinnes and vices 3. Opprobrious speeches 4. Evill company c. 47. How is true testimony to be given of our selves 1. For the good if true with modesty onely on good occasion Not for boasting or vainglory but for the good of others to confesse it If false not to assume but with modesty and humility to deny it II. Evill 1. If true to confesse it First to God to aske forgivenesse Secondly to men onely if necessary for Gods glory our owne or others good 2. False constantly to deny it Opposite to which arrogancy counterfelt modesty to draw more then deserved commendations and boasting of evill to our owne shame and Gods dishonour or good wee have not for our owne vaine glory gaine or disgrace of others or disgrace our selves to picke thankes or gratifie others contrary to truth candor and integrity 48. What followeth The tenth and last Commandement concerning the moderation of the very thoughts of heart to the preservation if possible of our selves entirely to God SECT 12. The tenth Commandement The order and reason thereof and Analysis of the tenth Commandement shewing the parts and duties as well as opposite vices and abuses thereby intimated or expressed of concupiscence and the severall sorts and root thereof originall guil whence bud out all actuall transgressions and the degrees of the same according as found in the severall passions and parts of the soule and in such other respects distinguished with the object of the concupiscence as in the Commandement expressed and how evill lusts in the other Commandements implicit here more expressely and fully and fully forbidden the generall duties and vertues hereby commanded where in the generall inclination to justice and contentednesse in a sort a sort as it were all or the chiefe of all vertues may be seene 1. VVHat is the tenth Commandement Thou shalt not cover thy neighbours house thou shalt not covet thy neighbours wife nor his servant nor his maid nor his Ox nor his Asse nor anything that is his 2. What the order of it The last making this addition to the rest even if it were possible not in thought to transgresse and to kill the first motions of sin in the heart the Cockatrice in the shell that the budding forth of originall sin into actuall may be smothered atleast making conscience of the smallest offences crying sins may be avoided 3. What manner of Commandement A negative inferring his opposite affirmative viz. all evill and corrupt affections understood by concupiscence forbidden and all good thoughts of minde and motions of Gods Spirit in the heart cheerfully to be entertained and hereby commanded 4. What the negative part The prohibition to shew Gods hate of them and of all evill affections both in the 1. Originall guilt hereditary corruption of nature especially budding out towards actuall transgression 2. Actuall Evill thoughts and phantasies Evill motions passions and perturbations of the minde Evill consent to the said motions c. and desire as it were to effect the same or wish it done which is plaine concupiscence in the full growth 5. What the affirmative part The hate of that originall guilt and corruption of nature which God hateth commanded and thereby with the rooting out of that evill of thought fantasie and motions or passions and perturbations of minde a holy entertainment of
Magistrates that set forth his honour 2. All faithfull Pastors Prelates and Teachers that set forth the true faith 3. All godly Elders that governe well and give good example 4. All holy Confessors and Saints that have so set forth his glory 5. All glorious Martyrs Apostles Prophets Patriarkes and good men that have done and do their best endeavours to set forth and witnesse the truth 24. What doe you then pray for in this respect That God will be pleased to enable them with his graces more readily and cheerfully to set forth his glory as that 1. The King and Magistrate may be Carefull and zealous Prudent and Religious Just c. 2. Pastors and Prelates may be Faithfull in their places Diligent in their duty Conscionable and carefull of their charge all others may be godlily disposed according to their severall offices and duties and so to praise God for any his excellencies and graces appearing in them to the advancement of his Kingdome 25. What is opposite to this Kingdome The Divell and all his wicked agents and instruments raised up against God and his truth such 1. All evill Princes and Lawes 2. All evill Magistrates and negligent Pastors and slothfull 3. All evill and false Prophets and Idolaters 4. All evill blasphemers and 5. Generally all ungodlinesse and vanity 26. What of these That God would be pleased to overthrow root out and destroy all such as the power of the kingdome of Satan and opposite to his Kingdome 27. What in summe is there then expressed or intimated in this Petition 1. The part expressed as before shewed the 1. Petition it selfe for our selves 2. Intercession for others let thy Kingdome come for all our good II. The part intimated both a First confession of a 1. due that Gods Kingdome ought to be advanced 2. Duty from us and others that we ought so much as in us lies to advance that Kingdome 3. Defect in us and others too common to be too negligent hereof Secondly deprecation against all oppugners and opposition thereof whether in our selves or others Thirdly thanksgiving and praise 1. For the graces in us or others tending to the propagation of his Kingdome 2. For his so gracious government of us and of all things 28. How sum you up this in order 1. Confession of a 1. Due that it is most holy and just that Gods Kingdome should come and his power thereof declared 2. Duty of our selves and others that O Lord it is our duty all of us to endeavour the same and wish and seeke by all meanes to advance it 3. Defect that there is even too supine a negligence in us and others in this as well as in many other good duties II. Our petition for 1. Gods power to be shewne in advancing it 2. For our owne well disposednesse that it may be such that we may doe our best to promote it and that his Kingdome may come in us III. Our intercession for others that others may be as well disposed as we our selves and that his Kingdome may come in their hearts IV. Our deprecation that God will be pleased to pull downe all enemies of his Kingdome and all opposition and opposers with their malice and envy V. Our thanksgiving that it hath pleased him 1. So graciously to governe all things as hee doth to a good end 2. To give us grace to desire the same and to seeke it as well as many others 3. Further to assure our selves and soules of that his Kingdome so to be encreased perfected and consummate in his due time in us and others to the glory of his grace and power 29. What the third petition That Gods will may be done as readily by mee and all Gods people upon earth as by those blessed Saints and Angels in heaven where it is to be done with all joy courage and alacrity 30. What is the order of it After the desire of sanctifying Gods name and of the advancement of his Kingdome that in that Kingdom his will may be done by us and all men whereby better to be assured we are his subjects as well as those willing and ready Ministers of his Saints and Angels in heaven that his illustrious Kingdome of glory 31. What the parts The 1. Object the will of God 2. Action to be done or performed 3. Collimation of the action after the sublimed rule of Angels obedience and duty 32. What is the will of God Understood to be either his 1. Secret will which we are not to search into but he will see in due time and manner performed 2. His revealed will which is for us and other children which is required of us to be knowne and performed and so for us and our instruction revealed in his holy Word Law and Gospel a most sure and true record written for our remembrance 33. What the doing or performance of it Our holinesse in the 1. Faith knowing and beleeving it 2. Practice of good workes and obedience answerably to be thought on and proposed by us to be done as it is required at our hands by God and so herein professed obedience generally to Gods holy will and commandements and that in speciall sense as not only the actions but the heart and cogitations submitted to the performance thereof as in the last Commandement the very inmost cogitations of soule and thought to be reduced to this obedience and the love of God and thither tendeth that following collimation and direction 34. How is this that rule of direction or imitation In earth as it is in heaven understood either I. Improperly in 1. Our bodies and members that are earthly as well as in our soules and mindes that are heavenly 2. The lower parts and powers of our affections as well as higher power of will 3. Those that are yet uncalled as well as those that are called and already in the heaven of the Churches bosome and Kingdome of grace 4. In our owne selves endeavouring as in Christ to perfect the same II. Properly in earth by us that dwell in this world in the midst of many temptations and provocations to sin as well as by the inhabitants of heaven Saints and Angels free from all temptations and discouragements 35. How is it so done If as by them usually performed so we strive to doe it obeying both 1. Voluntarily which is with all our hearts willingly freely cheerfully readily without hypocrisie grudging repining murmuring griefe or delay 2. Totally endeavouring to his whole will for the matter of it manner of it every part of it so his will and not ours to the denying of our selves 3. Continually so with Constancie in our good intention Perseverance to the end and thus striving to perfection of obedience we yeeld true and sincere obedience which though in us imperfect when thus regulated by this perfect obedience and aiming at that perfection of Angels though not attaining unto it is accepted of God and so to the proportion of our ability here
and Anen 2. Verbe so his actions that are done in truth and his fiat or Amen was the foundation of all creatures 3. Adverbe so it signifies certainly or without end or doubt and so are all his words and truth and such and hence our confidence 21. How is Amen used Either for 1. Wishing as usually in prayer Amen fiat 2. Confirmation or ratification as Gal. 1. 20. 3. Usuall affirmation single in speech Amen I say c. 4. Asseveration doubled as Amen Amen dico vobis even almost to oath Jo. 16. 23. 5. Consent as in many prayers praises in the Church 1 Cor. 14. 16. c. used by the people 22. How here used In any of these present respects as in 1. Our confession of praise and consent to the praises of God 2. Our affirmation or asseveration of his glory and our duty 3. Our wishing and hearty desiring our prayers to be heard 4. Our ratification of our vowes and thanksgiving and confirmation of our faith 23. For what may it serve us then 1. To confirme us in the faith and confidence we should pray with 2. To comfort us in assurance of the promises of God and truth of them 3. To Convince and 4. To condemne us if as gracelesse ones we pray unfaithfully Hypocrites wee pray but dissemblingly 24. In what may we then be assured or confirmed in this faith and confidence 1. In God who hath commanded us to pray and offer this sacrifice of praise 2. In the promises of God assuring us to bee heard if we pray faithfully 3. In the testimony of a good conscience that we pray as we ought faithfully and charitably 4. In the holy Spirit who witnesseth with our spirits and maketh us truly say Abba Father 5. In Christ in whom the promises of God are Yea and Amen and in whom as we say Father at first we may here also most confidently say Amen 25. What followeth in the Catechisme The question concerning the sum and substance of the Lords Prayer SECT 8. The thirteenth Question The summe of the Lords Prayer and all the parts thereof and petitions before rehearsed epitomized and hereby paralelled with the answer to the thirteenth Question As else the preface both severally and other petitions explained In the first petition hallowing Gods name The second petition thy Kingdome come in all the parts and branches thereof and 3. Petition Thy will be done in earth as it is in Heaven so likewise explicated as the fourth petition for our daily bread and â— Petition for forgivenesse of our sinnes as we forgive others and the 6. Petition for deliverance from temptation and all evill as those before with the conclusion and the whole doctrine in them comprised thus epitomized and explaned An other manner of exposition of the same by some propounded wherein the seven deadly sins in the seven Petitions so by them numbred prayed against and the opposite virtues desired though rather in very deed in every of the petitions are all the said vices and vertues and all others whatsoever plainly deprecated or desired 1. VVHat desirest thou of God in this Prayer I desire my Lord God our heavenly Father who is c. 2. What is here in these words contained An exposition by way of paraphrase of the Lords Prayer and so if we marke it we may find all the parts and petitions of it delivered and expressed in other words a little more at large for our better understanding of the sense and meaning of the same 3. How then shew you the parts and petitions of it particularly 1. The Preface of our Father which art in heaven in these words I desire my Lord God our heavenly Father who is the giver of all goodnesse 2. The first Petition Hallowed be thy name The second Petition Thy Kingdome come The third Petition Thy will be done c. That he will send his grace to me and to all people that we may worship him hallowing his name Serve him in his Kingdome Obey him as we ought according to his will 3. The fourth petition And give us this day our daily bread in these words That he will send us all things necessary both for our soules and bodies 4. The fifth petition To forgive us our trespasses as we forgive them c. in this That he will be mercifull unto us and forgive us our sinnes 5. The sixth petition Not to lead us into temptation but to deliver us from evill in these words That it may please him to save and defend us from all dangers ghostly and bodily and from all sin and wickednesse from our ghostly enemy and from everlasting death 6. The conclusion For thine is the Kingdome power and glory for ever and ever Amen in these words And this I trust hee will doe of his mercy and goodnesse in Jesus Christ our Lord and therefore I say Amen So be it 4. And how doe you more particularly shew the full exposition thereof By considering the substance of what is intimated or expressed in the severall parts and petitions aforesaid 5. How in the Preface In the confession of the great mercy love and compassion of our Father as well as his Majesty and glory in the heavens whither we are to elevate our soules and eyes considering our wants and miseries here on earth and so we say and confesse Him 1. Father of mercy and consolation and fountain of goodnesse Light and Spirits and so of our spirits 2. Our father in Jesus Christ and our loving and mercifull God 3. Who is now and for ever the same Alpha and Omega the first and last 4. In heaven the Throne of his glory by his powerfull presence glorious Majesty The Kingdome of his Church by his graces The hearts of the faithfull by his holy Spirit And thus wee confesse him giver of all goodnesse and elevating our eyes and mindes to heaven say Wee have lifted up our eyes unto the hills from whence commeth our help and to thee that dwellest in the heavens in majesty power and glory most gracious God and our loving father which art in heaven 6. How in the first Petition 1. In our confession of Gods goodnesse Thy name is worthy to receive all honour O thou holy one of Israel and holiest of all holies Our duty and it is fit O Lord wee should set forth thy praise and ever be telling of thy glory and sanctifying thy name Our neglect yet O Lord we have not honoured thee as we ought but rather many wayes prophaned thy most holy name and word and other means of our good Lord we bewaile and give us grace truly to lament our sinnes negligences and offences 2. In our requests our petition and intercessions Lord let thy name bee hallowed by us and all people more conscionably in our lives and all our actions that our tongues may shew forth thy praise and wondrous works and that we may ever be doing good and giving of thankes 3. In our deprecation
2. Our vivification in the Spirit or of the new man Christ in us by the power of his grace and Spirit that so bringeth forth in us Our justification by The merit of his death Imputation of his righteousnesse Sanctification by Our new birth raised up in him Our new life going forward by grace in holinesse of living 13. How is this explained By the opposition of our former estate to this as we were Born in sin and the children of wrath by nature in old Adam Dead in sin dying to grace Damnati antequam nati and having the image Of God oâ—literate blotted out of of our soules The divel imprinted therin being without all Grace Justification or Sanctification And being in this case have by the mercy of God this favour shewed us to have the meanes offered of faith and the seale and pledge the Sacrament whereby wee are made children of grace Renewed Justified Sanctiâ—ied in Christ by his Spirit to God 14. How is this Renewing wrought By the power of the Spirit of God and grace which is given whereof the Sacrament is the pledge and seale and also the ordinary meanes whereby conveyed unto us and we receive it as many as have the power given to become the sonnes of God which is seen by the effect Of a 1. New life 2. New creature 3. New birth 4. Newnesse of affections and 5. Souls as new borne babes desiring the sincere milke of the word having put off the old man and all carnall affections of sinne 15. But who is so renewed Every one that is born of water and the holy Ghost which is the regeneration herein expressed whereby the sâ—ing of sinne is plucked out both in regard of the sin and punishment though sin it selfe not quite extinguished which is never quite abolished till death but broken so that it reigneth not only remaineth as a rebellious head or poysonous root to exercise our faith and graces whiles we live here 16. But is this done in us by the very act of Baptisme or of the Baptizer No For there is also required a right disposition of the person in faith and within the covenant of grace and then it doth convey grace confirme the heart seale the covenant purging the conscience and so effectuall to the faithfull otherwise as in those that came to Iohns baptisme they may remaine a generation of vipers whiles they keep themselves out of the covenant by their malice impiety and hypocrisie whereby they mock God though they take the signe of the covenant on them and so much the rather mockers as taking the signe and neglecting the grace 17. What is then required in persons to bee baptized Repentance whereby they forsake sinne and faith whereby they beleeve the promises made to them in that Sacrament 18 What is Repentance A turning from sinne and a returning to God wherein many steps or degrees to bee considered 19. Which are they In the 1. Turning from sin a Knowledge of sinne one step by faith Sence or feeling of sinne two steps in grace Horror of sin for the uglinesse before God Shame of sin for the filthinesse in it selfe Sorrow and grief of sin for the displeasing of God thereby Resolution to forsake it and lead a new life 2. Returning to God by 1. Forsaking sin 2. Taking a new course and leading a new life 3. Constancie in that intended course 4. Perseverance which onely attaineth the promise and crown our blessing 19. What is the fruit of Repentance A continuall renewing of the force and efficacie of baptisme to the soule which though it selfe may not be iterated yet it is thus continually refreshed and the vertue thereof renewed in us and so is both effectuall in the receiving baptisme and ever after both in The 1. Knowing and acknowledging of sin the barre of grace whereby to obtaine forgivenesse at Gods hand and have the bar moved 2. Sorrowing for and forsaking of Sinne whereby to obtaine grace in the power and vertue of the Sacrament 3. New intended course of leading a new life in obtaining some degree or measure of sanctification either of which is sometimes called repentance and in all three together the perfection thereof and are else stiled Confession Contrition Reformation 20. What is Faith My assurance in respect of God of the Truth of his promises Stability of them in Christ. The head and corner stone my self of the Application of them to me Forgivenesse of my sinnes 21. What is the seat of Faith The heart For in the heart the man beleeveth to justification Rom. 10. 14. And so Christ dwelleth in the heart by faith Eph. 3. 17. 22. What is the ground of faith The word and promise of God giving assurance to the soule because he is true that promised 23. What is the object of faith Things not seene but apprehended by the soule for the truths sake of him that promised as forgivenesse of sins salvation and everlasting life 24. How is use to be made of it By application to my selfe of these things that for his Sonne and promise sake I shall be assured of salvation and my sinnes forgiven and so blessed as whose unrighteousnesse forgiven and whose sin covered 25. What condition required Repentance or confession and forsaking sin Prov. 28. 13. and so faith beginning repentance is also perfected by repentance and wrought and working together are either for the perfection of other and the graces are thereby seen whereof the Sacraments are the seales 26. How doe we then need them As the necessary conditions whereby applied and where with the vertue and efficacie of the Sacrament is transfused into the soule that is not else sufficiently well disposed to the receiving thereof without them 27. Why are Infants then baptised when by reason of their tender age they cannot performe them Yes they doe performe them in such convenient sort as is required and standeth them sufficiently instead in that their tender age 28. In what manner By their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe 29. But is that sufficient It is as may be shewne and confirmed by sundry good and valuable reasons taken from Both 1. Circumcision the forerunner of it 2. The institution and action of Christ himself 3. The doctrine of the Apostles 4. The practise of them and primitive times 5. Reason it selfe and the intent of the covenant What is the ground of the reasons Because as the Covenant was made not only with Abraham but with him and his seed so the seale pertaineth to whomsoever the Covenant doth and the children being so within the Covenant of grace the sâ—ale pertaineth also unto them especially this that succeedeth circumcision 30. How as it succeedeth circumcision Because that being with them the admission into the Church and seale of the Covenant as this is to us and the foretunner of this was commanded the eight day and for the same reason this
Church in the administration of the Sacraments and admission of Converts to Baptisme and Penitents into the Church and participation of the other Sacrament in primitive times especially and even when whole Nations were converted to Christianity and baptized As this also a preparation by the description of the holy Table or Altar-place of it ceremonies and reverence used at it to the doctrine of the Sacrament of the Lords Supper coming next to be handled Yet once more ere we passe this Sacrament what is meant by these words used in the ceremony In the name of the Father c. By the Name of God as all Divines teach is understood not onely that Nomen ineffabile Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as written with foure letters and by some corruptly pronounced Jehovah instead of Jaha or Jâ—hu and usually read Adonai by the Hebrewes themselves and others by their directions but all other the glorious titles attributes and holy meanes whatsoever whereby any noâ—â—â—â—s of the divine Majesty are imparted and the knowledge of God in any sort derived unto us and so by them as farre as humane frailty will permit God himselfe made knowne unto men And as his attributes of Mercy Justice Goodnesse and the like seeming accidentall attributes are yet â—o essentiall they are his very essence and God himselfe Nullum accidens in Deum cadit quicquid in Deo est essentia est so much more his Name and Titles taken for God himselfe all of them together sparkling like rayes from that their center of theirs the divine Majesty which they would expresse to our knowledge thus God himselfe meant by his name and by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name is ordinarily accepted for God himselfe absolutely as the chiefe meanes of our knowledge of him which yet hath a twofold consideration as what is either passive received or active set forth byus which knowledge passive received or in the receiving may perhaps properly pertaine to the third Commandment and exposition of the name of God there as the same passive in the setting forth and acknowledgement of it may pertaine to this place and perhaps both to the first Petition of the Lords prayer wherein we desire Gods Name may bee hallowed which we may well interpret by all holy meanes of receiving this knowledge of him as well as setting it forth and acknowledging of it to his glory and in this last sense here properly understood that the person is baptised in the Name that is in the 1. Power and authority 2. Confession and acknowledgement 3. Honour and praise 4. Love and feare Of the divine Majesty of the Father the Son and the Holy Ghost the great and glorious mystery of the Trinity so revealed as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name and that saving Name Jesus Emmanuel and other names of God the same and other mysteries are no lesse emphatically then sweetly shadowed and included In what manner Thus the name expressing the divine Majesty or all meanes of the knowledge of â—t thereby expressed and all saving health springing from that knowledge or as Nomen est nota rei and the Sonne the Character of his Fathers glory how fitly may the Sonne the Saviour Jesus the center of the Trinity and of our salvation the Father saving by the Sonne actuating it by the holy Spirit to whom committed the dispensation of Faith and treasury of all graces here shadowed under this Name for the name above all names for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai the Epitheton of the Father may seeme to import the fountaine of his all-sufficiencie and power as it doth right so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the name above all names at which every knee should bow imply the character of the brightnesse of his Fathers glory as it importeth also the Word the Wisedome the Way the Truth the Light the Life of all saving health and knowledge whence all saving health derived and as sweetly suiting with the rest and sympathizing with his nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekina shadowing unto us the overshadowing power and goodnesse of that holy and blessed Spirit the dispenser of all divine graces and so all of them together the Trinity of the persons in the unity of the divine Majesty whereby showne as opera Trinitatis ad extra so essentia ad intra bein indivisa the Unity in Trinity and Trinity in Unity mysteriously included in the Name above all names that saving Name Jesus with the revelation of which Name the whole Trinity was also revealed in that Emanuel to all mankinde and which so great a mystery as desired to be looked into by Angels but hidden from all former ages was with him and in him manifested to the world And no wonder if so great mysteries should be in that great and glorious Name involved when in the very name of Antichrist and character of the Beast so deep mysteries are found included For as great is the mystery of godlinesâ—e deep Gods counsels and secret his judgements past finding out so we may observe great are the depths of Satan strong the delusions of the Divell and as hideous as intricate the mystery of iniquity How is that mystery or name of the Beast and Antichrist meant or explained The Divell is usually tearmed Gods Ape so where God planteth his Church he will strive to erect his Chappell hard by And as God will set up his Christ upon his holy Hill of Sion so he striveth to set up Antichrist not onely in his owne Chappell but in the Church of God as much as he can poluted by him and whereas Christ hath his true Prophets and true wonders wrought by them in the power of God so Antichrist working by the power of the Beast hath his false prophets working lying wonders in the power of the Beast and Dragon and delusions of the Divel and thus as Christ to Antichrist Gods truth to Satans delusions and Gods counsels to the depths of Satan we may behold who the mystery of iniquity working by Antichrist and the power of the Beast are opposed to the mystery of godlinesse wrought by God and in Christ revealed as Contraâ—ia juxta se posita magis elucescunt God advancing his Christ the truth and godlinesse in his Church the Divell that Beast of the field in Paradise the old red Dragon for his bloudy designes and falling Angel for his pride striving to set up Antichrist and all spirituall wickednesse even in the high places as high as Tribunal Ecclesia the very pulpits if his false prophets can get into them to sow their seeds of Heresie Atheisine and prophanenesse and for his name literally it is plainly understood of his opposition to God and his Christ but for his name so mystically expressed by numbers or rather inveyled in them that have busied so many thousands searching eyes industrious wits and judicious heads to pry into them to finde out the mysterie it may
veâ—ily and indeed taken and received of the faithfull in the Loâ—ds Supper 33. What herein observed Tâ—e matter body and bloud of Christ. The action take â—and received by the faithfull The Analogy and reseâ—blance of the parts The manner theâ—eof verily and indeed wherein chiefly the force of the relation 4. What are the relata and correlatâ— The Bread and Wine consâ—cration and blessing breaking powring forth giving and distributing nourishing and strengthening the body Relate uâ—to and signifying the Body and Blood of Christ his holineâ—e and veâ—tue his suffering and shedding his blood his taking and receiving by faith nourishing and refreshing of the soul. 35. What the Relation and Analogie The similitude of the things and representation of one by the other founded after a sort on the similitude of the things themselves in nature but absolutely obtaining the force of the Sacramentall signifying from the institution and by grace 36. How is the taking and receiving of them then Verily and indeed but after a spirtuall and divine manner not so grossely and corporally or carnally to be understood as poore sense or reason should thinke or presume to define under the compasse of their shallow apprehension which their presuming hath moved and stirred up strange mists in this divine speculation that ought onely mysteriously to be looked on and admired with the eye of faith not curiously to bee pried into by silly eye of sense or humane reason 37. Why say we so Because as there are arcana Dei and Religionis that ought not to be pried into and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be told and mysteries in the Trinity and faith that even mortall heart cannot comprehend nor is it fitting or needfull for us to know much lesse curiously enquire after so especially in this mystery where Christ is verily and indeed present yet after such an ineffable manner the tongue cannot utter nor reason well comprehend yet faith may plainly see because hee hath said it who is the Truth and wee must beleeve though for our weaknesse not able sufficiently to conceive or comprehend 38. Why cannot we comprehend them Because wee are finite and the counsels and wayes or thoughts of God that he will have concealed to exercise our humility not like us or our thoughts or wayes buâ— as his wisedome in the depth of his counsels infinite in himselfe though to us-ward and in part so much as necessary for us to know finite and revealed proportionable to our understanding and apprehension so what is not revealed it is holy modesty and sobriety not curiously to enquire after as in this and many other things 39. But some have devised how in this and the like Yet without Gods especiall grace or command and illumination it may well seeme but lost labour and vain for when many have devised divers wayes of his presence here or in the midst among his Disciples when the doores were shut he to whom all power is given can have other means to shew his presence and power then their poore thoughts or inventions can devise And for this if it had been expedient for us to know he would have shewed it it may then suffice us that since hee hath said it hee is present and how hee is present wee shall finde by his graces here and perfectly in glory when we shall know as we are known and all our imperfections done away 40. What are we to doe then With the Disciples to receive him beleeve and enjoy his blessed presence and grace making no question with those Capernaits as to say Master how camest thou hither considering also the Bethshemites were blessed by the presence of the Arke but cursed and plagued when they began curiously to pry into it 1 Kings 6. And curious questions little availe to godlinesse especially in such things as this where silence and admiration is the best eloquence to expresse such mysterie and here godly meditation safer then Socraticall disputation when commonly discourse of controversie doth abate devotion which ought rather to be kindled by pious and godly meditation 41. Is this sufficient then or best for us It is For we may consider if humane reason waver in things sensible how much more in divine so farre above sense and from sense removed The creation of Angels being above humane sense or capacity Moses is therefore said not to have mentioned it so in this mystery much more the manner of Christs presence and how he commeth uttered onely as Pythagoras Scholars were silent and assured it was so if hee said it though else they did not perceive it much more the authority of Christ should be with us because he said it and so let us honour him in this mystery praise him for his mercies receive his graces beleeve his promises and be thankfull for his presence and blessings and here those things wee comprehend we may admire and what wee cannot we should more admire and if word or heart be wanting to expresse or conceive let not faith be wanting to relieve because he is truth and the Sunne remaines a spâ—endent body though Batâ— or Owles eyes cannot endure it or our eyes look into this truth 42. But are wee not to beleeve as the ancient Fathers did Yes as the holy and most ancient ever have done as the Disciples who beleeved not queâ—tioning how and enjoyed his grace and presence and the like by the most ancient Fathers confessed we are to acknowledge as 1. With Dionysius the Areopagite that it is a most divine mystery 2. Justine Martyr that not common bread or drink 3. Tâ—rtullian that it was made Christs body 4. Origen that wee eate and drinke the body and blood of Christ and so the Lord entreth under our roofe 5. Cyprian that as in the person of Christ the Humanity was seen but the Divinity hid so in the visible Sacrament or divine essence communicated 6. Hillary of the verity of the body and blood of Christ there is no place of doubt 7. Ambrose that more excellent food then Maâ—â—a 8. Jerome the Lord both maker of the feast and food 9. St. Augustine that in this sacrifice the Lord boâ—â— Priest himselfe and sacrifice And so of others with whom we consent in the Orthodox interpretation and confesse and admire he greatnesse and divinesse of the mystery and with reverence embrace what in some respect we are not able to conceive of the mysterious Majesty of the same 43. How are we then to believe That by the faithfull receivers verily and indeed is the body and blood of Christ received and so duly and in faith received as Christ said it it is his body and blood and with it himselfe and his merits are applied to the soul to make it a holy Tabernacle fit for his presence which yet as it is spirituall food is understood in a spirituall manner and selfe fitâ—ing the same mystery and not destroâ—ing the natuâ—e or parts of the Sacrament but such his presence but the soule
life of grace is sustained continued and confirmed in us by the heavenly Manna food of soules Christ thus received as he hath commanded and as the blessing of God sanctifieth the corporall food no lesse this bread of life to the nourishment and refreshing of the soule 53. How in the effect and virtue As we are hereby made one with Christ and he one with us and we all in him at one with God and so said to be 1. Flesh of his flesh and bone of his bones As the corporall food united to our bodies This spirituall uniting our soules to him and in him 2. One bloud in him and of him the second Adam all the elect as one bloud in the first Adam all mankinde one by transfusion of nature with sin this other by transfusion of power and grace in righteousnesse 54. How is this expressed here As many graines of corne make one loafe and many grapes one cup of wine so we are alâ— one bread in Christ and one cup or wine acceptable in Christ 1 Cor. 10. 17. and all the faithfull in all ages becomming one body and of one bloud in Christ where ever diversly dispersed over the whole world in him receive all graces as he is heire of all and thus we have union with Christ and in him with God the fountaine life and blisse Communion with all Saints in heaven and earth 55. How is this nourishment seen in the soule As it is increased in strength of the spirituall life and more furnished with graces for as man liveth not by bread only but by the word proceeding from the mouth of God this is most apparantly seen in the soule strengthened and confirmed in the faith grounded on his truth thereby as all things have their being gathering strength to live unto eternity in the mighty power of the same that sustaineth all things and so thirsting to drinke of the fountaine of living waters is thus nourished and refreshed of God so commeth next in place to be considered with what reverence we should come and approach to the holy Table and receiving the Sacrament 56. Why should kneeling at receiving the blessed Sacrament or bowing towards the holy Table be used The very naming of them the blessed Sacrament and holy Table might seem sufficiently to answer this Question as indeed by any that but rightly conceived the due worth of the Sacrament with the benefit and blessing or so reverently esteemed the holy mysteries as they ought and with dutifulnesse to God in all humility at the receiving and else remembred to render thankes for the same it would never be questioned or so questioned as it is by some with intention to deny or decline it they would rather thinke no humility too low reverence too much or devotion too great that could be offered to God or shewne at the receiving and remembrance of so great a blessing and in so great a presence not the like of it againe on earth as where the greatest Potentates and mightest Kings and Emperours may be glad to yeeld their humblest reverence with the rest of Gods Saints and Servants but to content any modest minded man and not engaged to fancie or faction it might suffice that the Church who hath and ever had delegate power as we see in the Apostles and from them derived to their successours to see things in order where they come and commanded things to be done decently and in order and so from antiquity have established it and had the warrant and approbation of Gods holy Spirit in the Church with promise of his gracious presence to be with them to the worlds end to guide them into all truth the promises of God being Yea and Amen in Christ hath so ordained and commanded it which command of his and guidance of that holy Spirit as from the mouth of God himselfe is by all godly men and dutifull sons of the Church to be esteemed though here and in the like cases perhaps nothing will suffice or satisfie some curious questionists and fancifull or furious factionists of our times with a spirit of conâ—radiction bent wholy to sedition wrangling and dissention 57. But is not this bordering too neare on Idolatry or superstition and tending to diminish the Creators honour It would never be dreamed on but by such men as nothing almost can please that is not of their owne coinage crotchets of their owne devising or an idol of their owne fancies setting up and then iudeed such and such only shal have all the applause or even extream and unreasonable adoration among them and their poore seduced and deluded Sectaries and here it might aswell be said of honouring the King who is Gods Image that it were to diminish Gods honour or that reverence before the chaire of Estate to be diminishing the Kings honour or observance to the Peers on whom his favour shines a disgrace to the Prince as this when indeed it is a more honouring of either by that distinguishing and respect to others in their due place and degree and by the degrees the dignity of each more seen and declared and the reverence done to the one redounding in some measure to the oâ—her as if not more enhauâ—sed yet more expressed by it and as the house for the owners so these for Gods sake respected though as the things different so the reverence exhibited to each his due as shewed in the last Section before there being a Cultus reverentiae or Râ—ligiosa observantia as well as divina adoratio a civill respect religious reverence and divine worshâ—p and so some things may have a civill respect others a religious observance God only a divine worship and the holy things in reference to him and for his sake are reverenced so far forth as they are which is far from insinuating their derivation of Gods honour upon any besides God which were damnable Idolatry and God divert it for as the infinitude of his nature cannot be comprehended under the same kinde of being so neither to be comprehended or dispersed under the same kinde of worship with a creature when yet notwithstanding by such reverentiall respects to holy things in their degrees the Church may seem to shew as one learnedly observes by what naturall and rationall proportions she rose and we may with her by way of supereminencie as the Schooles speake from a relative respect of divine things to an absolute respect of the divine Essence and from a just valuation of man to a right estimate of God and this a religious holy and good use of that reverence used according to the severall distance and difference of degrees in it 58. Doth the Church of God so allow it Yes and ever hath as Damas speaks of the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may we say of some part of the reverence used whiles divine worship only directed to God and for whose sake yet the respect and reverence that we yeeld to the holy things is to them extended and
if all Isreael and the Priests as before noted without touch or staine of Idolatry could or might and did worship as well as David and Daniel towards the holy Temple towards the mount the cloud the pillar of fire the Tabernacle the Arke Oracle and Mercy-seat where yet were Images of Cherubims and Palmetrees Exod. 37. 7. and 1 King 6. 23. 32. how much more we before God in his Church and to him towards his holy Table his Altar Mercy-seat and mysteries there tokens of his graces and presence and where he hath no lesse mercifully promised then powerfully performed his promise and manifested such his goodnesse and gratious presence yet firmly looking at him so graciously promising and performing or his promises and graces in the things shewed and performed not the bare things nor boots it to cavill or say thus the Heathen or any Idolaters might palliate their Idolatry it is farre otherwise with them besides the difference of the worship before noted who terminate their worship even divine in the thing on their Altars or under the thing shew a false god Wherein it is terminated as Dagon Molec Anubis Osyris Jupiter or a creature or Divell as some Heathens and Indians yea sometimes such wicked men and caitiffes As a noble Christian Lady told a heathen tyrant and persecutor worse then the wretches that did or commanded sacrifice to them as she asked him if he would willingly be counted so beastly blind bad or blockish as Vulâ—an Plutus Mercury Stercutius nay Mars himselfe or his wife as Venus or Flora so infamous for lewdnesse theeves and stales of theft or strumpets thus the case far different though even in the best things we may note the Divell as it were Gods Ape and hereby perhaps in his divelish policy seeking to disparage and disgrace what were good by such his apish imitation which yet are and ever shall continue holy and his devices frustrate soon as discovered 59. Why doe we worship generally towards the East Not as having it from the Gentiles or Persians adoring the Sun rising but according to the position of our Churches and that originally from antiquity derived as placed opposite to the sight of the Jewish Temple and Synagogues that looking to the west or Sun-set were so to end and had their Sun-set as this Son of righteousnesse our Saviours rising or his setting in the flesh with that their Temple but brighter rising againe by his glorious resurrection and ascention so ours looking to that Son-rising and to the East towards the face of Christ as he was exalted on that Altar of his crosse looking from Mount Calvary West and as the Temple stood which was to vanish from the Temple or with the sight and posiâ—ion of it a looking westward towards us and our Church and so we and our Churches on the opposite part as it were over all the world looking East and towards him in his rising and that Temples declining whence we thus with antiquity as well as authority commanding it and good reason and Religion so enjoyning ordinarily doe our devotions as it is fit according to such prescript and the voice of the Turtle that is heard in our land the voice of Christ and his Church the Spirit and the Bride who thus say come and whom we ought to heare and not the voice of Babell or confusion of tongues that would pervert all things the voice of Schisme and Sedition whence flow disorder and dissention kindling the flames of contention and rebellion or sowing the seeds of discord Anarchy and confusion 60. This may then serve for answer to them also that aske why we worship towards the upper parts of the Church and Altar It may from such position and site of our Churches or if it content them not we may thus farther return and retort it against them that urge at it or against it by so questioning it why do they rather use reverence to God at the Church then any other place but because of his more presential apparance or gracious presence as themselves confesse there then any other place esteemed so within the Church for the same reason as more excellent tokens of his graces and gracious presâ—nce there in those places then any where else exhibited doe we so tender there our humblest reverence and devotions to him memorising thereby his graces and goodnesse that we acknowledge there represented to our eies and mindes oâ— eies of our minde and devoutest consideration in these places and things which how can we fitly remember or acknowledge but in the most dutifull and submisse manner and gesture and with such reverenciall respects in token of our duty thankfulnesse and humility 61. What followeth What preparation is required of us for the due receiving of so great a mystery and the graces of it set forth in the last question and answer of the Catechisme SECT IV. Of our preparation to the Lords Supper The preparation we arâ— to make before receiving by a due and conscionable examination of our selves and our faith charity and repentance with convenient motives and consideration to stirre us up and invitâ— us to the same taken the types excellency and other the wonderfull graces and effects of it as well in holy Scriptures testimony as else by the secret working and speaking of Gods secret spirit to our souls and â—â—nsciences manifested and revealed whence also we may finde many and excellent Elogia or encâ—mions of the same and the comforts we receive thereby and learne what we and our soules or we in soule ought to say thinkâ— and tâ—stifie of the blessed â—aorament if we be indeed worthy Receiverâ—â— So as our Preparation by repentance the examination of the truth of it in our loathing dotesting of sin and lonâ—ing desire after Christ and his righteousnes our preparation by faith in examining the truth evidence ground and fruit of it the excellency of this excellency of this faith seen in the operations of all parts of both body and soul work by love towards God and charity towards men enflamed with good and holy desires and zealous of good allions Whereby worthy receivers or so much deficient as falling short or deficient in this to be accompted and so all possible means before and reverent gesture behaviour and holy Meditations at the time oâ—â—eceiving to be used as after receiving a due serious and thankefull recognition of this benefit and Gods mercies and blessings in Christ with prayâ—rs and pious meditations to be used and all opposiâ—e vanity and prophanesse avoided 1. VVHat is required of them that come to the Lords Supper A due preparation to be rightly disposed both before at and after the receiving of the same 2. What is this preparation To examine themselves whether they repent them truly of their former sins stedfastly purposing to lead a new life have a lively faith in Gods mercy through Jesus Christ with a thankfull remembrance of his death and be in charitie with all men 3.
caring for the Lords body and comming but as Hogges swine these best things are to them an occasion of falling and they will be plagued for their presumption as making the Table of the Lord and feast of salvation a table of condemnation by their profanesse against which carelesnesse and contempt God hath threatned severe judgement and casting out of his presence to bee punished in utter darknesse with the Divell and his Angels for ever From which fearfull doome hee in his mercy deliver us SECT V. An Appendix concerning the summe and use of the Catechisme An Appendix shewing the sum and use of the Catechisme to be the foundation of our profession of Christianity in the laying thereby the grounds of religion specified In those rites of Our faith and good works the Creed and Commandâ—nents and the rule and doctrine of Prayer and the Sacraments all taken out of holy Scripture and the expresse word of God whose bookes are in this order remembred the Chiefe of which as the Canon â—aith and rule of all godly obedience are received the others for good example and that History admitted and read though not so generally approved as many Pseudâ—graphe were by the Church utterly rejected but the true worth of the Canonicall proved by the most evident testimonies of Gods Spirit the Churches and Fathers as well Arguments drawne from the things themselves as the antiquity miraculous preservation matter handled confession of the very heathens of their excellency consent of themselves and with truth commonly wanting in other Writers and the like all oâ— them testifying to the â—â—nscience the excellencie of the same and more commending the hearing reading and meditating of them to the tâ—uly devout and godly Christian to the eternall comfort of his soule which is more effectually wrought also from the same word of God by his owne ordinance of the right dividing pâ—â—aching and expounding the same here explained whence the duty of hearers also touched who are the better prepared thereunto by the grounds of Religion thus said in the Catechisme and Gods blessing to be praied for the seconding the same 1. VVHat is the summe of all As saith the wise man the Preacher to feare God and keep his commandements this is the whole duty of man Eccles. 12. ult 2. What the summe of the Catechisme The very same being the explication of that duâ—y of ours to God 1. By fearing him according to that holy rule of faith expressed in the Creed 2. By keeping his Commandements in doing as in the Law appointed praying as hee hath taught us Receiving the Sacraments holy mysteries and pledges of his love seales of grace as he hath instituted and ordained 3. What the use of it To conforme us outwardly and inwardly in soule and body or whole course of life and conversation to that we make profession of the name and calling of a Christian. 4. How doth it this By laying these maine grounds and foundation of religion which howsoever they may seem few and little as comprised in so small a booke as the Catechisme are yet the substance of many large volumes and the best learning in the world as all that we should or need to beleeve by faith doe in all duty pray for from God or desire in the covenant of grace whereby fitted to serve God and else to behave our selves outwardly and inwardly according to that our most holy profession 5. How is that As we are taught hereby fitted and furnished Both in wardly with faith knowledge and graces and all such things which a Christian ought to know and beleeve for his soules health and to confirme us in the truth And outwardly to the acts of a Christian life being hereby enabled to make profession of our hope and render account of our faith in some measure to reprove or convince the gainsayers And to other acts mentioned and in ended in the Title and beginning of the Catechisme 6. Which are they To be thought sufficiently prepared and fit 1. To be confirmed of the Bishop so receiving such confirmation and approbation 2. To be admitted to receive the holy communion To be surety for others at baptisme as able to teach them to answer for themselves 3. To have their owne suretie released as they enabled to stand for others sureties 4. To heare Sermons and Scriptures read or expounded more profitably And 5. To read holy Scriptures more comfortably themselves And 6. To understand it better being thus grounded in these principles of Religion taken out of holy Scripture as being the chiefest and most substantiall parts of the same that primarily concern our blessed estate and salvation 7. How the Creed Concerning 1. God the Father I beleeve c. I beleeve Lord help my c. You beleeve in the Father beleeve in me also I and the Father are one Luke 14. 1. c. Ps. The eyes of all things c. Gen. 1. 1. In the beginning c. 2. God the Sonne the whole doctrine of the Evangelists and Apostles in every point expressed in the Gospel 3. God the holy Ghost Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. Ioh. 20. 22. Luke 24. 49. Acts 2. c. As concerning the Church Matth 16. 16 17 18 c. Jo. 17. 15 16 17. Act. 2. 47. Holy cath Church Commun of Saints Mat. 16 19. Luk 18. 13. 15. 10 11. 24. 47. Joh. 20. 23. Act. 2. 38. forgivenesse of sins Joh. 5. 28 6. 40 11. 25. Luk. 14. 14. resurrection of the body and life c. with many places of holy Scripture more 8. How the rest Concerning The CommandmeÌ„ts Exod. 20. 1. God spake c. Deut. 5. 6. I am the Lord c. The Lords Prayer Mat. 69. When ye pray say c. Luk. â—1 1. Our Father c. The Sacraments Baptis Mat. 28. 19 Mar. 16. 15 Acts 2. 41. Act. 10. 47 L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19. 1 Cor. 11. 25. 9. What is the word of God The will or especially the promises and mercâ—es of God revealed 1. In the flesh Christ the incarnate word and truth and shewed both in the creation of the world and redemption of mankinde 2. In the characters of the voice the bookes of holy Scriptures the written word of God contained in the Bible or Book of God in the old and new Testament so called and the Bookes thereof 10. Which or how many are they The Canonicall Bookes of the old Testament so called by the Hebrews the 24. Genesis 2 Samuel Proverbes Exodus 2 Kings Ecclesiastes Levit. 2 Chron. Song of Solomon Numb Ezra Isaiah Deuter. Nehem. Jeremie with Lament Josua Hester Ezechiel Judges Job Daniel Ruth Psalmes The 12. small Prophets The new Testament all of them 21. or by dividing of the Epistles 27. viz. Gospels 4. Acts 1. The Epistles of Saint Paul 14. Peter 2. James 1. John 3. Jude 1. Revelation 1. Apocry phall Esdras Tobit Judith Hester Reliques of
setteth forth the glory of God and salvation of soules in the same 7. How doth faith see it so cleerly In all the Scriptures even from the time of Adam in Paradise and Noah in the Ark Abraham the father of the faithfull to these dayes though in narrow bounds of one House Arke or family in the flourishing estate of the Jews in one people or Common-wealth yet still a true Church and company of faithfull beleevers and servants of God but now since by Gods mercies in Christ most flourishing spred over the face of the whole earth as we both see at this day and reade in the histories of the Old and New Testament 8. What Church or Churches One and the same though distinguished in times 1. In the Old Testament in Adam Noah and Abrahams housholds and chiefe of their families in Israel and all his sons the state of the Jewes 2. In the New Testament among The Nations of the Jewes Many 1. Apostles 2. Disciples 3. Beleevers All Nations else the Churches to the very ends of the earth and so far as as we are dispersed As those of Corinth Ephesus Rome c. Achaia Macedonia Antioch c. Asia the 7. Churches in Rev. 1. Which all together make up the Catholique Church 9. What signifies or whence this name Church Ecclesia Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the calling together as out of the world into the Lords house and company so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying in Greeke the Lords house whence name of our Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his congregation 10. What is the Church then That company of Saints elected of God to eternall life called and gathered together out of all mankinde by the preaching of the word saved by the Messiah Christ and in his faith preserved defended and sanctified here to be glorified in heaven and out of the Church there is no salvation 11. Js there but one Church But one true Church whereof Christ Jesus is the head yet of which Catholique Church all particular Churches professing the true faith are parts and all faithfull persons members and all Synagogues though they call themselves Churches if they want that head or the true faith doe falsly chalenge that title as the harlot may of an honest woman but are indeed but Synagogues of Satan 12. How heare we then of many Churches even in the Scriptures and Apostles writings As the particular Churches in several Countries part or members of this one universall Church in that and many other respects so distinguished and divided 13. In what respects Most usually in regard of the 1. Time the Church of the 1. Jewes and 2. Christans 2. Extent universall Church Catholicke Particular Church c. 3. Apparant to men visible on earth in the professors Invisible to men 4. Places Heaven among the Saints and Angels Earth among men 5. Exercises in it Militant in grace Triumphant in glory As other distinctions also in regard of the circumstances may be of this one and the same Church 14. How could the Iewes Church and the Christians be one As both were united in Christ the head profession of the true faith and so elected called and ordained of God 15. How could Christ be the head or his faith in the Church of the Jewes As the Fathers and Patriarkes and all holy men before Christ trusted in the Messias Christ that was to come and in that faith walked with God and attained heaven as all Saints since in the faith of the Messias already come so all of one faith and under one head 16. Is our faith then the same with Abrahams The very same in substance onely diversified by the distinction of time and respect of the same Messias onely exhibitum or exhibendum as already showne or to be exhibited their faith farther off and in hope our more plainly and fully informed all shadowes and vailes removed the substance presented 17. But faith is of things not seene And so are the mysteries of this faith even in the very Messiah though seene with mortall eye yet much more unseene not onely for his divinity but divine actions office and doctrine also onely apprehensible by the eye of faith 18. What are the particular Churches Members of the Univerall Church of which Christ is the head planted by the ministry of good men in the power of God and his word in all parts of the world and in all times preserved by his grace in one part or other so all those famous Churches of Asia Phrygia and Pamphilia of Rome Ephesus Corinth Greece and generally in Europe Asia Africa and now America also and that were in all times as well of the Fathers and Patriarkes even Adam Noah Abraham Moses the Jewes and to our times make up this one Catholicke Church of God or to goe further even all men and Angels elected and saved 19. How expresse you the Church visible or invisible The invisible company of Saints elected of God to eternall life onely knowne to God and not to be discerned of men therefore called invisible whereas all professors of the faith living in the Church and seene in that society charity bindes us to acknowledge as the outward signes and profession shew to be the Church and which we call the visible Church 20. Is the visible Church perfect Nothing lesse for as shee is in the uncleane world she must needs be corrupted with that aire and in her are vessels of honour and dishonour and so as in regard of both shee is called a Net Mat. 13. 47. yet in regard of the better part also called the Kingdome of Heaven 21. How those other distinctions of the Church As in respect of place Heaven where Saints and Angels and earth where men are members of it so in regard of their exercises on earth the Church militant yet in her spirituall warfare and under the crosse but aspiring towards heaven the triumphant part thither already aspired having past the troubles of the world in joy and felicity both together when complete and united make up the Catholique Church 22. How said Catholique In regard of universality of times places and persons as well as Catholique doctrine of truth therein propounded 23. How holy In regard of the holinesse there to be found in the Head Christ the Lord imparting holinesse to the members Holy Father electing it Holy Ghost sanctifying it Holy Faith professed in it Holy Scriptures taught in it Sacraments and Ceremonies Prayers and actions used and exercised in it Life and conversation of the Members in comparison of the rest of the world 24. What are notes of the true Church The true preaching of the word of God and right use and administration of the Sacraments which cannot be well exercised but under a godly discipline and joyned with holy life and conversation 25. How is this proved For that thereby the Church is called together and distinguisht from all other companies whatsoever the word being the meanes the Sacraments
and expedient Extended over all creatures whatsoever life and death heaven and hell that hath the keyes of both time and eternity Paradise and hell and will doe as he please shutteth and no man openeth openeth and no man shutteth giveth life or taketh but referreth all to his glory 8. What is that glory The scope and end of all things in the manifestation of his power and excellency of his Kingdome proposed 1. By God himselfe to all his actions of mercy justice 2. To men that they should seek it 3. To Angels and Saints eternally to desire and doe and sing it 4. To the Divells and worst creatures that though unwillingly in their misery shall shew it and in his justice be made spectacles of his glory and so we see to which end all things are and shall be referred 9. Wherein his glory most seen 1. In his creatures heaven and heaven of heavens Sun and stars that he ordained Men his Image c. Angels his glorious Courtiers c. 2. In his actions of creation redemption governance c. Mercies to all that desire them Benefits to all creatures especially Men and Angels Wisdome truth justice c. 3. In his house or Church in 1. Earth where his graces praises c. 2. Heaven where Saints and Angels perpetually his glorious servants and delight in setting forth his glory 10. How the eternity In that all other Kingdomes and Empires have their periods and ends as the heavens their revolutions but Gods Kingdome no end all other power is limited Kings nor Tyrants whose breath is in their nostrills their hearts and all in Gods hand can doe but what he appointeth nay the very Divell is herein limited that else would as a roaring Lyon be a more terrible Dragon and destroyer onely Gods power is without limit of time or coertion bounded only by his holy and good will and pleasure and to eternity and all earthly glory and beauty is fraile and mortall like that of the lillies or flower of the field though in Solomon and his royalty and shall have end yea the heavens and Sunne and Moone as they were create though of long continuance at last will perish They wax old as doth a garment but his glory in the heaven and in his servants that attend it are to endure for ever and so in his presence is fulnessesse of joy life and power kingdome and glory for evermore 11. How the certainty of it In the truth and consistency of this being who is I am who was who is and who is to come blessed for ever who is true and the truth even eternall truth and fountaine of life and of truth and so kingdome power and glory is truly and for ever his the Divell did say of the power and glory of the kingdomes of the world that they were his and he would give them but he was a lyar and that not the truth but all earthly glory power kingdome and dominion is from God and truly his and heavenly kingdome power and glory more appropriated to him and his as more fitting the Majesty of his glory and thus certainly a King powerfull and glorious holy and blessed for ever 12. How is this ascribed By all good inen Saints and Angels by the tongues of all creatures in their kindes The heavens declare the glory of God and the firmament sheweth c. So the Sunne and Moone hoasts of heaven showres and dewes earth and seas and all things praise and magnifie him for ever but most especially all spirits and soules of the righteous and all holy and humble men of heart and his servants shew his glory and confesse that his is Kingdome power and glory for ever 13. What doth this teach Princes To remember to whom they owe a tribute of praise who hath given them that high estate who is absolute King of Glory and Lord of Hoasts and their Lord as King of Kings and Lord of all lords and so to doe according to his will exalt his honour follow his Law which will bee their honour and happinesse when they come to render an account of their stewardship and Kingdome to him that is their Lord Paramount and King for ever 14. What to Magistrates To remember of whom they and all Kings have that power and from whom and to what end derived unto them so to use their power so committed to them to his glory who gave or sent it them remembring also their accounts that they must make of their power and authority to him that is King of eternall power and glory 15. What to any other of high condition To remember from whom they have all their glory and high estate and so to use it as to his glory and praise him for it who is the King of glory and hath ordained all things for and to the same 16. What to all other the faithfull To erect and raise up their mindes and cogitations to heaven where they have such a Father who hath all Kingdome and Empire Power Majesty and Glory at his dispose and in his hand yea most eminently in his person for ever to whom all earthly Kings and Emperours compared are but wormes and their greatest glory to be his servants and vassalls in whose service also who most humble most honourable and so to consider the excellent dignity of the Sonnes of God to the despising and contemning of all earthly things as but clay and durt and drosse in comparison of this 17. What else learne you out of this conclusion The summe of the Lords Prayer and our desires briefly recollected and recommended to us in this close and words of the same 18. How is that observed 1. The Preface Our Father which art in heaven signified in the eternity and certainty of his Kingdome power and glory 2. The first Petition his name hallowed by this setting forth his praise and excellency of his glory 3. The second Petition his Kingdome come in the acknowledgement here of his eternall Kingdome 4. The third Petition his will be done by his Almighty power both now and for ever 5. The fourth Petition for our good comprehended in his glory for which and to which referred they ought to be desired and not else to the confidence and assurance of all of them asked in faith in the last word Amen 19. What or whence the ground of our confidence Manifested partly in the Preface and more fully in the conclusion and so most amply in both joyned together well considered here included or as I. In the Preface Our Father which art in heaven his love mercy and compassion His eternall Majesty and eminencie II. In the conclusion our Father his 1. Kingdome and dominion over all 2. Power ruling and governing all 3. Glory to it guiding and directing all 4. Eternity the happinesse of all 5. Certainty and truth that is Amen 20. How is Amen understood Either as a 1. Nowne the truth it selfe and so God and Gods word who is Yea