creature cut off from the old stock and ingraffed into a new thou must close with Christ and accept of him and then vertue will come from him Gal. 2. 20. Bread and Wine are turned into the substance When the Sacrament is received without due and diligent preparation it is received unworthily vers 28. The Apostle prescribes this remedy against unworthy receiving we should diligently prepare for every religious duty We should be much in examination the strongest acts of grace are reflex acts this is a Gospel command therefore carries with it a Gospel-promise it is a duty at all times Our examination is a setting our selves in the presence of God and passing sentence on our wayes as God would have us There is a twofold preparation required 1. Habitual standing in the having of all such dispositions and graces as qualifie a man for the work of receiving knowledge faith and repentance love obedience this is at our first conversion Ephes. 2. 10. 6. 14. 2. Actual which stands in the exciting and awakening of those graces and dispositions and renewing of them when one is to receive Both these must be in him that will receive in due order Actual preparation consists 1. In the solemn sequestration of a mans self 2. In examination of our sins and graces 3. In being humbled for our sins and in renewing and quickning the former graces 4. In raising and stirring up in our selves strong desires after Christ. 5. In stirring up in our selves a strong expectation of the benefit of the Sacrament 6. In seeking God in special and more then ordinary manner by prayer 1. A solemn sequestration of the soul from all other avocations whatsoever There must be some sitting of a mans self for the duty from the time that a man hath notice of the Sacrament to be administred But at the day before a man should at the least toward the end of the day separate himself from all other thoughts and occasions and minde wholly the work of preparation to the Sacrament This sequestration of a mans self stands in two things 1. In setting aside all lawfull thoughts occasions and businesses of our callings 2. In summoning calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand Examination of our sins and graces of the multitude and hainousnesse of our sins of the truth of our graces the growth of them and our wants I shall lay down the rules of examination and the things to be examined 1. The Rules whereby we are to examine our selves are the Law and Gospel 1. For finding out the number of our sins 2. The uses of them for finding out the measure of them The things to be examined are our sins and graces I. Of the Rules The Law The Summe of the Law is set down in the ten Commandments and they are divided into two Tables The Commandments of the first Table are the four first and they teach us our duty which we owe unto God immediately The Commandments of the second Table are the six last and they teach us our duty which we owe unto our Neighbour Our duty to God is to love him with all our hearts with all our strength with all our might with all our thoughts Our duty to our Neighbour is to love him as our selves both in soul and body goods good name person chastity The first Commandment is Thou shalt have no other gods but me or before me The general duty of it is to make God my God by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator and the first fountain of all being This is a total and general subjection of the whole man unto him Duties required herein are 1. Of Dependance whereby we make God the chief and principal object of all the powers of our whole man so far as they are capable of him 2. Of Conformity whereby we order all our powers toward other things in that manner and measure that he doth require and so become subject to that authority power and command that he hath over us as a Creator 1. Duties of Dependance We must set all the powers of the soul principally upon him 1. The Understanding 1. To know him as he hath revealed himself in his Word and Works 2. Faith to believe him that is to think things true because he saith them 3. Humility acknowledge him to be the first and best Essence rightly discern the infinite distance and difference between him and us and confesse his unspeakable excellencies above us and our most vile basenesse in comparison of him 2. The will willing his glory above all things and then choosing his favour and grace 3. The imagination or thinking power to be thinking of God more plentifully largely constantly then of all other things 4. Memory perpetually to remember him and to set him at my right hand as David saith 5. The affections of Love Fear Joy Confidence must be set upon him with all their strength We should also speak more abundantly of God and his Excellencies then of all things else besides 2. Duties of Conformity All the powers of man are to be set on other things according to his direction and appointment 1. The Understanding 1. To know his will 2. To believe his promises and threats 3. To make use of the things we know 4. To esteem of heavenly things above earthly 2. Conscience or a knowing with God in which 1. The acts it is to perform 2. The rule which it must follow in performing those acts The acts it is to perform are twofold 1. In regard of our estate to acquit and condemn 2. In regard of our actions I. Before the doing if need be to admonish me to them 2. If sinful to restrain me from them 3. If indifferent to leave them to our wils II. After the doing 1. To comfort in them if commanded 2. To check for them if forbidden The Rule which it must follow in performing these acts is the revealed will of God III. In the manner of doing 1. Sincerely in checking for one sin as well as another 2. Tenderly for a little thing 3. Effectually so as not to suffer corruption to gain-say 4. Peaceably to drive to God not from him 3. The will to be flexible to Gods will 1. Obedience a full purpose to do all that God requires and leave all that he forbiddeth for his sake 2. For good things received thankfulnesse for evil patience 4. The thinking power Memory Speech Senses and Affections to be exercised more abundantly on heavenly things then earthly The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word to worship him in spirit and truth Divine Service must be according to Gods command 1. For Matter of it in regard 1. Of the Person worshipped the living God alone conceived of in the pure apprehension of the
may be done or not But if thou beleevest answer me some Questions with which things the Philosopher being astonished answered I beleeve and giving him thanks that he had overcome him was not onely of the same judgement with the old man but also began to give counsell to others who were before enemies to the Christian Faith as well as himself to assent to the Christian Doctrine and added an Oath that he was not onely changed by a divine Deity but also by a certain unexpressible force was converted to the Christian Religion If Zanchy may be credited the perseverance of Saints in the Faith is a main part of the Gospel Vedelius in his Panacea Apostasiae bono constantium lapsorum praescripta l. 1. c. 3. shews that an Apostate breaks all the ten Commandments I wish that the Reformed Churches by their unhappy divisions fomented by the Boutefeus of Christendom the lesuites do not weaken themselves and accomplish their enemies great design It is observed by Chemnitius that in the year 1540. the Iesuites by the Intercession of Cardinal Contarenus did obtain from Paul the III that he would confirm that order by his Pontificial Authority who did ratifie it with this caution that onely threescore men should be of that Society But when afterward they observed that that order was more active then others in upholding the tottering Church of Rome he decreed in the year 1543. that this Society of the Iesuites should not be limited to any either terms of places or number of persons It is also observable what Campanella laies down in his discourse of the Spanish Monarchy It is manifest saith he that the King of Spain if he could subdue England with the Low-countreys would soon become Monarch of all Europe and a great part of the world Now nothing so much conduceth to overthrow the English as a dissension and discord stirred up amongst them and the Dutch and perpetually nourished which will soon saith he afford better occasions In Chap. 27. of the same Book he speaks much to the same purpose Parsons the English Jesuite in his Memorial for Reformation or a remembrance for them that shall live when Catholick Religion shall be restored unto England he would have the grand Charter burnt the municipal Laws abrogated and the Innes of Court converted to some other use that for Lawyers Then for Divines The Colledges in both the Vniversities should be onely in the power of six men who should have all the Lands Mannors Lordships Parsonages c. and what ever else belonged to Church or Cloister resigned into their hands That at the beginning no mans conscience be pressed for matters in Religion then that publick disputations between Papists and Protestants be held in both the Vniversities That for some years it will be more commodious for the publick and more liberty for the Preachers to have no Appropriation nor Obligation to any particular Benefice but Itinera mitto caetera M. Smiths Preface to Dailles Apology for the Reformed Churches translated by him He saith there he hath been told by the London Booksellers that at the least thirty thousand Popish Books have been printed here within these three last years Shall the Iesuitical and heretical party be so active for Popery for errour and shall not the Orthodox be as studious to hold fast and hold forth the Truth Let Magistrates make the interest of Christ his Truths his Worship his People their great interest let them discountenance gross errors and damnable heresies Let Ministers preach down pray down live down those abominable Doctrins now amongst us Let all the people of God study Fundamentals labour to be stablisht in the Truth and in their places oppose Falshood Libertinism and all horrid Blasphemies and pray earnestly to God that he would cause the false prophets and the unclean spirits to pass out of the Land Zech. 13. â— and I should yet hope though our case be very sad that God would continue his Gospel still amongst us in power and purity though by our sins we have forfeited so great a mercy Which blessing that it may be vouchsafed unto us though altogether unworthy shall be the prayer of Your true Christian Friend and hearty well-wisher Edward Leigh TO THE Christian and Candid READER READER DIvers have since the publishing of my Treatise of Divinity consisting of three Books exprest their good esteem thereof and withall have said that if the like were done upon the whole Body of Divinity it would be a very usefull and profitable work I have therefore inserted divers things into the former Treatises and also enlarged them so farre by the addition of other Subjects as to make a compleat Systeme or Body of Divinity I relate not here of the Covenant and Promises Asslictions or Martyrdoms because I have in my Books of Divine Promises and Saints Encouragements sufficiently discussed those several points Divines go different wayes in their handling of positive Divinity and give several Titles to their Books Some call their Work A Systeme of Divinity Others A Synopsis Others A Syntagma Others Common places Some The Mâ—rrow Some The Body of Divinity Others The Summe of Divinity There are Calvins Institutions Bullingers Decads Zanchies Works Gerhards Common places Ursins Summe of Divinity and some others that have more fully handled the Body of Divinity but there are few of our English Writers unlesse Master Perkins of old and Bishop Usher lately who have largely and fully written in English this way Some reduce all the Principles of Religion into more some to few Heads Some referre all to those four Heads 1. Quae Credenda What things are to be beleeved in the Creed 2. Quae Facienda What things are to be done in the Commandments 3. Quae Petenda What things are to be begged in the Lords Prayer 4. Quae Recipienda What things are to be received in the Sacraments The Creed Commandments the Lords Prayer and the Sacraments Though I do not punctually observe that method yet I handle all those four Subjects I speak of God and his Attribute Almighty in the second Book and handle all the Articles which concern Christ in the fifth Book where I treat of the Recovery of man by Christ and somewhat of the holy Ghost in the seventh Book where I handle the Benefits by Christ in Sanctification Sanctification of the Church and Communion of Saints I speak of in the seventh Book Of Forgivenesse of sins in the fifth Petition of the Lords Prayer and in the Doctrine of Iustification Of the Resurrection of the Body and Last Iudgement and Life Everlasting I treat in the last Book I handle the Commandments in the ninth Book The Lords Prayer and Sacraments among the Ordinances in the seventh Book I shall now particularize the several Subjects of each Book according to the method I observe First I treat of the Scriptures or Word of God the Divine Authority of both the Old and New Testament
determines the matter That part of Theology which treateth of God and his Nature of his Simplicity Eternity Infinitenesse is altogether contemplative for these things fall not within compasse of action that part of it which treateth of our manners and the well ordering of our lives is meerly practick for it is wholly referred unto action Theology is more contemplative then practick seeing contemplation is the scope of action for by good works we aspire unto the beatificall vision of God Theology amongst the Heathens did anciently signifie the Doctrine touching the false worship of their gods but since it is applied as the word importeth to signifie the Doctrine revealing the true and perfect way which leadeth unto blessednesse It may briefly be defined The knowledge of the truth which is according to godliness teaching how we ought to know and obey God that we may attain life everlasting and glorifie Gods name or thus Divinity is a Doctrine revealed by God in his Word which teacheth man how to know and worship God so that he may live well here and happily hereafter Divinity is the true wisdom of divine things divinely revealed to us to live well and blessedly or for our eternal Salvation Logica est ars benè disserendi Rhetorica ars benè loquendi Theologia ars benè vivendi Logick is an art of disputing well Rhetorick of speaking well Divinity of living well Tit. 2. 11 12. Iam. 1. 26 27. It is such an art as teacheth a man by the knowledge of Gods will and assistance of his power to live to his glory The best rules that the Ethicks Politicks Oeconomicks have are fetcht out of Divinity There is no true knowledge of Christ but that which is practical since every thing is then truly known when it is known in the manner it is propounded to be known But Christ is not propounded to us to be known theoretically but practically It is disputed whether Theology be Sapience or Science The genus of it is Sapience or Wisdom which agreeth first with Scripture 1 Cor. 2. 6 7. Col. 1. 19. 2. 3. Prov. 2. 3. Secondly with Reason for 1. Wisdom is conversant about the highest things and most remote from senses so Divinity is conversant about the sublimest mysteries of all 2. Wisdom hath a most certain knowledge founded on most certain principles there can be no knowledge more certain then that of faith which is proper to Divinity The difference lurketh in the subject Wisdom or Prudence is either Moral or Religious all wisdom whether moral and ethical political or oeconomical is excluded in the definition and this wisdom is restrained to divine things or all those Offices of Piety in which we are obliged by God to our neighbour The third thing in the definition is the manner of knowing which in Divinity is singular and different from all other arts viz. by Divine Revelation The fourth and last thing in the definition is the end of Divinity which is 1. Chiefest The glory of God 2. Next A good and blessed life or eternal salvation begun in this life by the communion of Grace and Holinesse but perfected in the life to come by the fruition of glory This end hath divers names in Scripture it is called The knowledge of God John 17. 3. Partaking of the Divine Nature 2 Pet. 1. 4. Likenesse to God 1 John 3. 2. Eternal Salvation the vision and fruition of God as the chiefest good The next end of Divinity in respect of man is eternal life or salvation of which there are two degrees 1. More imperfect and begun in this life which is called Consolation the chiefest joy and peace of Conscience arising 1. From a confidence of the pardon of sins and of freedom from the punishment of it 2. From the beginning of our Sanctification and Conformity with God with a hope and taste of future perfection in both 2. More Perfect and Consummate after this life arising from a full fruition of God when the soul and body shall be perfectly united with God III. How Divinity is to be taught In the general it is to be handled Methodically There is a great necessity of method in Divinity that being usefull both to enlighten the understanding with the clearnesse of truth and to confirm the memory that it may more faithfully retain things therefore in Divinity there will be a special need of art and orderly disposal of precepts because the minde is no where more obtuse in conceiving nor the memory more weak in retaining There is a different way of handling Divinity according to the several kinds of it Divinity is threefold 1. Succinct and brief when Divine Truth is summarily explained and confirmed by Reasons and this Divinity is called Catechetical Systematical 2. Prolix and large when Theological matters are handled particularly and fully by Definitions Divisions Arguments and Answers this is called handling of Common-Places Scholastical and Controversal Divinity 3. Textual which consists in a diligent Meditation of the holy Scriptures the right understanding of which is the end of other instructions This again is two-fold either more Succinct and applied to the understanding of the Learned as Commentaries of Divinity or more Diffuse and Popular applied to the Capacity and Affections of the Vulgar as Preaching which is called Patheticall Divinity and is especially usefull to correct the manners of men and stirre up their Affections IIII. How Divinity is to be learned There is need of a four-fold minde to the study of it 1. Of a godly and heavenly minde most ardent Prayers in our learning being frequently poured out to God the fountain of light and wisdom that dispelling the darknesse of ignorance and errour he would deign to illuminate our minds with the clear knowledge of himself we cannot acquire Divine Wisdom as we do the knowledge of other arts by our own labour and industry it is a praise to learn humane aâ—â— of our selves here we must be taught of God 2. Oâ— a sober minde that we may not be too curious in searching out the profound Mysteries of Religion as about the Trinity Predestination we must be wise to Sobriety and not busie our selves about perplexed and unprofitable Questions being content to know such things which are revealed to us for our Salvation 3. Of a studious and diligent minde other arts are not wont to be gotten without labour this being the Queen of arts requires therefore much pains both for its difficulty and excellency 4. Of an honest and good minde Luk. 8. 40. We must learn 1. With a denial of our wit and carnal reason not measuring the unsearchable wisdom of God by our shallow capacities 2. With denial of our wicked affections 1 Pet. 1. 2 3. 3. With a firm purpose of Obedience Ioh. 7. 17. Psal. 50. 23. Prov. 28. 28. V. The things contrary to Divinity are 1. Heathenism being altogether ignorant of and refusing the true and saving knowledge of
rule in the Old Testament to the Law and the Testimony in the New they confirmed all things by the Old it directs in every case 2. To all persons this is able to make a Minister yea a Councel a Church wise to salvation to reform a yong man whose lusts aâ—e unbridled Psal. 119. 9. to order a King Deut. 17. 29 30. Object Faith was before the Scripture therefore the Scripture is not the rule of Faith Answ. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet first it doth not exclude other Ministerial helps as Prayer Preaching the knowledge of the Tongues and the Ministery of the Church these are means to use the rule and subordinate to it we need no more rules Therefore it is a vain and absurd question of the Papists Let a man be lockt up in a study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it Iudge What I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray hear receive the Sacrament according to the directions of it buy sell cloathe our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this copy followed this rule Psal. 119. 5 59 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better express an high esteem of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered The Scripture is necessary In respect of the substance thereof it was always necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to uâ— in writing but onely conditionally and upon supposition God for a long time for the space of 2400 years unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to go on in that way there had been no necessity of Scripture now more then in that age there was a continual presence of God with them but now there is a perpetual absence in that way and the word of God was written 1. For the brevity of mans life See the 5 the 11 Chapters of Genesis The Patriarchs were long lived before and after the flood to the times of Moses they lived some centuries of years therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but Writing 2. That the Church might have a certain and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Mâ—ssias and see all things that were foretold of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable The Pen-men had a command from God 1. A publike and outward command as Ieremie 30. 2. and 36. 2. Moses Exod. 17. 14. and 34. 17. and Iohn was commanded twelve times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2. an inward command by private inspiration and instinct 2 Pet 1. 21. 5. The Scripture is Pure and Holy it commands all good and forbids reproves and condemns all sin and filthiness it restrains not onely from evil words and actions but thoughts glances Those are frequent adjuncts of the word of â—od holy pure and clean Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations it speaks purely of things evil and unclean It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause God who is the holy of holies holiness it self Isa. 6. 3. Dan. 9. 24 he is the author and inditer of it Luke 1. 67. 2. In regard of the instrumental cause the Pen-men of it were holy men 2 Pet 1. 21. Prophets and Apostles 3. From its matter the holy will of God Acts 20. 27. the Scripture contains holy and Divine Mysteries holy precepts of life holy promises Psal. 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us Iohn 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glass Iames 1. 23. to fire Ier. 23. 29. to light Psal. 119. 105. The reason of it is because God himself is pure most pure Psal. 92. ult Hab. 1. 13. It is pure 1. Subjectively in it self there is no mixture of falshood or error no corruption or unsoundness at all in it Psal. 12. 6. Prov. 8. 6 7 8. 2. Effectively so as to make others pure Iohn 15 3. It begets grace Iames 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Acts 20. 32. Ephes. 4. 11 12. The assertory part is pure what it affirms to be is and what it denies to be is not Psal. 19. 7. and 93. 5. Iames 1. 18. 2. What it promiseth shall be performed and what it threatneth shall be executed Numb 23. 19. 1 Sam. â— 30. Zach 1. 6. 3 What it commandeth is good and what it forbiddeth is evil Deut. 4. 8. Psal. 119. 108. and 19. 8 9. Rom. 7. 12. In other Books some truth is taught some good commmended some kinde or part of happiness promised But in the inspired Oracles of God all truth is taught all goodness commanded all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid prâ—cipitur bonitas quicquid promitâ—itur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is
infallible ground there is none such of supernatural truth but the Scripture Because our Adversaries do contend for Traditions not written hotly and zealously against the total perfection of the Scripture that they might thrust upon us many points by their own confession not contained in Scripture and usurp to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And first to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greek word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is used onely in these places Matth. 15. 2 3 6. Mark 7. 3 5 8 9 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Mat. 15. 2 3 6. Mark 7. 3 5 8 9 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the Vulgar Latin doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word Pâ—ecepts but set in the margent the word Tradition Arias Montanus in his interlineal Translation doth render it Traditio Beza doth commonly express it by the word traditio In the English Geneva Bible we translate it by the word Instruction Tradition calling mens precepts Traditions the Apostles Doctrine Ordinances or Instructions not that we feared the word Tradition but because we would not have the simple deceived as though the unwritten verities of the Papists were thereby commended or as though we had some honourable conceit of them and what we did herein the signification of the word doth give us free liberty to do in our last English Translation we use the word Tradition as often as the Vulgar Latine or the Rhemists have done not that we were driven by fear or shame to alter what was done before but because we would cut off all occasion of carping at our Translation though never so unjust First We contend not about the name Tradition the word may lawfully be used if the sense affixed thereto be lawful 2. All Traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voice many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse only we say That they were not of the substance of Religion that they were not general concerning all Churches 4. We receive the number and names of the Authors of Books Divine and Canonical as delivered by tradition but the Divine Truth of those Books is in it self clear and evident unto us not depending on the Churches Authority The Books of Scripture have not their Authority quoad nos from the approbation of the Church but win credit of themselves and yield sufficient satisfaction to all men of their Divine Truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the Number Authors and Integrity of the parts of those Books we receive as delivered by Tradition 5. The continued practice of such things as are neither expresly contained in Scripture nor the example of such practice expresly there delivered though the Grounds Reasons and cause of the necessity of such practice be there contained and the benefit and good that followeth of it we receive upon Tradition though the thing it self we receive not for Tradition Of this sort is the Baptism of Infants which may be named a Tradition because it is not expresly delivered in Scripture that the Apostles did baptize â—nfants nor any expresse precept there found that they should so do yet is not this so received by bare and naked Tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonat both do confesse That the Baptism of Infants may be proved by the Scripture and therefore Maldonat concludes Nobis verò traditio non est Bellarmine as Whitaker shews contradicts himself for first he saith That the Baptism of Infants is an unwritten Tradition and after That the Catholicks can prove Baptism of Infants from the Scriptures To this head we may referre the observation of the Lords-day the precept whereof is not found in Scripture though the practice be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolical hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian Doctrine contained in the Creed commonly called The Apostles Creed a Tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion and distinct explication of those principal Articles gathered into an Epitome wherein are implied and whence are inferred all Conclusions Theological is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the Rule of Faith for this is the priviledge of holy Scripture The Creed it self was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voice or by writing 2. In special it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies Rites expresly contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. In good part for any Rite or Doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the external Government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part it noteth the vain idle and unwarrantable inventions of men whether Doctrine or Rites Mat. 15. 3. Mar. 7. 8 9. When the Fathers speak reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastical policy Du Moulin Reasons confirming the sufficiency of Scripture against Popish Traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any Doctrine was necessary to Salvation not revealed by the Prophets and Apostles 2.
souls of men 2 Cor. 11. 3. Ministers must preach often especially on the Sabbath Our Saviour preacht every Sabbath day Luk. 4. 21. So did Paul Act. 17 2. See 2 Tim. 4. 2. The Fathers preacht twice every Lords-day and almost every week-day Paul bids the Minister preach in season and out of season the Sabbath by reason of the publick meeting is a season of preaching it is requisite therefore for him to preach every Sabbath Again Christs custom was to go into the Synagogue every Sabbath-day and so the Apostles 3. The sanctifying of the Sabbath must be done in the best manner that may be both by Minister and people the Minister must be helpful to the people in the sanctifying of it he may then preach if he will give himself to reading and study as he is commanded 4. His duty is to labour in the Word and Doctrine that is to take great pains in it therefore he must preach Sabbath after Sabbath 5. Every one is required to be plentifull in the work of the Lord therefore the Minister in his special work of preaching must be plentifull and this he is not unlesse he preach at least every Sabbath and if his strength will serve him twice both morning and evening Ministers must in their preaching denounce Gods wrath against sinners 1 Sam. 12. 25. How comminatory are our Saviours words O generation of vipers how can you escape the condemnation of hell And Woe unto you Scribes and Pharisees Hypocrites And Woe unto the world because of offences And Woe be unto you that are rich and that laugh There shall be weeping and wailing and gnashing of teeth Paul is sharp 1 Cor. 6. 9 10. For such things sake the wrath of God comes upon the children of disobedience Tribulation and anguish shall be upon every soul that doth evil Moses dischargeth many vollies of curses upon those which break the Law of the Lord. Reasons 1. Because there is in every man an old man to be beaten down the threats of the Word are a necessary instrument for working in a man a hatred of sin 2. There remaineth in the best of Gods servants much presumption whereby they are apt to imbolden themselves in sinning the Law must make way for the Gospel the threats of the Word are a most needful means of humiliation This is the most fruitful and profitable teaching It is good for the impenitent to make him repent and for the penitent to make him repent more if they wisely limit the threats they utter There is a Frierly kinde of preaching to presse resemblances and similitudes too farre and a Jesuitical preaching to declaim much against Hereticks and urge some things of Morality But the best preaching is to convince men of their misery by sin and to shew them the way to avoid it Plain preaching is most profitable for a mixt Auditory He is the best Scholar that can teach Christ plainliest and for my part if I would set my self to be idle I would choose that kinde of preaching which is counted so laborious Dr Taylor on Tit. 9. Paul saith he there being the greatest Schollar of all the Apostles was the most fearful to make the least shew of it Doctor Preston being asked Why he preached so plainly and dilated so much in his Sermons answered He was a Fisherman Now Fishermen said he if they should winde up the Net and so cast it into the Sea they should catch nothing but when they spread the Net then they catch the Fish I spread my Net said he because I would catch the Fish that is I preach so plainly and dilate so much in my Sermons that I may win souls to Christ. Ministers must preach in the evidence and demonstration not so much of Art or Nature as of the Spirit and Grace Many turn sound preaching into a sound of preaching tickling mens ears like a tinkling cymbal King Iames resembled the unprofitable pomp of such self-seeking discourse stuft with a vain-glorious variety of humane allegations to the red and blew flowers that pester the corn when it stands in the field where they are more noisom to the growing crop then beautiful to the beholding eyes There is a kinde of fine neat dainty preaching consisting in well-sounding words and of strains of humane wit and learning to set out the skill and art of the speaker and make the hearer applaud and commend him which a man may well doubt whether ever God will blesse to the winning of souls These self-preaching men that make preaching little else but an ostentation of wit and reading do put the sword of the Spirit into a velvet scabbard that it cannot prick and wound the heart The word of God seems to be most conveniently applied by handling it after the manner of Doctrine and Use this course is of all other the fittest for the memory of speaker and hearer for the capacity of the simple and for the profitable making use of all learning and reading It giveth least scope to wander from the Text and holdeth a man most closely to the revealed will of God It hath the clear example of Christ who Luk. 4. having read his Text first interpreted it then observed the points of Doctrine saying This day is this Scripture fulfilled in your ears Then he began to apply it by way of reproof which he illustrated with â—it examples out of Scripture and so would have proceeded but his hearers moved with rage interrupted him The Doctrine must be soundly deduced out of the Text and then substantially handled It is a proposition either expressed in the Text or else concluded from it It must be proved by a Text or two of Scripture and confirmed by reason taken from the causes or effects or some other logical argument The Use is a Proposition syllogistically inferred from the Doctrine as the Doctrine is from the Text. The chief kinds of Uses are 1. Confirmation of truth 2. Refutation of error 3. Reproof of sin mixed with terror and dehortation 4. Instruction mixed with exhortation to do well 5. Consolation or strengthening for and in well-doing All Doctrines will not yeeld all these Uses but some one some another wherefore those must be taken that are fittest for time place or matter The preaching of all Doctrines is to end in Use and Application When Christ had laid down all the speculative considerations about the day of Judgement he bids them make use of it Matth. 24. â—2 Exhortation is so necessary that all the ministerial work is called by this name Act. 2. 40. 13. 15. See 1 Tim. 4. 13. 6. 2. In all the Epistles after the doctrinal part followeth the hortatory Tit. 1. 9. See Iohn 4. 9. We have divers examples of such as applied the word particularly to the hearers 1 King 18. 18. Hos. 5. 1. Mal. 2. 1. Luk. 3. 19. This preaching is enjoyned to Ministers under the Gospel Isa. 58. 1. Tit.
the firstship if I may so speak that is to say the primacy This is such a primacy as a fore-man of the Quest is wont to have in Jâ—ries not a primacy of power as over inferiours but a primacy of order as amongst equals Dr Rainol against Hart c. 5. p. 174 175. The Pope succeeds Peter as night doth the day a tempest a calm sickness health He succeedeth Peter only in denial of Christ. M. Perk. on Iude. The Painter pictured Peter with a red face as blushing at his Successours vices An Pontifex Romanus sit Antichristus Whether the Pope of Rome be Antichrist Papa or Papas among the Greeks signifieth a Father and is the appellative that little children beginning to speak are wont to give to their Parents and in like sort among the Latines noteth a Father or Grand-father hence the Christians in ancient times did use to call their spiritual Fathers and Bishops Papes or Popes So that the name of Pape or Pope was common to all Bishops Ierome writing to Angustin calleth him Pope and writeth to the most honourable Pope who yet was Bishop of little Hippo only therefore that name of Pope doth no way prove every one that is so called to be Universal Bishop D. Field of the Church l. 5. c. 41. Vide Cham. de Oecum Pontif. l. 5. c. 2. The Pope hath appropriated to himself the very name of Papa that is Pope which formerly saith their Jesuite Azorius was common unto other Bishops B. Morton Protest Appeal l. 4. c. 19. Sect. 1. We stand not upon this word Pope it is but Father it was given to Pastours to those that were worthy Pastours ascribed to Fathers in Epistles and superscriptions as to Augustine a poor Bishop and to Paulinus a poor Deacon A name of reverence now grown odious D. Fentons Treatise against reconciliat to the Church of Rome Every Pope at his entrance doth change his name which custom began An. Dom. 687. when he whose Christian name was Os porci forsook it to be called Sergius B. Mort. ubi supra I will not conclude it as an Article of Faith that the Pope is Antichrist I am not of his minde that said It was as clear that the Pope was Antichrist as that Christ was the Messiah Learned Chamier saith Quicunque homo omnes capit notas Antichristi quas Scriptura delineavit is est Antichristus At Episcopus Oecumenicus capit eas omnes notas He to whom all the notes given by the Scripture of Antichrist jointly agree he is Antichrist But to the Pope all the notes given of Antichrist joyntly agree Others go this way also they say It is not enough to prove that Christ was the Messiah because he was born at Bethlehem but because what ever was spoken of the Messiah agrees to him so likewise it is not enough to prove the Pope to be Antichrist because one of the notes given about Antichrist belongs to him but because all But I suppose that those two main circumstances of the time and place of Antichrist agreeing to the Pope it is a weighty argument to prove that the Pope is Antichrist 1. The place the seat of Antichrist is described Revel 17. ult which is Rome and the time when he that letteth was taken away which was the Emperor In these two things the ancient Fathers agree Antichrist as God sitteth in the Temple of God shewing himself that he is God 2 Thess. 2. 4 that is he shall rule and tyrannize over the Church of God making himself Head of the Church Nero was cruel against believers but he â—ate not in the Church To sit here is to take and exercise judiciary authority in the Church of God Vide Grotium in Luc. 20. See Mat. 19. 28. The Popes authority is called Sancta sedes The Apostasie of Antichrist is described 2 Thess. 2. 3. there shall be an ecclesiastical falling away from the true worship of God to idolatry 1 Tim. 4. 1. This Apostasie doth imply their former imbracing of the truth their faith was formerly known to all the world as now their heresie and idolatry is therefore in this respect no Heathen Emperour nor the Turk can be Antichrist He shall not only apostatize but shall seduce many and make them drunk with that deadly poison See M. Medes Apostasie of the later times The Miracles of Antichrist are set forth 2 Thes. 2. 9 11. their end is to confirm a false Doctrine In Transubstantiation there is miracle upon miracle The Priest if he please can turn all the wine in the Town into Christs bloud How often have the people seen bloud in the bread The Vices of Antichrist might also be urged 1. His pride he shall exalt himself above all that is called God that is Prinâ—es so the Pope He takes the titles of Universal Bishop Head of the Church and Vicar of Christ. Bellarmine is not ashamed to apply that in Isaiah to the Pope Behold I lay in Sion a foundation stone Isa. 28. 16. 2. His cruelty the Whore is said to be drunk with the bloud of the Saints So the Pope And Rev. 13. it was given him to kill whoever would not adore the image of the Beast 3. Covetousnesse he shall with feigned words make merchandize of many So the Pope Adde to this the opinion of the Reformed Churches generally of B. Iewel of Whitaker Downam Perkins Fox Abbot Brightman Rainolds Powel and Dr Sclater on 2 Thes. with divers others For the judgement of the Fathers herein it is not much to be valued because they lived before the times of Antichrist and did not dream of such an Antichrist as afterwards rose up It is a Question between us and the Papists An Antichristus sit singularis homo Whether Antichrist be one person Bellarmine saith he is The Pope is one person not in number and nature as one certain and singular man one at once by Law and Institution though successively so many as have enjoyed the Papacy The Papists when they say that the Pope hath been the Head of the Church and Vicar of Christ this 1500 years do not mean any one Pope but the whole rabble of them since the year 607. So Antichrist is one person not at once ordinarily but continued in a Succession of many When we say the Pope the Emperour the King the Priest the Minister the Eye the Hand we mean not one particular but the whole kinde It cannot be an individual man in that it is said 2 Thes. 2. the mystery of Antichrist did then begin to work and yet it should hold till the very coming of Christ where is the man that lived so long It is a Question An Papa sit Christi Vicarius Whether the Pope be Christs Vicar Innocent the third said I am the Bridegroom because I have a Noble a Rich a Gracious Spouse viz. the Church of Rome which is the Mother of all believers It is a Question An
4. That it hinders their acceptation Revel 9. 20. 2. By the Minister 1. A spirit of uncleannesse works in the Prophets Zech. 13. 2. 2. A great deal of pride Col. 2. 18. 3. A vehement desire of drawing proselytes after them Gal. 6. 13. 4. Horrible hypocrisie Matth. 23. 13 14. 5. Worldly wisdom and fleshly ends 2 King 16. 11. 6. A constant ignorance and idlenesse in them While they slept the envious man sowed tares 7. Cowardise Gal. 6. 12. 3. By the people 2 Thess. 2. 10 11. Hos. 5. 11. Amos 4. 5. Three things about the worship of God are to be considered 1. The kindes of it that is as was before said certain orders of actions to be performed 2. The parts of it that is each action of each kinde so receiving the Lords Supper is a kinde of worship the action of giving taking eating drinking with the things hereby represented are parts 3. There are certain circumstances and solemnities for the manner of celebrating those parts and kindes Now the two former must be expressely commanded The later must not be forbidden nor condemned onely a thing of solemnity is changed into a part when a religious necessity is imposed upon it and a spiritual efficacy conceived to be annexed unto it as appears in the Priests garments in the Law Thus for example Prayer is a kinde of Gods worship the confession of sins Petition and Thanksgiving for benefits be parts of this kinde of worship and so are the person to whom and the person in whose name necessary things for the matter of the worship But now whether I pray in such or such a place whether with eyes lift up or cast down whether kneeling or standing whether with mine head covered or uncovered these are certain points of solemnity as it were adjuncts of the exercise And here it is sufficient that I use no such circumstance as is condemned nor neglect any that is commanded but if I do esteem it a matter of religious necessity to God-ward to pray in such a place rather then such and conceive that my prayers shall be more effectual for my good there rather then elsewhere not having any such warrant from God I do now turn the circumstance into a part of worship and seeing it is not from God of false worship The several kindes and parts of Gods worship are either Ordinary or Extraordinary I. Ordinary 1. Publick 2. Private 3. Indifferent First Publick such as ought to be usually and onely performed in publick Assemblies of whole Congregations in one known appointed place as being open and publick professions of our allegiance to God Such are two alone 1. Preaching of the Word which hath two main parts 1. The Explication and Declaration of any part of holy Writ or any point of Doctrine contained in holy Writ 2. The Application of that part of holy Writ or point of Doctrine so contained in Scripture to teach admonish exhort correct comfort for which things it is most fit and convenient The second publick worship is administration of the Sacraments that is of the seals of the new Covenant of Grace which are two alone 1. The seal of ingraâ—fing into Christs body called Baptism where the parts are outward washing with water inward bestowing the bloud of Christ to wash and purge the soul. 2. The seal of our nourishment in Christ whereof the parts are outward on the Ministers part taking blessing breaking distributing bread and wine on the receivers taking eating and drinking bread and wine inward certain works of God in giving his Sonne and of the receiver in receiving him This is publick worship Secondly Private two 1. Meditation by ones self alone of the Word of God or the parts of it in any particular matter the parts of which are consideration of the truth thereof and application of the same to ones self 2. Conference with a few others which is a mutuall propounding of mens judgements of any part of Scripture or point of Religion for their mutuall edifying as Paul went up to conferre with Peter and with the chief Apostles Thirdly Indifferent which may be done both publickly and privately yea which must be done both in private by each person and family and also may be done and most of them must be done by the whole Assemblies of men professing true religion These are ordinary which must be of constant and continual practice day by day as occasion serveth which are four 1. Reading the Scriptures and good Books or hearing them read which is an intentive observing of the things contained in the Word or such godly Books as tend to make the points of doctrine in the Scripture contained more plain and usefull unto us 2. Catechizing which is a particular teaching the principles of Religion by Question and Answer necessarily required of all Housholders and Ministers to the young or ignorant people of the Parish For the Housholders it is apparent in that Commandment that they should whet these things upon their children for Ministers Let him that is catechized in the Word make him that catechizeth him partakers of all good things Where catechizing is made a part of the ministerial function of a Pastor in regard of which maintenance is due unto him 3. Prayer Pray continually saith the Apostle for private prayer Enter into thy closet and pray saith our Saviour Christ and Mine house shall be called a house of prayer saith the Lord himself for publick worship 4. Singing of Psalms whether Scriptures or other conformable unto Scripture made by godly men ones self or others it is not material as some think for so saith David Sing unto the Lord a new song and so saith the Apostle Edifie your selves with Psalmes and Hymnes and spiritual Songs the word translated Hymnes signifieth such a Song as is uttered with voice alone but Spirituall Songs and Psalmes are such as are sung to the tune of any well tuned Instrument of musick but must be so performed as may be for edification And these are ordinary services The extraordinary services are such as are to be performed upon particular and special occasions either publick or private such are 1. Fasting which is the setting of an artificial day at least apart to the work of humiliation and reconciliation 2. Feasting which is the setting of so much time apart to the work of rejoycing 3. Vowing which is a tying of ones soul by Gods name unto Gods self to do or not to do a thing lawful for his furtherance in godlinesse These be all the kindes of worship which God in his Word requireth and the performance of them each in their place and order is required at the hands of all Gods people by vertue of this Commandment so that each man and woman stands bound in conscience constantly to perform the publick and private as God gives ability and the extraordinary upon such extraordinary occasions as fall out to require the performance of them
And so much for the Matter of true Worship The Manner followeth which is as carefully to be looked unto as the Matter neither shall any service we perform be acceptable unto God further then the manner of performing the â—anâ—â— is agreeable to his will Know four things are required to the right performing of Gods Services in this kinde 1. Sincerity 2. Diligence 3. Faith 4. Reverence And when we do worship truly diligently faithfully reverently then we also worship him acceptably and fruitfully For sincere worshipping of God we may learn it by the Apostles denying it of some that preached Christ of contention what we do for a right end attainâ—â—g of grace and for the right motives Gods Commandment and Honour that is done truly for truth in this case is the agreement betwixt the shews we make and meaning we have To the sincere performing of the acts of Worship three things are requisite 1. That we do it upon a right motive which must be Gods Commandment because he requireth us so to serve him not pray to be seen of men 2. For a right end which must be the shewing of our obedience to God and winning of grace from him according to his promise 3. With the joyning together of the inward and outward man the Soul and Body The Scripture requireth this in prayer by special name saying that God is neer to all those that call upon him in truth that is with a true intention to please him and a true desire to get grace from him The thing which ought to make a Preacher preach is that he may be Gods Instrument in converting and edifying souls seeing God hath appointed to do this work by the Ministry of men The thing which should make the people come to Church is that by hearing their souls may live seeing God hath appointed preaching to save men When we do in our souls aim at the right end of the several kinds of Worship we perform seeking to approve our selves to God so in them that by them we may profit according to his institution this is Truth The second thing is Diligence which will follow upon Truth and is joyned with it for alwaies they go together as the contrary vices and therefore in the Hebrew one word signifies both negligently and guilefully in that speech Cursed be he that doth Gods work negligently He that would serve God acceptably must serve him heedfully Eccles. 5. 1 2. Mark 4. 23 24. Heb. 2. 1 2. Reasons 1. Because of Gods peculiar presence in his Ordinances Ezek ult ult Revel 21. 3. he is there present 1. In Majesty Exod. 40. 34. 2 Chron 5. 14. Isa. 6. 7. the Ordinances of the Gospel are compared to a wedding Feast Matth. 22. where the King comes in therefore we are said to come to a throne of grace 2 In holiness Isa. 6. 3. Psal. 48. 1. Ezek 45. latter end Rev. 4. 8. 3. As a Judge Ezek. 22. 2. Rom. 2. 14. Iob 9. 15 4. In jealousie as in the second Commandment which is quicksighted Iosh. 24. 19. 2. Look to the rule of all your converses with God Rom. 12. 1. word-service it may be rendred as 1 Pet. 2. 2. It is 1. A straight rule Psal. 19. 7. one may quickly go awry 2. A spiritual rule Rom. 7. 12. 3. An harmonious rule Iam. 2. 10. 3. Consider the evil frame of your spirits that are to walk with God in this rule 1. There is much enmity in them to every duty 2. Much inadvertency in the things of God 3. Looseness and vanity in the thoughts Ier. 4. 14. 4. God is more honoured or dishonoured in your religious duties then in all the actions of your lives there they actively intentionally and solely intend his glory therefore more of their spirits should be laid out in these duties then in all their other actions Psal. 103. 5. 5. The Devil is there present Matth. 13. 19. 1. As an accuser as of Iob. 2. As an Opposer Zach. 1. 2. 3. As an Executioner Isa. 29. 13 14. This diligence is a setting ones self to procure to ones self the benefit of the exercise an indeavour and striving in good earnest to have the graces wrought in us which these exercises are to work This Diligence consists in three things 1. A taking pains to fit and prepare our selves for these Exercises before hand 2. A due carriage of our selves in them 3. A due use-making afterwards For the first we must all know that there is a very great natural unfitness in our hearts to perform any religious work any good work at all that which is of it self unfit to effect any thing must be fitted for the work before it be imployed in the same The heart of the best man is very apt to be out of tune as it were for Prayer Meditation hearing when it is exercised about worldly matters it is made very unapt to matters of godliness because it cannot converse in the world in that holy and discreet manner it ought wherefore it must be new tuned and that is to be the first pains of a good man without which his following labour is lost This preparation is double 1. Common to all Exercises of Religion 2. Proper to some special Exercises The common Preparation stands in four things 1. In knowledge of the Exercise to be performed both that it is by God required and what good he intends by and how he would have uâ— perform it For it is impossible that any man should well worship God in anything who hath not received convenient information of the nature and use of that thing No man can pray except he know what it is to whom to be made in whose Name and what good he shall attain by it Nor reade nor hear unless he know the needfulness and nature of these Ordinances For it is the Word of God by which all things are sanctified in that our minds are thence instructed of the lawfulness and manner of performing them This is the foundation which must be first laid to all that follows to be made acquainted what the exercise is what good it will bring how necessarily required that so a man may do what he does out of this knowledge and not serve God he knows not with what 2. A man before he comes into Gods presence about such works must repent of his sins yea renew his repentance bethinking himself of the several things which he latest committed to work a fresh measure of grief in his soul with a full determination of heart to strive more against them for God cannot endure to be served with a foul hand The sprinkling water must be sprinkled upon us and we must purge our selves from all uncleanness if we draw near to him So in the old Law they were to wash their clothes after some pollution and when God came to them to put off their shooes And that is it which David saith I will wash mine hands in
innocency and compass thine Altar A man must bring an undefiled spirit if he will pray he must work his heart to sorrow and resolution to amend his late sins for he cannot be welcome into Gods presence that is not cleansed from his wickedness or hateth to be reformed we must be pure if we will come into Gods presence 3. Prayer to God for his blessing must be prefixed to all religious services for our better inabling thereto for of our selves we can do nothing all our sufficiency comes from him who hath promised to hear us when we pray and to grant our petitions so that without seeking a blessing we cannot expect to finde it and therefore the Apostlē saith that all things are sanctified unto us by prayer even exercises of Religion the Word the Sacraments and the like yea and Prayer too by praying God first for his Spirit of Prayer Therefore he that will serve God aright must first crave his help and grace to serve him The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come and of our vileness baseness unworthiness to come before him that so we may be rightly affected with the regard of him Levit. 26. 2. So Cornelius saith that he and the rest were all there before God to hear what Peter should say unto them they had considered with themselves that God came to speak unto them and that they came to hear him for in what service we do not make account that we have to deal with the Lord our God and Maker and do not put our selves in minde what a one he is we shall not carry our selves aright towards him Abraham said he was dust and ashes when he prayed to God therefore the Lord hath set down a Preface before the Lords Prayer acquainting us what a one God is because by the thinking of him and striving to bring our hearts to conceive of him as such a one we should be better fitted to make the requests and supplications following the heart then must put it self in minde what it goes about and to whom it tenders a service I come before the Lord Almighty that hath my soul in his hand to hear him speak to me or to speak to him I draw near to the King of Heaven and Earth I present my self before his face let me frame my self so as befits his holy and all-searching eyes And this is the common preparation for our religious duties Now special preparation for special services follows to be spoken of that is to the Word to Prayer to the Sacraments and to a Vow For the Word The heart is to be framed to a resolution of obeying it in all things this is the honest and good heart whereof our Saviour makes mention in describing the good ground concerning this it is that our Lord saith again If you will do my will you shall know it This will give a man a good memory and a good judgement and the Lord to recompence this obedient resolution will become as he hath promised a Teacher to the humble so shall he be taught of God that comes with a firm purpose to be guided by God and that in all things Before you come to Church you should spend some time with your hearts to encline them and bow them to the testimonies of God and to say unto your selves I am going to hear what the Lord will say unto me seeing he is my Maker I will not harden my heart against him but I will be ready to know what he teacheth and not gainsay any thing that shall to my conscience appear truth and I will undoubtedly yeeld to that I know in practice for it is the word of him that is Lord of the spirits of all flesh then will the Word be powerful to make us able when we resolve before whatever it be to be willing 2. Before Prayer a threefold consideration is necessary of our special wants and sins and benefits that we may accordingly mention them in our Prayers The Lord hath promised he will grant us whatsoever we shall ask we must bethink our selves therefore what be those things that for our present estate we do stand in need of What sins had need to be pardoned and healed what benefits continued or new given and what we have already to give thanks for that we may with more earnestness pray when we know for what we will pray In the next place we must consider of Gods gracious promises that he hath made unto us to help and of his exceeding mercy goodness and power by which we are sure he is able and willing to help even of those Excellencies of God which the title Our Father which art in Heaven doth offer unto our consideration but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants Thirdly For the Sacraments the special preparation is 1. By examining and judging our selves as the Apostle speaks that is a more narrow and diligent search for our estate and for our particular offences if we have forgotten any if through carelesnesse or guile we have let passe the sight and acknowledgment of any that now the old leaven may be cast out So saith the Apostle Examine your selves and again If we would judge our selves God would not judge us 2. We must labour to get a good appetite to this spiritual food to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there God cals all that thirst to come and eat As a good stomack is a necessary preparation to our natural meals so to these spiritual meals is a good desire and longing for the grace there offered remission of sinnes past and power to live more blamelesly and holily hereafter Then when a man hath by special examination and judging himself found out his faults and humbled himself for them and also hath brought his heart to long for Christ Jesus to be his Saviour and to save him from the punishment and power of them by his body and bloud he is now fit to come to the Lords Table 3 He must meditate on Christs sufferings Lastly For a vow because this is a very solemn bond betwixt God and us I speak it not of imposed vows but assumed wherein we enter it behoves us very carefully to weigh the nature of the thing and our sufficiency for the same that we may not be rash with our lips to speak before our Maker which is principally spoken of vowing by Salomon for better not vow then not perform for want of which care many men have so intangled themselves as their vows have been occasion of exceeding much misery unto them as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought for can any man imagine that the newly reformed Church of Israel at that time after so
special a blessing could have endured to see Gods holy Altar by any of his Priests polluted with so fearfull an abomination and so expressely forbidden yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to God as a perpetual Nazaritesse Whence followed at least in the opinion of those times a necessity of remaining a Virgin and child lesse so that his example must warn us before vowing to consider distinctly and seriously what we vow Thus we have shewed you what diligence is required before the worship In the worship is required as great diligence Rom. 12. 11. First With our understanding and thoughts to make them attentive that we may heed what we do and apply our thoughts and conceits alone that way that so there may be an agreement betwixt body and minde Thus in praying we must mark what it is that we ask confesse or give thanks for so that we understand our selves and be able to approve that we have asked nothing but what we might In hearing we must listen and attend that we may carry away the Word and let it not leak we must binde our mindes to give heedful attention according to that Let him that hath an ear hear what the Spirit saith Hear O Israel saith Moses often Hear O children saith David So in the Sacraments we must mark each action and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward When we see the bread consider of Christs presence and power to nourish when we see the wine of his presence and power to comfort so in the other actions when we see the breaking of the bread think of his death when we see the giving consider of Gods offering him and so in every action we must serve the Lord with our whole heart whereof one part is this observing attending marking the action Secondly We must bring our affections to be so moved as the nature of the exercises requireth which is that which is commended in the good Iosiah his heart melted in hearing threatnings and the Thessalonians received the Gospel with joy in prayer we must be fervent and in the Sacrament we must bring our hearts to a feeling sorrow for Christs death and our sins and to a joyful remembrance of the great work of our redemption so it must be a sweet mixture of joy and sorrow so must we worship God with our whole heart for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship as hath been said so in prayer David cried unto God was earnest about his requests This earnestnesse of affection is a very necessary thing to make the worship of God we perform acceptable and this is diligence in the worship There must also be diligence after the worship in a care to make good use of it and to observe our growth by it and to perceive what proceedings we make in godlinesse by all the services we perform seeing all that we do tends to this end the Sacrament Word Prayer should nourish grace all to confirm and strengthen the grace of the inward man All duties to God must be done with all the faculties of the inward man 2. With the intention of all the faculties The demeanour of the body lies in this that it is a fit instrument to serve the soul. The Turks worship Mahomet more reverently then Christians the true God a vain carriage of the body is an evident argument of a vain minde 2. The soul should be active the whole inward man the understanding should be ready to apprehend truth the will to choose it the memory to retain it the conscience to submit unto it Isa. 58. 5. 1 Cor. 14. 15. Reasons why the inward man must be active in worship 1. God will be worshipt according to his nature Iohn 4. 24. 2. The soul is the man the main of sinne lies in the soul Mic. 6. 7. 3. The soul only is the seat of grace Ephes. 3. 17. 4. The end of all Christian duty is communion with God he can have no communion with the body 5. In this doth the glory of all a Christians duties consist Mark 13. 33. Revel 5. 8. 6. This onely makes the duty fruitful the fruit of the duty lies in the activity of it After the duties done there should be 1. An impression of Gods holinesse upon us Exod. 34. 29. Acts 4. 13. a savour of the duties we have done 2. When we have found out God in a duty we should ingage our hearts to that duty ever after Psal. 116. 2. and it should encourage us in all the services God requires Gen. 29. 1. 3. We should be very thankful to God for every good motion thought new discovery 1 Chron. 29. 13. The special duties after the Word Prayer and a Vow are these After the Word to call our selves to account what we remember and so to search if it be true and ponder upon it our selves with a chewing of the cud and the life of hearing depends on it This is digesting the Word this is causing it to take root this is ingraffing it in the heart and if we have convenient means of company we ought to conferre of it and advise together about it that one may help another so did the Bereans searching the Scriptures after Pauls speaking the Gospel to them The next for prayer is as David saith to wait on God to look for and continue though we be defer'd to look for what we have begged and to observe how it is granted that accordingly we may be thankfull or humbled and increase our earnestnesse When a man prefers a Petition to the King he gives his attendance to see what successe so must we to God Our eyes must behold him as the eyes of the handmaids the Mistresse so that we may be able to see whether he be angry against our prayers or condescend to them and if he do seem angry yet we may not faint but follow him still if we have praid against a temptation we must look for power against it and if we feel power rejoyce in God that gave it if not pray again and still wait renewing our supplication so if we have desired any grace or benefit either temporal or spiritual according to Gods Word we must not make haste or be heedlesse but even wait and attend his leisure as one that is infinitely better and wiser then our selves Next for vows the uses must be a special care of our vow to fulfill it for the word is expresse Thou shalt pay thy vows and thou shalt not go back if the vow be of things lawful else we must not stand to it but with great repentance for the vow perform Gods Commandment rather then our vow Thus you have heard of truth and diligence there are required two things more Faith which is a
them pretending that they may so honour them as Gods friends whereas Gods worship is to be given alone to God if Christ might be heard above the Pope Thirdly The Sunne Moon and Stars have been worshipped by Heathen men under a conceit that there were certain spirits rulers of the world under God assistant to them whereas they are created by God for the use of mankinde and do move by their own natural inclination as other things not by any such external mover Fourthly The pictures of God Christ Saints so supposed to be I mean have been and are still worshipped which is the very particular made choice of in this Commandment to include all other spiritual uncleannesse as the sinne of adultery in the seventh to include all other bodily filthinesse for indeed this is the very grostest of all to worship a dead stock whatsoever shifts men have as if they did purpose not to worship the thing for its own sake but for the thing represented by it Such things Jews and Gentiles did alledge for their excuse but God rejects their counsels and saith in spight of all their denials that their Idols were gold meaning and nothing else but gold and that they worshipped the work of their own fingers he counted alone the wood or stone served what ever they dreamed of a further Deity represented And this Idolatry also the Church of Rome maintaineth and hath by her tyranny thrust upon all these quarters of the world at such times as she had somewhat established her usurped Supremacy Lastly The Devil personally hath been and is worshipped by services invented by himself of Witches and Sorcerers to whom he did appear in bodily shapes which is of all Idolatries the most searfull and hainous because here Gods professed enemy is openly set in his place and room And thus much for the falsnesse of worship in regard of the object now it may be also for the kindes and parts that is when any action or actions are performed to the pleasing of God and working of spiritual grace in our selves that God hath not assigned in his word for that end which is to worship God after the commandments of men which the Apostle forbids Tit. 1. saying That men must not give heed to the commandments of men which do subvert the truth The same thing is by him condemned under the name of will-worship for what I do out of a religious conscience to God with an intention I mean to please and honour him thereby and hoping to win grace to my soul by that I in my minde intend to worship him and if there be no other warrant for this but my own will this is now to serve God after the precepts of men which he cannot endure And with such will-worship the Church of Rome abounds they have their vows of canonical Obedience Chastity Poverty and a number more it is our great happiness that we are delivered from the bondage and slavery of them Thus you see the false worship forbidden now follows the second branch of things forbidden in regard of the performance of Gods solemn worship which is the abuse of the true worship and that worship of God is abused both in the matter and manner of it First For the matter by taking away any of those parts from any kinde of worship which God hath commanded to be performed as for example the Church of Rome hath taken away the Cup from the Sacrament and so maimed the Seal of Gods Covenant yea they have taken away the reading of the Scripture in private altogether and will not suffer men to exercise themselves therein and they have taken away the whole power of the Scripture in subjecting it to the Church and not the Church to it and in causing it to be read in an unknown tongue Secondly by adding any part of worship unto those which God hath appointed as for example to the Sacrament of Baptism they adde oyl and Spittle and the sign of the Crosse I say added these things because they have not appointed them as matters of meer Solemnity or Order but as matters of Religion profitable to the Soule and needfull in conscience to God So much for the abuse of Gods worship in the matter thereof it is abused for the manner First When it is performed hypocritically meerly out of fashion and out of a desire of winning credit and good estimation from men yea or out of a conceit of meriting and deserving at Gods hand for this last conceit is as false an end of worship as the former and the aiming at it no lesse hypocritical because I neither intend to shew subjection unto God nor to gain grace but in the one to win credit in the other to binde God to men and make him as it were in my debt So the Pharisees were hypocritical both wayes for they did all their things to be seen of men and yet withall they hoped to get salvation as by desert for the work sake done as it appeareth in the proud Pharisees prayer and Paul confesseth as much of himself when he saith that the things which before were gain to him meaning in his conceit such as would bring him to heaven now he renounceth to relie wholly upon Christ and to be found in him Secondly When it is performed in formality the outward thing done without any care of preparation attention or affection only with some outward gestures and behaviours carrying a shew of these things such as was the service of the Jews in their sacrificing I mean the hypocrites among them and such is all the religion of the Popish Church in publick where all is done in an unknown tongue and such is the worship of our dissembling time serving Protestants which care for nothing but the very outward act look to nothing else and have an hope that that shall serve their turn to bring them to heaven Lastly When it is performed rudely irreverently carelesly with an open manifestation of contempt and neglect which is one of the worst abuses for the manner of all other These be sins in regard of performing Gods worship when it is ill performed for matter and manner Now those things follow which are forbidden in regard of the preserving of it which are First Sacriledge that is the turning of holy substance and wealth to common and prophane uses There must be some things holy else there can be no sacriledge Next follows the abuse of Church-Discipline and that is in regard of the Ministers and people In regard of the Ministers four-fold First When a false Ministry is erected and set up in the Church of God A Ministry is nothing else but a relation to certain spiritual actions tending to the souls good directly for we speak of Ecclesiastical Ministry binding some man upon whom that relation is put to the constant attendance upon those actions Now when men are appointed to such actions which have no warrant out of Gods word
be added to the natural or else little good will be done and these are two 1. Let them pray often to God to link their hearts together 2. Let them be frequent in performing all holy exercises one with another and specially in praying one with and for another Spiritual exercises breed spiritual affection and nothing is more binding then Religion Religious duties do both expresse and increase the image of God and that is amiable So much for love Now follow trustinesse and helpfulnesse both which we will put together as Solomon doth saying of a good wife Prov. 31. 11 12. That the heart of her husband doth trust in her And again She will do him good and not evil all the daies of his life God did make man and woman for the good each of other her to be his helper and him to be her guide This trusty helpfulnesse must be to each others bodies souls names and states Bodies in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other and the willing and ready providing of all things that may continue health and recover it as attendance physick and the like Souls in shunning all such carriages as may provoke each others passions or other infirmities and using all good means of loving advice and admonition to help each other out of the same Namely in concealing each others infirmities and keeping each others secrets States in joyning together in diligent labour wise fore-cast and vertuous thriftinesse Thus for themselves Now in regard of their families they must joyn together in the planting of Religion amongst them by instructing and teaching them and by reading and praying with them the man as chief the wife as his deputy in his absence also they must oversee the waies of their family by looking what is done by them and seeking to redresse by admonishing and correcting what is amisse In regard of children they are 1. To bear moderate affections toward them Rachel and Hannah immoderately desired them others mutter because they have so many 2. To train them up in the fear of God Solomon who was the tender beloved the darling of his parents makes this the instance of their love in that they taught him wisdome and acquainted him with the Laws of God It was said of Herod that it was better to be his hog then his son 3. To reprove and chasten them for their iniquities Ely a good man came to a fearful end for neglecting this So much for their joint duties Now the several duties of each come to be handled and first we begin with the wife and then proceed to the husband The wife ows in one word subjection and this twofold to the husbands Person and to his Authority To his person 1. By acknowledging her self to be his inferiour God saith to Eve Her desire shall be subject to her husband and he shall rule over her The female sex is inferiour to the male and every woman as a woman is lower and meaner then a man as the Apostle proves because the woman was after the man and for the man and she was first in the transgression therefore she may not use Ecclesiastical Authority not speak in the Church as a Minister But to her husband not as a woman onely but as a wife she is inferiour and bound in conscience to be subject to his power and jurisdiction for this is a word of eternal and constant truth He shall rule over thee which she that will not yeeld to is an enemy to God and nature and cannot be a good wife 2. She is to reverence her husbands person both inwardly in heart and outwardly Inwardly Ephes. 5. ult she must fear him not with a flavish but awful fear that is she must have her soul so disposed to him as to be afraid to offend or displease him She must shew outward reverence also in her gesture behaviour and speech This is subjection to the husbands person Now to his Authority She owes 1. Cheerful obedience to all his lawful commands as the Church obeys Christ. 2. A quiet and fruitful receiving of his reprehensions as the Church also is patient toward Christ. Thus we have heard the wives duty The husbands duties are 1 Wisely to maintain his authority not so much by force as by vertuous behaviour avoiding especially bitternesse and unthriftinesse 2. He must wisely manage his authority The end of using his authority must be the good benefit and comfort of his wife and family for all government is by God ordained for the good of the whole not the pleasure of the Governour The husband must use his authority to edification and hearken to her when she speaks the Word of God as Abraham to Sarah Isa. 11. 6. 2. The things in which he is to use his authority he is to command what is to be done and forbid what is not to be done and reprehend where she offends 3. The manner of using his authority is with three vertues Wisdome Mildnesse Justice 1. Wisdome in commanding nothing but what is useful and weighty and grounded upon good and due reason 2. In his reproofs he must choose fit time when he and she are calm and fit place when none is present 2. Mildnesse or gentlenesse rather perswade then command if he chide her let it be with compassion and without bitternesse 3. Justice in willing allowing of maintenance to her according to his place and means in cherishing what is good and seeking to reform what is evil He must walk in all wisdome and knowledge 1 Pet. 3. 7. he should be an example of judgement gravity holinesse and wisely passe by many imperfections because they are fellow-heires of grace if there be not this wise carriage their prayers will be hindered contentions hinder such duties Thus much for private persons viz. Parents and Children Masters and Servants Husband and Wife Now follow the duties belonging to publick persons which are either in Church or Common-wealth In Church as Minister People In Common-wealth as Magistrate Subject Of Ministers and People The duty of the people 1. They ought to reverence their Ministers for the place in which God hath set them Isa. 52. 7. Rom. 20. 15. 2. They ought exceedingly to love them Gal. 4. 14 15. 1 Thess. 5. 12 13. 3. They must obey their Doctrine taught truly out of the word of God Heb 13. 17. 4. They must yeeld sufficient maintenance unto them 1 Cor. 9. 11. Rom. 15. 27. Gal. 6. 6. 1 Tim. 5. 17 18. The Anabaptists deny that Ministers may receive a stipend so doth Weigelius he cals them Stipendiarios praecones Vide Crocij Ante-Weigel part 2. cap. quaest 2. 5. They must defend them against the wrongs of bad men Rom. 16. 4. The duty of Ministers to their people Their duty is laid forth 1. By Titles as Watchmen Ezek. 3. 1. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds
will destroy the whole world as in the Angels Adam all sin is virtually in every sin It is also a Judge condemning sin Iohn 5. 41. Ezek. 22. 2. it passeth sentence on mens estates and actions 1 Cor. 14. 24 25. Heb. 4. 12 13. 10. 27 mortifies their corruptions Tit. 2 13. 2 Cor. 7. 1. The Spirit mortifies sin not only by infusing a new principle of grace but by restraining the old principle of sinne Rom. 6. 12. Psal. 19. 13. Secondly The Law Habet rationem fraeni hath the nature of a bridle to check and restrain sin 1. By setting before men its perfection Psal. 19. 7 13. Iam. 1. 25. 2. By exalting in a mans heart its authority Iam. 2. 8. 3. By shewing the danger of the curses in it Iob 31. 23. 4. By setting before men its preciousnesse Psal. 119. 103 104. 5. By shewing us that God observes what respect we bear to his Law Isa. 66. 2 3. Thirdly The Law is arule to direct in the way of duty It is 1. A rule within ordering a mans inward disposition The Spirit of God in the work of Regeneration stamps the Law of God in the heart and makes use of it to change the inward disposition Rom. 7. 9. Psal. 19. 7. See Ier. 31. 32. Act. 17. 38. Grace is given by the Gospel but it makes use of the Law Fides impetrat quod lex imperat Aug. 2. It is a rule without to guide a mans way a rule of all Gospel-obedience 1. Because the Gospel sends us to it for a rule Luke 16. 29. Iames 1. 25. and 2. 8. 2. Christ hath left us an example of all obedience Matth. 11. 29. Iohn 13. 15. 3. So far as the best men come short of the Law they sin 1 Ioh. 4. 3. 4. It hath all the properties of a rule it is 1. Recta Psal. 19. 7. 2 Promulgata published Hos. 8. 12. 3. Adaequata Psal. 119. 9. shall be our Judge hereafter Rom. 2. 14 15. God requires not only abstinence from evil but the doing of the contrary good Isa. 1. 16 17. Psal. 34. 14. Rom. 12. 9. Reasons 1. In regard of God 1. He hates evil and delights in good 2. The divine mercies are privative and positive Psal. 84. 11. 2. In regard of the principles of spiritual life we must have communion with Christ both in his death and resurrection Rom. 6. 11. The Law as a Covenant of works is in all these respects a servant to the Gospel and Gospel-ends I. As a Glasse and a Judge 1. By exalting free grace Paul and Luther being cast down with their sins exalted free grace 1 Tim. 1. 13 14. 2. By exalting the bloud of Christ the more one apprehends his sinne the more orient will the bloud of Christ be to the soul Philip. 3. 8 9. Rom. 7. 24 25. 3. By qualifying the soul and preparing it for Christ Luke 3. 5. Matth. 11. 28. 4. By making a man pliable to God ever after the discovery of our sin and misery by the Law and of free grace works a childe-like obedience Isa. 11. 6. 5. By making a man fear sin ever after he hath been under the hammering of the Law Psal. 85. 8. Hos. 3. 5. 6. By making one set a high price on the Spirit of Adoption Res delicata Spiritus Christi Tert. II. As a bridle the Law is the Gospels servant in restraining sinne the Gospel can use the Law above its nature and contrary to the use that sinne makes of it The Law cannot give grace to assist in duty and to restrain in sin Restraining grace serves the ends of the Gospel 1. In respect of wicked men though the Law restraining kils not sin in the ungodly yet the very restraint of the action is a great mercy 1. It makes a man lesse wicked 2. Keeps men from corrupting others 3. Lessens their torments the common graces of the Gospel making use of the restraints of the Law keep some wicked men from those grosse enormities that others run into 2. In respect of the godly 1. Preserves them from sinne before their conversion 2. It restrains their lusts Act. 23. 1. and after their conversion keeps them from sin Psal. 19. 13. by the restraints of the Law and the Gospel I shall in the next place lay down certain general rules which may direct us in the right interpretation of the ten Commandments 1. Because the Law doth comprehend all our duties to be performed both to God and man Luk. 10. 26. therefore the interpretation of it must be sought and fetcht out of the Sermons of the Prophets and Apostles and the Doctrine of our Saviour 2. Whereas some Laws are laid down in the form of a command and most of them viz. eight in the form of a prohibition we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded and in every prohibition a command of all duties opposite to that which is forbidden For example in the second Commandment which under the name of Images forbids the inventing or using of any form of worship of mans devising there is withall commanded the worship of God according to his own will in the use of the Ordinances prescribed and warranted by his Word as prayer and hearing of the Word receiving the Sacraments And in the third Commandment under the prohibition of taking Gods name in vain is commanded the taking up of it with all holy reverence and fear Thou shalt have no other gods that is thou shalt have me for thy God Keep holy the Sabbath that is do not break it 3. Every Commandment of God is spiritual and doth binde the inward man as well as the outward Humana lex ligat manum linguam divina verò ligat animam Original sinne is condemned in the whole Law but it seemeth to be directly condemned in the first and last Commandment for these two concern properly the heart of man the first respecting it so far as it concerneth God the last so far as it concerns man whether himself or others 4. In respect of the authority that commands all the precepts are equal Iames 2. 11. In respect of the objects of the duties commanded the Commandments of the first Table are of greatest importance Matth. 22. 38. if equal proportion be observed and comparison made because the services therein required are more immediately directed unto God and consequently he is more immediately concerned in them then in the duties of the second Table 1 Sam. 2. 25. Isa. 7. 13. The negative Commandments binde us more strongly then the affirmative for they oblige us alwayes and to all times the affirmative although they binde us alwayes yet they binde us not to all times A man is not bound alwayes to worship God but he is bound never to exhibit divine worship to a creature He is not bound at all times and in all places to professe his faith but he is
alwayes bound not to deny his faith and religion either by word or deed A man is noâ— bound alwayes to speak the truth but he is bound never to lie seign or play the hypocrite All the Commandments are delivered negatively save the fourth and the fifth 5. The Lord that gave us his Law made none for himself and being the Law-giver he is above his own Law and may dispense with it upon his own will and pleasure as he did to Abraham commanding him to offer up his onely Sonne in Sacrifice which being commanded was to him just and honest by speciall prerogative which in another had been dishonest and unjust 6. The meaning of every precept must be taken from the main scope and end for which it was given and all those things to be included without which the precept cannot be performed therefore one and the same work may be referred to divers precepts as it pertaineth to divers ends 7. Under one vice expresly forbidden all of the same kinde and that necessarily depend thereon as also the least cause occasion or incitement thereunto are likewise forbidden Mat. 5. 21 22 27 28 29. 1 Thess. 5. 22. Under one duty expressed all of like nature are comprehended as all meanes effects and whatsoever is necessarily required for the performance of that duty The cause is commanded or forbidden in the effect and the effect in the cause 8. Where the more honourable person is expressed as the man let the woman understand that the precept concerns her where the duty of one man standing in relation to another is taught there are taught the duties of all that stand in like relation one to another as when the duty of one Inferiour toward his Superiour is taught there is taught the general duty which all Superiours owe to those that be under them which Inferiours owe to those that are over them and which Equals owe one to another 9. The Law forbids the doing of evil in our own persons and the helping or furtherance of others in evil though but by silence connivence or slight reproof and it commands not onely that we observe it our selves but that we preserve it and what lieth in us cause others to keep it Thou thy Sonne and thy Daughter must go over all the rest of the Commandments as well as the fourth 10. The Law is set forth as a rule of life to them that be in Covenant with God in Jesus Christ God in Christ is the object of Christian religion and of that obedience which is prescribed in that Covenant That immediate worship and service which we owe to God and must perform according to his prescription which is usually called Piety or Godlinesse is taught in the Commandments of the first Table Our Saviour reduceth the summe of these Commandments to this one Head Thou shalt love the Lord thy God with all thy heart soul strength and thought that is whatsoever is within thee or without thee even to the losse of thy life goods and good name all must yeeld to the Lords calling whensoever he will make trial of thy love towards him This particular duty may well comprehend all the rest for as is our love so is our faith and obedience God is loved above all things when in all that he promiseth he is believed and in all that he commandeth he is obeyed The general sins against the Commandments of the first Table are 1. Impiety which is a neglect or contempt of Gods true worship and service inward and outward Isa. 43. 22 23. 2. Idolatry which is the worship of false gods or of the true God after a devised manner of our own Amos 5. 26. That duty which we owe unto men by the Lords Commandment and for his glory which is usually called honesty or righteousnesse is taught in the Commandments of the second Table Our Saviour bringeth them to one head Thou shalt love thy Neighbour as thy self that is without fainting coldnesse delay or feigning from the heart fervently when and so long as occasion is given By Neighbour is meant not only our Friend or Kinsman but whosoever and of what Countrey soever that wanteth our help especially he that is of the houshold of faith The general sins against the Commandments of the second Table are 1. Inhumanity and injustice when we disregard our neighbour or deal injuriously with him 2. Partiality in affection when we love our friends but hate our enemies favour some for carnal respects contemn others that are to be respected Six Commandments are set down in many words and four nakedly in hare words as the sixth seventh eighth and ninth because men will easily be brought to yeeld to them The Scripture shews to man two wayes of attaining happinesse one by his own works called the Law the other by faith in Christ called the Gospel The Law driveth us to Christ and faith doth establish the Law Rom 3. 31. The Summe of the Law is abridged in the ten Commandments which God delivered on Mount Sinai and after wrote in two Tables This declareth our whole Duty 1. To God immediately which is in the first Table 1. Principal to make him our God Command 1. 2. Lesse principal in regard of 1. Sorts of worship to be performed unto him which are two 1. Solemn Command 2. 2. Common Command 3. 2. The giving of a set time to him Comman 4. 2. To God mediately and immediately to man for Gods sake in the second Table here his duty is shew'd 1. Severally to 1. Some kinde of persons specially Command 5. 2. To all generally in regard of 1. Their Persons for 1. Life Command 6. 2. Chastity Command 7. 2. The things of their Persons both Goods Command 8. Good Name Command 9. 2. Joyntly to all these in regard of the first motions of the minde and will in Command 10. CHAP. II. Of the first Commandment THou shalt have no other Gods before me SOme Divines judge that those words I am the Lord thy God which brought thee out of the Land of Egypt do contain the affirmative part of the first precept and the latter Thou shalt have no other Gods before my face the negative For these two sentences are elsewhere often joyned together as they be here and our Saviour citing the first Commandment rehearseth it thus Hear O Israel the Lord our God is one Lord. Besides say they if the words be not conceived as a form of commandment yet it must necessarily be understood to command the Worship of the true God and it so pertains to the understanding of the Precept that it cannot be separated from it Other Divines hold the first words to be a Preface to all the Commandments Buxtorf de Decalogo saith these words contain an Enunciative not an Imparative speech therefore they are not a Precept but rather a general Preface to the whole Decalogue in which reasons are brought why we are bound to obey him