seale the word how much more haue we Againe if they then could not preserue life but by the Lord of life Iesus Christ where shall we looke for life if we turne vs to any other but vnto this blessed tree of life Iesus Christ Sixtly for the tree of knowledge of good and euill to passe by mens coniectures sufficient it is for vs to know that it was so called not for any poyson or deadly infection that this tree had in it selfe more then any other tree or more then our Sacramentall bread and wine containe any speciall bane or poyson in them and yet he that eateth these vnworthely eateth and drinketh his owne iudgement 1. Cor. 11. but metonymically Effect for the cause or by a figure it was so called beecause that who so did eate thereof God hauing made a law to the contrary should forthwith feele and finde the losse of their excellent libertie and bee possest with extreame and present miserie Seauenthly when the woman gaue the Serpent some intertainement in misleadging Gods holy Law yee shall not touch it a Fight against all doubts of Gods word Eph. 4.14 Col. 2.2 and in doubting of the truth thereof least ye dye for to doubt is to wauer concerning Gods truth neither to be with it nor against it Then began hee to be more bold and vehement and following her doubtfull conclusion makes it more doubtfull saying ye shall not so dye or so * Thus speakes he in all vnbeleeuers against the word certainely dye and hereunto he addeth a speciall confirmation full of sophistrie and deceit For his confirmation and proofe stands of notable blasphemies and lyes you neede not so doubt to eate of the forbidden tree First 1. Blasphemie for that God in this prohibition doth know this fact would turne to your great good Secondly for that it is very manifest 2. blaphemie and lye that the feeding on this tree shall cause you to abound in great knowledge of deepe misteries Thirdly 3. Blasphemie for that by this tree ye shall haue such a change of nature that ye shall after some sort be Deified equall to God or to his glorious Angels and so hee tempted Christ Mat. 4. for the wings of vaine glory makes many follow after Sathan and flie aloft to their vtter ruine and perdition Eightly wee may here obserue Sathans boldnesse to vtter many lyes and blasphemies one after an other when hee seeth vs to let goe our fast * Diabolus non est repentè pessimus hold and lâ—ne of Gods holy truth and not to tremble when wee heare his name or truth blasphemed Wherefore let vs keepe fast the word of truth in an honest and a good heart for if we forsake it God will forsake vs and giue vs ouer to beleeue lyes and blasphemies as here we see 2. Th. 2.9.10 Ninthly where as Sathan doth promise her that by eating the forbidden fruite their eyes should bee opened hee deceiues with a phrase or sentence full of ambiguitie as may appeare by these speciall differences following For the eyes of the body are opened First when the blinde are cured Iohn 9. Secondly when a man seeth that hee could not see before albeit he was not blinde as Balaam and Gehezi Num. 22.31 2. Kings 6.17 Gen. 16.21 2. King 6.19 and Agar the Angels of God Thirdly when men see plainely that which they saw before darkely as Elishas enemies comming to Samaria and the two disciples going to Emaus Secondly the eyes of the minde are opened First by instruction Act. 26.18 Secondly by aduersitie Iob 33.16 Psal 119. Luke 15. Thirdly by the biting griping and tormenting of the conscience for sinne and thus were Adams eyes opened And this the diuell intendeth what so euer he pretendeth Tenthly To conclude corcerning this conference First here remember this instruction to hold fast the word of truth and hide it in thine heart Prou. 2.1.2.3 So soone as a man begins to let goe his hold and lightly to regard it or to doubt of it hee begins to shake off the true feare of God It is our faith which knitteth vs vnto God and vnbeleefe seuereth vs from him Secondly next remember it is a bad signe of a cold heart emptied of Gods spirit if we can heare the holy name of God or his blessed word blasphemed without griefe and trembling Verse 6. Quest 12. Thus farre of the conference Now let mee heare of the fact and euent which followed Ans First actuall rebellion followed after the former inward and secret sinnes of the minde and heart as we see Gen. 3.6 The signes the forerunners of the first secoÌ„d death immediately possest them Secondly This actuall rebellion and apostacie from God brought present miserie vpon their soules and bodies ver 7. Rom. 5.12 By sinne came death Quest 13 First as touching the rebellion and fact here recorded what learne we thereby Ans First we may note the three speciall baytes wherby Sathan hooketh and deceiueth all the world Saint Iohn also noteth them and numbreth them First the Lust of the flesh for our flesh boyleth before it be crucified as a pot on fire full of lusts Rom. 13.14 Gal. 5.17.24 shee saith in her heart this forbidden fruit it was good for meate that is good for the belly Secondly The Lust of the * All euill enters into vs by the sences and thoughts The euill eye is the Diuels porter which lets in the beasts of hell to destroy the Soule eyes shee saith in her heart it is faire and pleasant to the eyes Thirdly The pride of life shee saith finally in heart that it was a tree to bee desired to get knowledge And so to come to honour and great glory The premises embraced the conclusion must bee practised say the Lord what hee will to the contrarie Secondly * PeccatuÌ„ completum Consider wel First the person offended Secondly the persons offending Thirdly the time when Fourthly the place where Fiftly the maÌ„ner how A conspiracie with Sathan the arch-enemie of God how after inward conspiracie and subscription of heart to Sathans lyes and blasphemies shee comes to the practise of open rebellion and manifest treason against God For this fact was not a light a The greatest sin pardonable that euer was committed against God offence as some haue deemed as shall appeare by the consequents for it hath brought the whole frame of heauen and earth out of frame and an heauie curse vpon our first Parents and all their posteritie Rom. 5.12 Thirdly how she became Sathans instrument to deceiue the man first by the same deceitfull perswasions wherewith Sathan seduced her secondly by example shee preuailes with him so that both fell most dangerously into the same forme of transgression and condemnation although hee thought himselfe so deere vnto God that the Lord would not at this time draw out against him any sword of iustice Quest 14. Now I desire to haue some short
committed to the true Ministers of Christ as their onely scope must bee thereby to reconsile men vnto God 2. Cor. 5.19.20.2 So to effect this they must not content themselues generally to propound the same to Gods people but with all care and conscience so to apply their holy sermons as may most serue for the 2. Cor. 14.12.26 edification of Gods people Eph. 4.11 desiring euer to approue their ministrie vnto the consciences of men in the sight of God 2. Cor. 4.2 and 3.17 and 5.11 Thirdly that their ministrie may take good effect in the soules of Gods elect to their edificasion the holy Ghost sets beefore them and prescribes vnto them speciall heads and grounds to follow that all their speeches must euer tend first to teach called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine seruing to informe the minde touching the Articles of Faith or to comfort secondly to reproue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tends to reduce the mindes of men from errour in doctrine thirdly to instruct in holinesse and true righteousnes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which instruction serues to informe men touching their life and conuersation that Gods people may be zealous in all good works 2. Tim. 3.16 Tit. 1.9 fourthly to correct called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which serues to reduce men from vngodlinesse and vnrighteousnesse 4. Pastors life Fourthly to this holy worship is required in the true minister of God that by life or doctrine hee giue none occasion of offence to any in the Church of God But contrarily 1. Tim. 4.12 that hee bee vnto them that beleeue an example in word in conuersation in loue in the spirit in the faith and in purenesse 5. Prayer Lastly Gods spirit warneth all his seruants in this high calling that they neuer cease crying and calling vpon God that hee would fructifie and blesse that which they haue sowen and planted 1. Sam. 12.23 saying Rom. 1.7.8 1. Cor. 1.1 2. Cor. 1.2.3 Let that sinne be farre from mee that I should cease to pray for you or to teach you the good and right way For so shall they purchase a good name and great libertie in the faith 1. Tim. 2.13 Que. 72. The second branch of Gods worship here commanded is the fruitfull reading and hearing of Gods word preached what speciall rules haue you concerning this dutie Ans Such as will profit specially by the publike ministrie of Gods word preached must remember three things first a carefull preparation beefore secondly a religious attention for the time present thirdly a godly meditation after the publike exercises of religion First for our priuate preparation this the Lord commandeth vs. Eccles 4.17 Take heede to thy foote when thou enterest into the house of God and be more neare to heare then to offer the sacrifice of fooles for they know not that they do euill And this preparation is called our sanctification Exod. 19.10 Ioell 2.15 To this preparation and sanctification belong two things first what wee must embrace and practise that wee may profit by the publike ministrie secondly wee must know what wee must reiect and auoid as the speciall lets of the fruitfull hearing of the word of God preached which are these The first Let. Intemperancy First all intemperancie or feasting or excesse of meates the day before the Saboth as also on the Saboth day specially for full bellies haue emptie soules and such as feed largely on pleasant meats can not so well tast much lesse feed on the good word of God The Apostles example and practice is a good rule for preacher and people 1. Cor. 9.27 I beat down my body bring it to subiection least by any meanes after I haue preached to others I my selfe should bee as an abiect 2. Distracting cares Secondly wee must emptie our hearts as at all times of all distracting cares Mat. 6. so specially on the Saboth day of all ordinarie and lawfull cares of this life for that we come to meete the Lord into his house and to heare him the same is to bee said also of all the pleasures and delights of this life for that Christ our maister teacheth vs that cares and pleasures choke the word and cause that it cannot possibly possesse the heart to bring forth any fruite acceptable vnto God Luke 8. Mar. 4. Mat. 13. 3. Pride The Prophet Daniell and Apollo are 2. notable examples against this pride for they were content to bee taught by their inferious and Iob. 4. Choise of Teachers Thirdly pride of heart for some measure of knowledge and some gifts receiued against this euill distemper of mind set euer before thee first the generall charge of God to all men to attend the publike ministrie of his word Reue. 2.11 Rom. 10.14 secondly the practise of the Prophets Christ and his Apostles Psal 122.1 Act. 18. Fourthly we must auoide a proud schismaticall and partiall choise of teachers which is bred either of a wicked affection or for some diuersitie of gods gifts in the teachers This was Achabs sinne 1. King 22.8 and Felix was not vnlike affected Act. 24.25 1. Cor. 3. and 4. Chap. The Apostle blames the Corinths greatly for this affectionate hearing respecting some external condicions and inequalitie of gifts Wee must remember that Gods graces are diuerse Eph. 6. Some abound in knowledge want the grace of vtterance Some pierce the heart with preaching Gods Law some refresh the wearied soule with preaching of the Gospell Some profit much and can doe best in publike preaching Some can do better in priuate conference Accept of all and praise God for his graces in the meanest of his seruants Fiftly another euill here to bee auoyded 5. preiudice against the person is a blinde preiudice and wicked conceit against their persons and this malady will neuer suffer thee to profit by their preaching and ministrie Sixtly 6. Carnall securitie carnall securitie and impenitencie causeth the ministrie of Gods word to be fruitlesse in vs when a man carries with him a wicked resolution to lie in sinne saying such and such I am and so I purpose to continue let God or the preacher say what they can I liue by lying and swearing or by vsury and so I will liue still God will not reueale his secrets to such hearts Psa 25.14 But for their contempt giues them ouer to many spirituall plagues which they feele not Iohn 12.40 Es 6.9.7 Sathan some for many yeares Rom. 1.28 2. The. 2.11 Seauenthly the last let and enemie in this holy work is Sathan who euer followes as a companion with all and euery one of the rest aforegoing he takes away the word from some immediately Mark 4.15 from others by degrees and as occasions best serue him hee euer watcheth his time to choake the world and to make it fruitlesse Luk 8. Mat. 13. Quest 73. Thus farre what euils wee ought to auoide in our priuate preparation Now what must we doe that we
may bee fit to attend the publike ministrie Ans When a man hath well emptied himselfe of all the former euils then let him remember a preparation and sanctification first of the minde by reading and meditation secondly of the heart by fasting and prayer First to prepare the minde preaching and reading must neuer bee seuered In reading regard for matter 1. Reading that specially which concernes thee and carefully the booke and text which is handled this was the practise of the holy Prophets Daniell 9.2 and Dauid Psal 119. of the people of God Act 17.11 Secondly let meditation follow 2. Meditation for this is the life of reading and of all good learning Psal 1.2 and 119.97 If the Diuell cannot keepe vs from reading hee will endeuour to barre vs from meditation Secondly prepare the heart for there rests the immortall seede of regeneration Pro. 4.4 Psal 119.11 Luke 8.15 This preparation is first by prayer 1. Prayer pray earnestly for a good heart examine carefully and soundly the affections of thine heart how sinceere they bee for wee doe not often that wee know to be best but that our heart fancieth and liketh as best And here know this that a willing desire to learne is a singular grace of God pray heartely for it that the word may bee as a sweet and comfortable food vnto thy soule Iob. 23.12 for the hart prepared hath two good properties first a most reuerend feare of Gods word Esay 66.2.3 secondly an hungring desire to feede vpon it and to receiue it this desire is sometimes called faith Io. 4.39.42 Heb. 4.2 2. Fasting Next fasting is hereunto a speciall help as appeares in the practise of the Godly in all ages Quest 74. So much for preparation before what say you for attention which is the second dutie required in him which will heare the word of God to his saluation Ans Here the spirit of God seemes to require of vs these three things first a diligent attention of the eare to heare secondly a considerate intention of the minde to conceiue thirdly a faithfull retention of the heart to hold fast and keepe the holy will of God reuealed 1. Attention First for attention God requires the eare specially and the eye to attend on him while he speaketh the eare Eccles. 4.17 Rom. 10.14 Prou. 2.1.2 Psal 45.10 the eye Luke 4.20 a Nehe. 8.3 Luke 5.1 Act. 8.6 10.33 Origen hom 12. in Exod. contrary to this reuerend attention are these sinnes sleeping talking gazing reading in the holy assemblies Secondly God requires a godly minde to consider well and seriously of the holy word which is taught this will cause men to obserue wisely the booke the text and the doctrines which are deliuered 2. Intention a fearefull signe of wrath is it to heare much and to vnderstand nothing this speakes the Apostle 2. Cor. 4.3.4 If the Gospell bee then hid it is hid to them that are lost In whom the God of this world hath blinded the minds that is of infidels that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them Deut. 29.4 here let it not content thee to obserue some words or sillables or sentences but wisely consider of all doctrines and exhortations and learne to referre all to speciall heads and grounds of the Catechisme This intention is a true note of the Lords worke in opening the heart Act. 16.14 Thirdly 3. Retention whereas God here requires a faithfull retention of the heart know this that a good heart to keep the word is a great treasure and a speciall grace of Gods holy spirit And this heart men haue which are so changed and so renued in heart that they can finde in their owne hearts those liuely impressions and formes of doctrine as it were effectually grauen or pictured in their owne hearts by the working of Gods spirit in the ministrie of the word Rom. 6.17 and obey from the heart vnto the forme of the doctrine wherevnto they are deliuered desiring to retaine the word that they may fruitfully practise it Luke 8.15 Ioh. 13.17 Mat 7.21 Quest 75. And what is to bee done after that wee haue heard the word preached Ans Here againe God requires meditation of vs that wee may possesse the good things wee haue heard and that they may haue deeper impression in vs. This meditation is either with our selues or with others Meditation with our selues is eyther of the mind or of the heart The meditation of the minde is a discoursing with our owne vnderstanding of all that wee haue heard and can remember a number are well affected with the word in the Church and for want of this exercise when they are gone their affection soone dyes in them And here wee labour yet better for the clearing and vnderstanding by the light of the Scriptures of all such doctrines as wee haue receiued Psal 119. This meditation the Heathen call the refining of iudgement the life of all good learning This serues well for the increase of knowledge and sound iudgement The meditation of the heart followes after and here by due examination of our hearts wee cause the things wee haue heard and well conceiued to worke vpon our hearts and affections Act. 2.37 Wee must first settle our iudgement before we either feare or chere vp our hearts least we haue false feares or false ioyes many haue iudgement and yet haue not their hearts purged because thy ioyne not affection with iudgement Meditation with others is eyther with god or men Meditation with God is by prayer or in prayer to remember and to recite the good things we haue heard beefore the Lord desiring his holy spirit to write and to engraue the same in our hearts according to his holy promise Ier. 32. Meditation with men wee call conference with the Godly and this is with the brethren either of the same congregation which heard with vs as our owne familie Act. 17. and others Mal. 3.16 1. Pet. 3.15.16 or the Godly Pastors and Teachers themselues if neede require Act. 2.37.13.42 Mar. 4.10 And thus continuing in these holy exercises the true worshipper shall attaine by degrees Gods gratious blessing in time an assurance of spirituall wisedome and vnderstanding Col. 2.2 his weake faith Mat. 17. shall bee made strong in Christ hee shall haue an assurance of faith Rom. 4.21 his loue shall bee from the heart and vnfained and lastly he shall attaine a sound iudgement to discerne good and euill Heb. 5.14 Phil. 1.9 Quest 76. Now let vs come to the third forme of Gods worship which is inuocation here first let vs heare breefly how the Lord stirreth vp his people to this kind of worship and next what speciall rules bee giuen to binde vs to the forme hee hath prescribed in his word 1. Gods charge Ans Motiues vnto prayer are these following First Gods charge ought to moue vs vnto this holy exercise
let them kisse the calues And so they kissed Baal 1. King 19.18 long before in signe of loue and reuerence to that false God Thirdly an occasion to Idolatrie is the reseruation of superstitious reliques Deut. 7.25 The grauen images of their Gods shall bee burnt with fire and couet not the siluer and gold that is on them nor take it vnto thee least thou bee snared therwith Esay 30.22 Yee shall pollute the couering of the Images of siluer and the rich ornament of the Images of gold and cast them away as a menstruous cloth and thou shalt say vnto it I abhorre thee Fourthly to keepe any remembraunce of them in common speach or otherwise Psal 16.4 The sorrowes of them that offer to an other God shall bee multiplyed their offrings of blood will I not offer neither make mention of their names with my lips Exod. 23.13 Yee shall make no mention of the name of other Gods neither shall it be heard out of thy mouth Hos 2.17 I will take away the names of Baalim out of her mouth and they shall bee no more remembred by their names 5. All Societie with Idolaters Fiftly our hearts may bee stollen away to Idolatrie by ioyning in societie and familiaritie with Idolaters and here wee bee forbidden specially first to make mariages with them for that were to ioyne together the sonnes of God with the Daughters of a strange God Gen. 6.2 Mal. 2.11 Gen. 24.3.28.1.34.14 Esra 9.14 Secondly to ioyne in societie and league for wars with them 2. Chron. 19.2 Iehosaphat for ioyning with wicked Ahab in wars receiued this answere wouldest thou help the wicked and loue them that hate the Lord therefore for this thing wrath from the Lord is vpon thee Thirdly by marchandize to minister vnto Idolaters any matter to feede and keepe them in Idolatrie as our Marchants that carry wax into Popish countries or such as giue or lend pictures of Christ or his mother or Idolatrous heretical Bookes to Popish minded men Quest 84 What sinne else is here forbidden Ans Superstition is here condemned which may well bee discribed to bee a vaine feare whereby Sathan doth so possesse the hearts of Idolaters that they cannot relinquish their accustomed religion be it neuer so contrary to the holy will of God Signes of this superstitious feare are these Col. 2.23 First it is tempered set forth 1. Shew of wisdome and coloured with great appearance and shew of wisedome as if it were a seruice most acceptable vnto God Secondly next it is shadowed with great humiliation 2. Great humiliation wherein is pretended great obedience to God and man not refusing to vndergoe any condition for religion sake as wee see in Iupiters Priests and people at Listra Act. 14.13 Thirdly 3. Spares not the body this sinne is well coloured and couered in not sparing the body for these men will seeme to beare willingly any chasticement in body for mortification sake for this cause the Priests of Baal to seeme the more religious cut themselues before the people with kniues and launcers till the blood gushed out vpon them 1. King 18.28 And to this end monasticall vowes pilgrimages Popish penance c. are had in the Church of Rome in great estimation Quest 85. Proceede yet further to more branches If there bee any more of this kinde Ans Hypocrisie I adde here in the next place the sinne of hipocrisie as being a sinne most repugnant to the pure worship of God Definition for hypocrisie is a fained worship of God true in outward appearance but false in inward affection Iohn 4. and God requires of vs principally to worship him in spirit and truth This is well described and taught vs. Mat. 15.7.8 This people commeth neare vnto mee with their mouth but their hart is farre from mee Hypocrites are like whited tombes Mat. 23.27 and like folish virgins which haue light in their lamps seeme to watch as well as others till they haue most need of light then they are without Mat. 25.8 They are like bull rushes which bend downe their heads for a day but soone after looke stately and proude againe Es 58.5 Signes of hypocrisie are these First to hunt for glorie and credit in the world by seeming to loue God more then any 1. Sam. 15.13 and ver 30.31 Secondly to bee very quick in the fight of other mens sinnes but blind in his owne Mat. 7.4.5 Thirdly to regard the traditions of men more then the word of God Mat. 15. Act. 4.19 Fourthly to be carefull in the lesser dutie and carelesse in the greater to strayne at a Gnat and to swallow a Camell Mat. 23.23 The triall and examination of the Conscience The conscience here by this light truly examined will say and confesse as followeth I haue thought that if a man did worship God with a good minde and meaning after the custome of the Church of Rome it would be well accepted I haue thought the preaching of the Gospell foolishnesse I haue thought a man might well pray to Saints and Soules departed I haue thought a man for faith need not preaching but to beleeue quietly as our forefathers and as the Church doth beleeue I haue thought a man hath no such neede to read or heare the word of God with such care and conscience I neuer came to Church with such preparation as here is required and when I departed I was no whit wiser then when I came into the Church I haue thought that God being inuisible might best bee honored being represented by some Image set before vs I haue thought that Images were godly ornaments for the Church and pretie books for ignorant people I haue thought that Images specially of Christ and the Virgin Mary haue vertue and power to worke miracles I haue thought all the worship of God in the Masse very good deuotion pilgrimages reliques of Saints and such like ware as the Church of Rome sold vs to bee great helps to pietie and to Gods holy worship And for the traditions of my Fathers my opinion rested more in the auncient beleefe of my late progenitors then in the prime and immediate law of God I could neuer beeleeue but that an humble and good minde without the Law of God was as acceptable as all the instruction of the Gospell and that it was a Godly thing to fast to cut to whip and to afflict my body although I were neuer so commuanded by God it was as I thought a glorious thing to worship the Angels the Saints departed neither did I euer till now see any cause why I should not pray for my departed friends yea vntill now I cared for nothing but to please the world and I would neuer haue yeelded to worship God but because the King State and great men of the world did like and approue such actions but oh how farre haue I erred from the Law of God as farre as euer Paul went from Ierusalem or
of God which hath these holy properties Iames. 3.15.17 it is pure next peaceable sober tractable ful of mercie and good fruits without iudgeing or dissembling The Papists endeuor to defend the locall descension with traditions and authoritie of the Church some Protestants which hold this defend it or desire to doe it by Scripture And albeit both agree touching his descent yet they disagree touching the end of his descension The Popish tradicion or vnwritten veritie is that there bee foure chambers in hell The first is purgatorie the second is the Limbo of the fathers beefore Christ the third is the Limbo of infants not baptised the fourth is the lowest place or hell of the damned Now they affirme forsooth that Christ went downe to the Limbo or lake where the Fathers were before his comming kept as it were in a barren drie cold wildernesse as in a prison for they spake of this place as of the porch or entrance into hell and they say they haue Scripture for it Psa 107.16.18 Zach. 9 11. Es 38.10 I answere first this popish inuention is farre from Scripture for wee neuer read of any such place or words tending to such a purpose Secondly the Scripture neuer speakes but of two places one for the elect and an other for the reprobate men and Angels thirdly as for Abrahams bosome it can not signifie either Purgatorie or any Limbo First for that there was ioy in Abrahams bosome but here as they say is none Secondly for the distance of place was so great betweene it and the hell of the damned Luke 16. that it can not bee any Limbo which as they say is so neere hell as if there were but an hedge betweene them Thirdly wee say the Fathers had the same Christ with vs. He. 13. the same faith Heb. 11. the same Sacraments in substance 1. Cor. 10.1.2.3 Ergo they had the same glory and therefore neuer came to Limbo Lastly it is cleerly auouched that the soules departed before Christ went to God that gaue them Eccles 12. The Protestants which defend a locall descention are of this iudgement for that they finde some Scriptures which seeme to serue well for this purpose The first Scripture which is most cited to this ende is 1. Pet. 3.19 Christ was quickned in spirit by the which spirit hee went and preached to the Spirits which are in prison First for this Scripture it is like that hee alludes here to that which is written Gen. 6. ver 3. My spirit shall not alwaies striue with man For it was the spirit of Christ which then preached by Noah and the ancient Patriarches before him against whom those Gigantine spirits of Cains progenie did so resist to their owne perdition I say therefore that the spirit of Christ which is here said to preach was not his soule but his God-head or the holy Ghost who proceedes from the Father and the Son And againe this is said here that this spirit did quicken him or rased him from the dead Now it is cleere that the holy Ghost quickned Christs dead body vniting his soule and body againe together in his resurrection and that by his owne almightie power Rom. 1.3.4 and 8.11 Further it is here said that he went to preach to the spirits that are in prison whereby they vnderstand the damned I answere take the words following which were disobedient in the dayes of Noah And now see what can they make of it But that he must goe preach to a few damned Ghosts and not to all in hell To be short then the meaning of this place is this that Christ in his eternall God-head did preach by Noah as by other Patriarches vnto the soules that are now in prison which in the dayes of Noah were men liuing on the earth at which time Christ did preach vnto them and neuer since The same Apostle hath the like speech 1. Eph. chap. 4. ver 6. Vnto this purpose was the Gospell preached vnto the dead The second Scripture most vrged for this purpose is the place before cited Act. 2.37 Thou wilt not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption I answere Saint Peters drift here is plaine hee alleadgeth this Scripture to proue the resurrection as ver 33. He seeing this before spake of the resurrection of Christ what spake he namely these words his soule was not left in hell Now I trust no man will say there is any resurrection of the soule The word Soule signifies often the whole person Rom. 13.1 1. Cor. 15.41 Reue. 20.14 1. Co 1.15.55 as Leu. The Soule that sinneth shall dye The word here translated Hell signifies also as often the graue And Peters opposition betweene Dauids graue and Christs hell is to be obserued for Dauid saw-corruption in his graue but Christ did not albeit hee were locked vp in the graue as sure as he for three dayes Quest 41. I pray you passe by all other arguments and controuersies concerning this Article and let mee heare your iudgement and beleefe plainely as you can and what vse you make of this faith Ans I must then passe ouer their iudgement also which take the word Hell for the extreeme hellish sorrowes which Christ suffred on the Crosse and in the Garden And I will doe so willingly for I trust none of them loue to bee contentious Yet to giue reason of my dislike of this acceptation I answere such as bee brethren on this wise breefly First that Christ in his death and before did suffer extreeme sorrowes and therefore the same set downe clearely before may not here bee obscurely repeted Secondly that his passions before death were inuisible and inexplicable not terrors but hellish torments his bloudy a Luk. 23.24 sweat his b Mat. 27.47 strong crying his c Heb. 5.7 amazednesse are cleare and most euident demonstrations I doe therefore iudge these words hee descended into hell are best vnderstood in the fourth acception of the word for by the graue or this word Hell that base condition of the body lying in the graue as it were in the dungeon and bondage of death is often vnderstood and in this state was Christ in the graue all which time the Diuell and the Iewes and death seemed to triumph ouer him for thus the Scripture speakes as of him Es 53.8 Hee was taken out from prison wherefore for a time hee lay as swadled in the bands of death so of his type Ionas cha 2. ver 2. In mine affliction haue I called vpon the Lord and he hath heard me from the belly of Hell haue I called vpon thee and thou hast heard my voyce And albeit Christ was exceedingly humbled on the crosse and accounted as one forlorne and forsaken of God yet the rage and madnesse of his enemies had not beene satisfied vnlesse hee had wholy lyen shut vp and bound vp in the graue For they were not quieted nor secure touching their victorie
punished for the iniquitie of their Fathers they are there answered that the soule which sinneth shall dye the death where they were taught that they committing the same Idolatrie with their Fathers or continuing the same or the like were in the same condemnation yea they doe increase wrath vpon themselues they are first pinched for their owne and then not repenting for their fathers superstition but continuing in their steps their iudgements are iustly doubled vpon them for so it followeth in the words of the Law 〈…〉 is being of full age 〈…〉 Obiect But Infants hate not God Ans True it is they commit no action of hatred vntil they come to yeares of discreation but onely are possest with naturall corruption and disposition vnto euill The old Wolfe deuoureth the sheep the young sucking whelps doe not so not for want of nature but for want of strength The spawne of all sinne and iniquitie is in all the sonnes of men from their infancie Ep. 2.3 Vnto the third and fourth generation By the third generation I take it is meant the Nephue and by the fourth his sonne The Lord here stayeth first for that since this Law was deliuered in Sinai the fathers saw no more discents in their progenie but the third and fourth generation Againe a second reason may be for that in the fourth generation the naturall affection of kindred begins to dye and weare away Obiect And will the Lord so long remember anger Ans So long if Children repent not but persist in the idolatrous steps of their fore fathers Wherefore it standeth vs all in this land in hand not onely to reiect the Romish superstition but also to addict our selues in vnfained repentance for the Idolatry of our Fathers to worship Iehouah in spirit and truth according to his holy will reuealed in the Gospell Iohn 4. Of them that hate me first when I turne from Gods Law to follow will-worship I am here taught that I do in heart hate the Lord intend and pretend what I can to the contrary secondly that both superstitious and profane parents which doe not bring vp their children in the true worship of God but suffer them to bee infected with superstition are very murtherers of their owne children The sixt argument Shewing mercie vnto thousands here is the last argument to containe vs in the obedience of this Law The true worshipper is blessed in his progenie for many generations for the Lord is strong mightie mercifull and gratious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands Exod. 34.6.7 Psal 103.5 First the rich promises of Gods free grace and mercie in Christ which concerne this life present and that which is to come 1. Tim. 4.8 doe appertaine to the true worshippers of God and to their children If but a meane Prince would thus binde himselfe to vs and to our children wee would neuer forget the clemencie and often sollicit him for accomplishment thereof how much more bound be we to remember the rich mercies of God in Iesus Christ Ephe. 4. so often promised to the Godly and his clildren Pro. 20.7 hee that walketh in his integritie is iust and blessed shall his children bee after him Secondly Of them which loue mee and keepe my commandement this amplification is added to warne children to follow the steps of their religious parents and not of their superstitious forefathers for God binds himselfe onely to the obedient children of faithfull beeleeuing parents as the Psalmist right well expoundeth it Psal 103.17.18 The louing kindnesse of the Lord endureth for euer and euer vpon them that feare him and his righteousnesse vpon childrens children vnto them that keep his couenant and thinke vpon his commandements to doe them Thirdly here wee bee taught that the true loue of God and the keeping of his commandements are inseparable The loue of God is the fountaine of all true obedience Iohn 8.47 hee that is of God heareth Gods word ye therfore heare them not because yee are not of God if yee loue mee keepe my commandements The parts or speciall branches of this law are these The first generall branch is the Law it selfe concerning the forme of Gods holy worshippe and here note generally two branches first concerning the erecting of an Idoll or Image to represent 1. the true God Father Sonne and holy Ghost 2. or any false or supposed God to be worshiped by it either in heauen as Starres Birds or in earth man or beast or in the waters as fishes secondly concerning the worshipping of the true God 1. Before an Idoll 2. Or the false God in any of these visible formes The second generall branch is confirmation and ratification of this Law by these sixe reasons 1. I am Iehoua 2. I am thy Lord and God 3. I am a mightie God 4. I am a iealous God 5. I visit the sinnes of the Fathers to the third and fourth generation 6. I shew mercie to thousands c. Quest 70. Now let vs heare what be the speciall branches of obedience required of Gods people in this Law Ans In this second Law the Lord chargeth all his people to worship him in that forme and manner which he hath himselfe prescribed in his word therefore our first care must bee to keepe rules in the principall branches and parts of his worship and seruice prescribed vnto vs which are these The first principall branch of the holy worship of God here commanded is the pure preaching of his word The second branch of Gods holy worship here commanded is a profitable forme of priuate reading publike hearing of Gods word preached The third branch is the right forme of inuocation and thanksgiuing prescribed in the word The fourth and last speciall forme to be respected of gods holy worship is of the administration and participation of the holy Sacraments as God commendeth it in his word Question 71. First let mee heare breefely what doth the Lord require of his Ministers touching the forme of preaching and dispensation of his word Ans If God hath prescribed his word vnto man in other speciall branches of his worshippe and bound his people to a prescript forme from the which they may not decline much more in preaching which is one principall part of his holy seruice and worship The rules commanded and appertaining to this forme of Gods holy worship are these following 1. Preach the pure word of God not mens inuentions First the faithfull dispenser of Gods misteries must bee sure that hee preach the very words of God 1. Pet. 4.11 If any man speake let him speake as the words of God for that the word of God onely is the immortall seede and instrument of the regeneration of Gods elect Iames. 1.18 of his owne will hee begat vs by the word of truth 1. Pet. 1.2 3. and againe to this end giue attendance vnto reading 2. Tim. 1.13 2. Wisdome in application Secondly in dispensing the word of reconciliation
and dutie Psal 50.14.15 Rom. 12.11.12 2. Gods promise Secondly God promiseth many rich graces and blessings to those which worship him in spirit and truth Psal 50.14 Luke 11.10 Mat. 7. Thirdly he assureth vs that the spirit of prayer is a singular testimonie of the spirit of grace and of the spirit of adoption Rom. 8.14.15 Act. 9.14 1. Cor. 1.2 Zac. 12.10.11 for the wicked cannot pray Psal 14.3.4 Fourthly 4. A weapon against the Diuell there is no one better weapon against the fiery darts of the Diuell Ephe. 6.18 Iames. 4.7 Fiftly examples our Lord and Sauiour Christ spent whole nights or a great part of the night in prayer 5. Examples Luke 21.27 Daniell three weekes Chap. 9. and Nehemias continued a great part of the yeere in fasting and prayer for Gods Church and people Nehem. 1. and 2. Chapters Sixtly 6. A familiar talk with God prayer is a familiar talke with God beefore the throne of grace where wee are promised if wee come in the faith of Christ wee shall finde mercie and grace to help in time of neede Heb. 4.16 Eph. 3.12 Seauenthly euer set before thine eyes 7. Effect Saint Iames putteth vs in minde of this argument chap. 5. ver 17. how greatly the prayers of the faithfull haue preuailed with the Lord in all ages Moses cryeth vnto God against Egipt Exod. 14.15 God gaue then a strange deliuerance against Amalceh so long as hee fainted not in prayer Israel preuailed Exod. 17.11 Againe when Gods wrath was ready to breake forth to consume all the congregation for Idolatrie by prayer it was quenched and restrained Exod. 32.10 saying now let me alone that my wrath may wax hoat for I will consume them Iosh 7.8 1. Sam. 12. Ezra 9. Nehem. 1.2.9 When Aoron stood praying beetweene the liuing and the dead the plague ceased Num. 16.48 So wee reade of the prayers of Ioshua Samuell Dauid Elias Ezra Nehemias Daniell and other Prophets But it may be obiected we cannot so preuaile with God as those holy men did Iames. 5.17 Ans Saint Iames answereth that Elias was a man subiect to like passions as wee are and the Apostle Paul Act 14.15 wee bee men subiect to the like passions as yee bee Now concerning the rules of Gods word in this forme of Gods holy worship they are these following 1. Person in grace First the person which will haue his prayers accepted of God must first see that himselfe be in fauour and grace with God by faith in Iesus Christ for a polluted person which hath a polluted soule and conscience Act. 15 9. defiles the most holy exercises of religion Tit. 1.15.16 Hag. 2.13.14 for faith grounded vpon the word of promise is the mother of all prayers which haue acceptation with God Iame. 1.6.7 2. A righteous man Secondly hee that will bee heard of God in prayer and preuaile with him for graces desired must bee a righteous man Psal 14 4. one that worketh righteousnesse Iames. 5.16 for the contrary it is written God heareth not sinners Iohn 9.31 and againe Pro. 28.9 hee that turneth away his eare from hearing the Law euen his prayer is abhominable Thirdly God doth not onely require in this worship that a man bee in grace with him through Christ and righteous in life but also that when soeuer hee speaks vnto him hee come with a renued repentance and put vp euery petition and request in faith for a man may bee a faithfull person generally and yet an vnbeleeuer in particular as the disciples Mat. 17. Abraham Gen. 12. Zachary Luke 1. as Iames. 5.15 The prayer of faith shall saue the sick Rom. 14.23 Mar. 11.24 Mat. 9.22.28 that is if the godly ministers and brethren carry with them a holy perswasion that through Iesus Christ their prayers shall gaine mercies and blessings for the sicke they shall bee heard and the weake shall bee comforted for euery request must bee in faith for no thing can please God without faith Rom. 14.23 Heb. 11.6 and no prayer is to bee offered vnto God without the mediator Iesus Christ 4. Euery petion must bee grounded on some promise Fourthly the Lord also requires of vs in his word that wee make no requests nor put vp any petition vnto him for any thing whereof we haue no expresse promise in his word This Saint Iohn teacheth vs. 1. Iohn 5.14.15 And this is the assurance that wee haue in him that if wee aske of him according to his will he heareth vs and if we know that hee heareth vs whatsoeuer wee aske we know that we haue the petitions that we haue desired of him Fiftly in euery petition wee make vnto God 5. We must expresse two things in prayer wee must expresse two things first a sense and feeling of our wants and this will cause our prayer to bee feruent Iames. 5.16 The prayer of a righteous man auayleth much if it bee feruent Secondly a desire to obtaine of him that grace whereof wee stand in neede Heb. 4.16 Sixtly 6. To auoid battologies many words in prayer when wee speake vnto God wee must not vse any long continued speach rashnesse nor many words for this he speaketh in a speciall charge concerning this Be not rash in thy mouth nor let thine heart bee hastie to vtter any thing before God for God is in the heauens and thou art on the earth therefore let thy words be few Ecclesi 5.2 and Christ speaketh thus When thou prayest vse no vaine repetition as the heathen for they thinke to bee heard for their much babling bee yee not like them therefore for your heauenly father knoweth whereof ye haue neede before ye aske of him Mat. 6.7.8 and thus the Apostle biddeth vs pray continually 1. Thess 5.17 the Lords meaning is not that wee should euer bee in lip-labour and omit all other duties but that beside our morning and euening sacrifice we should at all times and in all occasions commend in our spirits the desires of our hearts our words and workes vnto God in the name of Iesus Christ Seauenthly 7. The afflicted minde praies best euen thē often when he thinks his praiers bee reiected wee must not in passions of minde desist or be weary but seeke the Lord and thinke vpon him the more wee bee troubled yea albeit wee pray long yet hee still fils our spirits with anguish yea albeit wee bee so buffeted and astonished that we cannot speake Psal 77.2.3.4.5 notwithstanding I say all this affliction and trouble wee must neither bee perswaded that wee doe not pray nor that God regardeth vs not for it is an imposture of Sathan and an error of conscience for the spirit of prayer euen in these afflictions helpeth our infirmities for wee know not what to pray as we ought when wee seeme to pray best to our owne liking but the Spirit it selfe makes request for vs with sighes and grones which cannot bee expressed Rom.
cloud vnto the people of the Iewes did serue as a speciall simbole of the presence of Iehoua Father Sonne and holy Ghost yet neuer painted to resemble God or to bee adored or to worship God by it in the Church of the Iewes 3. Obiect of the picture of Christ Thirdly it is obiected that the humanitie of Christ and the picture of Christ crucified may be allowed not for adoration but in signe of loue and commemoration Ans First I answere in the words of the Apostle Gal. 3.1 labour that Iesus Christ may be so pictured by the preaching of the Gospell in the minde that thou maist by the eie of faith behold him as clearelie and more effectually then if hee were described in thy sight and crucified beefore thee For by faith wee behold him which is inuisible Heb. 11.1.27 Secondly I say we be bound to discerne betweene the precious body of the Sonne of God and the sinfull carkases of mortall men for that this is a misterie most admirable that God should be manifested in the flesh 1. Tim. 3.6 that God and man should bee so vnited together that both natures make but one person so as albeit death parted the naturall soule from the naturall body yet that precious bodie was still the body of that person which was the Son of God no way subiect to any change or corruption Act. 2.27 An Image will teach vs to disioyne in our mindes those holie natures which God hath so conioyned as man ought not in the thoughts of his heart to separate them but euer by spirituall wisdome and faith to distinguish them Thirdly The Turks Present sent to the pope is but a fabulous ground for any true harted Christian by such a picture to dishonor his Lord and maister Iesus Christ I say if no man on the earth can at this day giue vs the true picture of Christ then is it intollerable audaciousnesse for any earthlie man to counterfaite falselie his holie parts and members But no man can giue vs his iust stature or truly discribe his phisiognomie therefore this ought not to be practised And if a man cannot beare to be abused and falsely or vntruly resembled and conterfaited by picture shall we thinke it none offence to the Sonne of God Fourthlie wee may reason from the writings of the holie Euangelists who were appointed and sent from God purposely to discribe the Sonne of God Iesus Christ for if they with one consent denie vs any helpe at all or any one liue concerning the externall lineaments and forme of his bodie then ought not man to presume to picture Christ after his owne inuention but wee see clearely how the foure Euangelists purposelie passe ouer this matter the holie Ghost foreseeing the superstition of Antichrist and how the Popish painted Christs should bee worshipped to the great dishonour of our euerlasting Lord and Sauiour Iesus Christ Fiftlie wee may reason against this Popish God on this manner if that picture of Christ which was allowed and commanded of God himselfe Num. 21.8 Io. 3.14 being superstitiouslie abused must be burnt to ashes 2. King 18.4 then much more these false pictures of Christ neuer allowed but dissalowed of God and most impiouslie adored of vaine men ought to bee reiected with a farre greater detestation If any doubt of the Popish Idolatrie to their crosse their owne booke a O crux aue spes vnica hoc passionis tempore Agne pijs iustitiam reisque dona veniam Againe Ecce lignum crucis venite adoremus Againe Crucem tuam adoramus Domine resurrectionem tuam sanctam glorificamus Concil Trid. fess 9. and dailie practise in their false Church testifie against them The fourth obiection they say the picture of Christ serues well to confute the old Heretikes The Martionites and Valentinians which denied that Christ had a true naturall humane bodie Ans First if these and the like Heretikes beleeue not the words nor respect the works of Christ if they will not beleeue Moses and the Prophets testifiing of Christ with his Apostles and Euangelists they will not beleeue any one that shall returne from the dead and much lesse a dead and painted Christ The Godly Emperours Valens and Theodosius made a law that none should make any Image of our Sauiour Christ and if any were found it should bee vtterly defaced and reiected Againe Epiphanius rent in peeces the picture of Christ on a cloth Anno. 565. because said hee it was contrary to holy Scripture Epiphan Epist ad Iohan. Epis Hierosolymit Eusebius saith that some conuents of the Gentiles carried about in tables the pictures of Peter and Paul and Christ also because this was a custome saith hee to remember their Patrons and benefactors Eus lib. confes cap. 36. Their very words are these As our care is in and by all meanes to maintayne the religion of the most high God so permit wee none to purtraite engraue or picture in colours stone or any other matter whatsoeuer the Image of our Sauiour moreouer wee command that wheresoeuer such an Image can bee found it bee taken away and all those to bee chastised with most greeuous punishment that attempt any thing against our commaund Petr. Crinitus lib. 9. de honest discipl Quest 80. What is the second sinne here forbidden Ans In the second place wee bee here charged not to worship the Image wee haue made nor the true God in by with or before an Image or in an Idols Temple for if man proceede to erect an Image vnto God hee will bee no lesse bold to honor it and his God as hee best fancieth in it and before it First for this Idolatrie it is flatly forbidden in the expresse words of the Law Thou shalt not make any grauen Image c. Thou shalt not bow downe to them nor worship them And the Psalmist saith confounded bee all they that worship carued Images And the Lord requires all holy and religious worship to bee reserued for himselfe Mat. 4.10 Ob. Their blind vnlearned distinction of douleia and latria will not serue for the light of God hath taught vs now to dispell such Popish misteries and the Scripture doth often confound these words and indifferently vse the one for the other Rom. 1.9 1. The. 1.9 Mat. 4.10 Reuel 19.20 And wheras here they say they worship not the Image but Christ his holy mother before their Images Ans The holy Scripture discouers this vaile by the like practise of elder ages for as these men say the old Israelites did not worship Baal as God but God in Baal confer Iudg. 2.11 with Hosh 2.16 they did not imagine that Baal was the inuisible God almightie but that the seruice which was done before that Image was done to the Lord himselfe Againe Michahs superstition is condemned by the holie Ghost Iudg. 17. and yet did he not repose any great confidence in his Image but thought his worship done beefore that Image was very acceptable
them which had euill spirits the name of the Lord Iesus saying wee adiure you by Iesus whom Paul preacheth And this kinde of sinners for that they serue Sathan by some secret or open pact or bargaine and so bee bound to worship him as their God in this respect their sinne respecteth the first Law but in that by practising their art they so abuse the holie name of God The name of Iesus much prophaned by Popish exorsists and of our Lord and Sauiour Iesus Christ their sinne also is here condemned And like as we see these elder exorcists in the dayes of the Apostles had often in their mouthes the name of Iesus for they better liked the name Iesus then Christ so the popish exorcistes to this day Againe like as Sathan then by collusion gaue place to those wicked exorcistes sometimes for the greater gaine so he doth in the Church of Rome hee feares greatly the Iesuites of these times but we know the subteltie of that Serpent and how easily hee can yeeld some ground to gaine more for his cheefe purpose thereby is to hold men in more admiration loue and liking of these abhominable arts But wee bee charged to try such dreamers with all their illusions by their doctrine and faith which they professe Deut. 13. and Es 8. cap. 20. ver Againe in the coniuration or consecration of the Masse and of salt and water to make holy water they make many vaine and superstitious repetitions of the names of God with many crosses and when they prefixe it beefore Buls and pardons Charmes for health and for things lost Solution Ob. And whereas they say that many bee restored to health by such holy words and things lost are found and thefts are discouered by such Godly charmes Ans First wee must learne that God most wise hath forbidden in his Law such execrable arts and therefore wee may not expect any good by them Deut. 18.10.11 Secondly hee condemns the practise of these arts by examples in his word as in Ahaziah who sent to Baal-zebub to Eckron for the recouery of his health 2. King 1.2.3 Thirdlie if the Lord giue Sathan leaue to yeeld and grant vs our requests hee preuaileth the more with vs to fill our hearts with vnbeleefe and rebellion against the word and then hee takes from vs an outward to recompence vs with an inward euill hee remoues the lesser 1. King 22.22 Iob. 1. 1. cap. 2. The. 2.10.11 to bring the greater maladie vpon vs for the spirit of errour and vnbeleefe which did afflict Ahab was a far greater euill then all the sores and afflictions of Iob. Fourthly hee giues vs temporall ease that hee may procure our eternall disease therefore let not our health or any blessing of this life bee more precious vnto vs then Gods great charge and our faith in Christ Lastly wee are to know it for Gods diuine truth that charmes figures words characters can doe nothing if any thing be done and acted Sathan is the author couering himselfe vnder these shadowes And when Sathan obeies witches or wizards to effect any thing by their arts and charmes expected of ignorant people it is to retaine all these sinners in vnbeleefe and that hee may seeme carefull to obserue his league and couenant made with his instruments and vassals concerning such practises Quest 92. Proceede to the fourth speciall sinne here condemned Ans The holy Apostle saith that Gods name is prophaned when his word and doctrine is blasphemed 1. Tim. 6.1 The contemners of religion and of the Gospell spare not to disgrace to iest and scorne holy Scriptures to their owne euerlasting perdition in priuate houses in open theaters against such the diuine oracle of God speaketh Prou. 13.13 Hee that despiseth the word shall bee destroyed but hee that feareth the Commandement hee shall bee rewarded Againe to this place appertaines the great charge of God to this people that no man by his life and conuersation giue none occasion to the enemies of Gods truth to blaspheme the truth professours of the Gospell by their euill life cause the word of God to bee blaspemed 1. Tim. 6.1 Let as many seruants as are vnder the yoke count their maisters worthy of all honour that the name of God and his doctrine bee not euill spoken of Leu. 22.31.32 Yee shall keepe my commandements and doe them I am the Lord neither shall yee pollute my holy name but I will bee hallowed among the children of Israell I the Lord sanctifie you Rom. 2.23.24 Thou that gloriest in the Law through breaking of the Law dishonourest thou God for the name of God is blasphemed among the Gentiles through you And here the greater the persons offending are the greater reproch they bring to God and his word and the greater wrack and calamitie is like to fall by their offence vpon the Church and people of God This is cleere in the examples of Eli and his two sonnes 1. Sam. 2.17 for their sinnes caused the seruice of the Lord to bee abhorred and then great afflictions followed Quest 93. What is the fift speciall sinne here condemned Cursing Ans The sinne of imprecation cursing and execration for in such speeches men do inuocate the name of God The word signifieth to bee cut off or to desire of God to be cut off or that some vengeance from God may smite him Mat. 26.74 Imprecation is eyther first of men as of our owne selues or other men or secōdly of the other creatures All kinds of cursing are forbidden Le. 19.14 Thou shalt not curse the deafe nor put a stumbling block before the blind but shalt feare thy God I am the Lord. Rom. 12.14 Blesse them which persecute you blesse I say and cursse not Mat. 5.44 Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and examples for all ages bee recorded in Scripture The bloody Iewes which sought by all meanes to kill the holy Apostle bound themselues with a rash and impious oath or rather desire of God to cut them off and to giue them ouer to Sathan if they did either eate or drinke before they had killed Paul Act. 23.12 And this was one of Peters sinnes when hee denied his Master Mat. 26.74 For it is written Then beeganne hee to curse himselfe and to sweare saying I know not the man here the diuell watcheth this oportunitie for swearing cursing haue one spirit for their father supplanted this good seruant of Christ and gaue him a wound the smart and remembrance whereof beeing cured did no doubt exercise his heart to the houre of death and this was Iobs sinne Chap. 3. The cursing of other men is to wish some great euill from God to fall vpon them so Shemei did to Dauid in his troubles in that great conspiracie of Absalon 2. Sam. 16.5 he came forth and cursed and hee cast stones at Dauid crying and cursing hee said come
endeauouring to hold fast faith and a good conscience and to testifie the same by their obedience to the Gospell and loue to their brethren 1. Tim. 6.12 1. Iohn 3.14.15 2. Distinction Seauenthly the godly brethren are eyther weake or strong 3. Distinction Eightly the weake brethren are eyther weake in knowledge and of weake gifts as nouices in religion and in the faith Rom. 14.1 or weake and tender in conscience hauing some wound of the spirit Prou. 18.15 The weake brother which is but young in the faith of Christ hee is saide to bee vnexpert in the word of righteousnesse Heb. 5.12.13 and must bee admonished with all wisedome and loue euer adding instruction with reproofe that hee may grow vp in the first grounds of religion The tender hearted weake conscience and wounded spirit is very heedefully to bee reproued that wee may wisely supple and cure his heart which is sore broken and faintie Es 57.15.20 Prou. 18.14.15 What the strong man is The strong man is hee which hath attained the assurance of faith Rom. 4.20.21 the assurance of vnderstanding Col. 2.2 2. Pet. 1.12 the assurance of hope Heb. 6.12 and being expert in the word of righteousnesse hath his wits exercised to discerne good and euill Heb. 5.13.14 And thus Saint Iude warneth vs respectiuely and with iudgement to regard strong and weake that beeing able to discerne beetweene the falls and offences of both wee may learne to speake a word in due season fitting the person time and place that so our admonition may be like an apple of gold with pictures of siluer Pro. 25.11 False brethren 4. Distinction Ninthly false brethren are all such in the Church as make a false profession of the gospell And these are of two sorts first secret and close hypocrites secondly open and manifest Hypocrites are all such as goe farre with vs in the profession of the Gospell but their hearts beeing vnsound and full of hardnesse and vnbeleefe they are vnfaithfull to Christ and his word euer knowne to God and in Gods appointed time manifested to men and Angels 1. Tim. 5.24.25 Open and manifest false brethren are all such as by their words and deeds testifie they doe not beleeue nor obay the Gospell 5. Distinction and yet in Baptisme haue made a solemne profession of both And these are of two sorts either vtterly blinde or inlighted with some knowledge Of the first kinde is the blinde multitude spoken of in the parable of the sower Mat. 13. Mar. 4. Luke 8. likened to the high way All these must bee admonished often and taught of all good christians with a tender commiseration of their miserable blindnesse as Christ with bowels of compassion Mat. 9.36 Againe this first kinde so vtterly blinde in the Gospell 6. Distinction either are those whom the Scripture calls by the name of sinners Mat. 9.10 Psal 1.1 dead in trespasses Eph. 2.1 or worse the proud * Iust before men impious before God iustitiarios which are further from heauen Mat. 9.13 both these in the parable are to be referred to the high way as beeing altogether blinde in the Gospell and both must bee admonished albeit an admonition is more hardly fastned on the one then on the other Of sinnes there bee two sorts first some lesse hardned 7. Distinction and may bee the sooner reclaimed Secondly some more hardned as the scorner The scorner is hee which scornes the sacred Scriptures the profession of faith and Godlinesse and makes a mock of sinne c. Psal 1.1 The scorner which is most hardned in heart against God and his word is either proud malicious and impudent as a dogge Psal 21.59 Prou. 26. Es 56. as the heretikes or filthy and vncleane as the swine in sinne as all they be which the Apostle describes to bee giuen ouer to wantonnesse to worke vncleannesse with greedinesse Eph. 4.19 Of these sinners these speciall rules are giuen vs. Prou. 9.7.8 He that reprooueth a scorner purchaseth to himselfe shame and hee that rebuketh the wicked getteth himselfe a blot rebuke not a scorner least hee hate thee but rebuke a wise man and hee will loue thee Mat. 7.6 Giue yee not that which is holy vnto dogs neither cast yee your pearles beefore swine least they tread them vnder their feete and turning againe all to rent you 1. Iohn 5.16 There is a sinne vnto death I say not that thou shouldest pray for it Athanasius to Marcion in Rome as he past by him in the street demanding an non nosti me Athanasi receiued this answer Noui te primo genitum Diaboli 1. Rule Tit. 3.10.11 Reiect him that is an heretike after once or twise admonition knowing that he that is such is peruerted and sinneth being damned of his owne selfe Quest 98. Thus farre of the persons admonishing and admonished now what bee wee to obserue in the forme of an admonition Ans First that all Christian admonitions must proceed from faith and loue and be performed with iudgement considerately Heb. 10.24 consider one another and prouoke vnto loue and good workes The Godly must bee reproued with all meekenesse of spirit as Abraham doth Lot Gen. 13.8 Let there bee no strife I pray thee betweene thee and mee neither betweene thy heardmen and mine for wee be brethren yet if the matter so require sometime more roundly and effectually as Gal. 2.11 The Apostle Paul did Peter I withstood him to his face 2. Rule for admonition Secondly wee may not reproue vpon vncertaine reports without sure grounds and good euidence to conuince our brother iustly for his offence Dauid herein offended in condemning so rashly good Mephibosheth 2 Sam. 19.25 3. Rule for admonition Thirdly inferiours may not reproue their superiours without speciall regard of time and place and all circumstances but most consideratly with all submission and reuerence due vnto them as young Elihu doth the ancient and graue friends of Iob. Chap. 32.6.10 And such an admonition no Christian superiour is to despise Iob. 31.13.14 and as Namans seruants admonished him 1. King 5.13 father if the Prophet c. 4. Rule Fourthly consider well whether the offence be directly against thy selfe or against another or immediately against God for if our admonition proceede from any priuate reuenge it can not haue a blessing from God nor bee effectuall for the good of our brother 5. Rule Fiftly this dutie cannot bee performed effectually but by skilfull righteous and knowen brethren for that admonition is a binding searching curing and restoring of a member or part of the body loosed and fallen from his right place and as a searching for a mote in a tender eye Gal. 6.1 Psal 141.5 Mat. 7. Sixtly the time must bee heedefully regarded 6. Rule reproue not a dronken man in his dronkennesse nor angry man in his choler Prou. 25.11 a word spoken in his place is like an apple of gold with pictures of siluer Dauid
some generall viewe of this Law let vs consider here what is commanded and what is forbidden how the Saboth is sanctified and how prophaned For this is the cheefe end of this Law and that whereunto the rest of the Saboth is to be referred Remember to sanctifie it Ans We sanctifie and keep this daie holie when we bestow it and spend it in gods most holy worship for the increase of our own sanctification It is no day to feast in to feed our bodies with meats drinks but to feed our soules with holy things it is no day to visit friēds it is no day to gather debts it is no time for plaies and delights Es 58.13 Ier. 17.22 nor for the most lawfull recreations but to be consecrate kept holy vnto the Lord. First for if the Lord will not allow the most needfull work of seede time and haruest on the Saboth shall wee imagine hee will allow idle recreations secondly doe not our idle sports as much alienate our mindes from the exercises of the Saboth as the workes of our ordinarie callings yea much more for that our lusts doe much more delight in these and be possest with these exercises of recreations as we call them more then with any other worke therefore these must make vs more vnfit for to keepe a holie Saboth then cart and plow for melius est arare quam saltare it is better saith Augustine for Psalme 91. to plow then to daunce The workes of the Saboth are these First wee bee here commanded a spirituall rest from sin and to prepare our hearts humbly to meete the Lord. Wee bee commanded I say to rest from all the corrupt motions and lusts of our flesh as all the weeke daies so specially this day and to striue and endeauour that our mindes our hearts and affections may be so setled and quieted as with all cheerfulnesse and comfort we may present our selues in the Lords court and sanctuarie to attend vpon him for this day Heb. 14.10 This is a resemblance of our eternall rest in heauen for hee that is entred into his rest hath also rested from his owne workes as God did from his Eccles 4.17 Take heede to thy foote when thou entrest into the house of God and bee more neere to heare then to giue the Sacrifice of fooles Esay 56.2 Blessed is the man c. that keepeth the Saboth and polluteth it not and keepeth his hand from doing any euill Againe Chap. 58.13 If thou consecrate the Saboth as glorious to the Lord and shalt honour him not doing thine owne wayes nor seeking thine owne will nor speaking a vaine word Chap. 1.13 I cannot suffer your new Moones nor Sabothes nor solemne dayes it is iniquitie my soule hateth them The reason is added your hands are full of bloud Our first care in the sanctification of the Saboth must be to looke well that our owne soules bee holy and sanctified for if we haue not sanctified our selues vnto God first Rom. 12.1 all our other sacrifices are vncleane and polluted Tit. 1.15.16 Secondly the Lord here requireth and commandeth the publike administration of his word and Sacraments and that his people attend all without exception hereunto And this is one speciall end of the consecration of this one day The publike administratiō of the word Sacraments That God might communicate his will this day vnto his people by them to whom hee hath committed the word of reconciliation 2. Cor. 5.19 for they must this day specially stand in Christs stead to call vpon Gods people and to speake vnto them as also vnto God in Christs name that so God and his people may bee reconciled together for by hearing commeth knowledge by knowledge we come to faith in Christ as the Apostle teacheth Rom. 10.9.10.14 The publike exercises of reading and preaching Gods word administration and participation of Sacraments on the Saboth are commended often by the practises of the Prophets and Apostles for the first portion was out of the fiue bookes of Moses the second portion answering the first was out of the Prophets In Antioch a citie in Pisidia after the reading of the Law and the Prophets the rulers of the Sinagouge sent vnto Paul and Barnabas saying yee men and brethren if yee haue any word of exhortation for the people say on So againe ver 42.44 The next Saboth day came almost the whole Citie to heare the word of God Act. 20.7 The first day of the weeke the disciples being come together to breake bread Paul preached vnto them ready to depart on the morrow and continued preaching till midnight Act. 15.21 Nehem. 8.18 Moses of old time hath in euery Citie them that preach him seing hee is read in the Sinagouges euery Saboth day Act. 17.2 When Paul came to Thessalonica hee disputed with the Iewes and spake vnto them out of the Scriptures three Saboth dayes and so was hee accustomed to spend the Sabothes And thus did the Apostles on the Saboth minister vnto the Lord in reading and preaching the Scriptures administration of the Sacraments c. And this was the practise of the age following the Apostles for thus one of the best writers of that time speaketh let vs take heed that our rest bee not idle and vaine but being sequestred from all the affaires of this life let vs wholy attend the holy worship of God on the Saboth It is most certaine that the true worshipper worshipping God in spirit and truth at all times and in all places is promised to receiue a blessing Io. 4.23 1. Tim. 2.8 Mat. 6.6 Mat. 18.20 and to beeheard But yet the Lord hath bound himselfe to haue a more speciall regard where but a few of his Saints are assembled in the name of Christ and this the Psalmist often teacheth vs. Psal 22.22 In the midst of the congregation will I praise thee ver 25. I will praise thee in the great congregation Psal 68.26 Praise ye God in the assemblies Psal 107.32 let them exalt him in the congregations of the people and praise him in the assemblies of the elders They were taught of God to call vpon and to encourage one another to frequent the holy assemblies Esay 2.3 Many people shall goe into the mountaine of the Lord to the house of the God of Iacob for they shall say one to an other hee will teach vs his wayes and wee will walke in his pathes Dauid speakes thus of his practise Psal 55.13.14 It was thou O man euen my companion my guide and my familiar wee delighted in consulting together and went into the house of God as companions And Psa 84.2 my soule longeth yea fainteth for the Courts of the Lord. And Psal 112.1 I reioyced when they said vnto mee wee will goe into the house of the Lord. 1 Some with vs regard reading not preaching 2. Some respect preaching no reading 3. Some respect both 4. Some regard neither And this is
which wee will not bee seene to performe our selues for wee bee commaunded the contrary that wee compel and command so many as we can to the obseruation of the Saboth which if wee doe not their sinnes no doubt run euery Saboth vpon our score here be guiltie of spirituall murther all such maisters as retaine seruants like horses and mules in a barbarous kinde of seruitude on the Saboth from the publike meanes of their saluation Let all such remember the speciall charge of God directly sent vnto them in this Law Eph. 6.5.9 Col. 3 21. Tit. 2.9 1. Pet. 2.18 and remember that they haue a great Lord in heauen whose wrath is as a consuming fire Punishments for the breach of the Saboth are these Punishments for breach of Saboth Floods in faires with vs. Scaffols falling to the destruction and hurt of many in stage-plaies Some punished to teach the rest But not al to shew there is a day of iudgement First by the Law of God in old time as wee may reade Num. 15.32 death of body Secondly by old Councels excommunication that those which denie their presence to the Church in earth by wilfull negligence may bee euer cut off from the assemblie of the righteous Thirdly wee haue had in the time of fayers on the Saboth day diuers great flouds to the losse of goods and life in many places and this sinne wee retaine of the Italians which make their sunday a day of market Fourthly many times at beare bayting the falling of scaffolds wherby men women and children haue lost some their liues some their limbes and the women with childe haue not beene spared as is yet fresh in the memorie of wise men within the space of twentie yeeres and certainely these were punished to be examples of admonition to the rest although all dyed not let none therefore gather that either they perished by chance of rotten posts or such like or that God did punish them that were slaine and hurt at their pleasures for some other cause but rather thinke that they which dyed perished for that sinne and that the residue are but reserued to a day of iudgement The tryall and examination of the conscience First consider well and examine thine owne heart as beeing set before the throne of the iustice of God whether thou hast at all times reuerently and honourably thought of the Saboth and of the publike ministrie of the word and Sacraments 2. Cor. 5. which God in wisedome hath appointed to be the holy meanes of thy saluation if thou canst not find this humble submission and reuerence of these diuine exercises in thine heart thy conscience pleads guiltie and this Law condemnes thee Secondly whether thou hast prepared thy selfe to meet to the Lord on the Saboth for the diuine maiestie and presence of God the father the Son and the holy Ghost doth fill the sanctuarie and doth reioyce in the holy assemblies of his Saints I say examaine thy selfe of thy preparation by reading meditation prayer conference if thou hast neglected this dutie thy Conscience cries guiltie and this Law condemnes thee Thirdly whether hauing vsed a Godly preparation before thou didst also religiously attend obserue the word of god both read and preached with such reuerence and meekenes as if thou hardest Christ himselfe read and preach vnto thee if thou hast not respected this dutie thy conscience cries guiltie and this law condemnes thee Fourthly Cares whether thy Soule hath not wandred about the cares of this life during the holy exercises on the Saboth that albeit thou wast present in body yet thy minde was so distracted that thy soule was absent and receiued no blessing by any of the holy exercises of the Saboth if thy conscience crie guiltie this Law condemnes thee Fiftlie whether thou hast bestowed this day wholy in diuine exercises as thou art commanded namely in hearing reading meditation conference for the better vnderstanding of things heard and receiued by the publike ministrie if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Sixtly and because this Law giues speciall charge concerning the familie our sonnes and daughters men seruants and maide seruant inquire whether on the Saboth thou hast not respected these both to bring them also to the holy assemblies and by priuate conference to cause them to vnderstand the things they haue heard so instructing them in the knowledge of the truth that they may learne also the true sanctification of the Saboth if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Seauenthly inquire whether after the exercises of the Saboth thou hast remembred the poore and the sicke to releaue the one and to comfort the other if thou hast neglected these duties thy conscience cries guiltie and this law condemnes thee The Minister of Christ Eightly inquire if thou bee the minister of Christ with what care and conscience with what feare and faith thou hast sanctified the Lords Saboth in the preaching of Gods word and administration of the sacraments for he is accursed that doth the Lords work negligently wherefore if thou hast beene negligent in thy dutie thy conscience cries guiltie and this Law condemnes thee Ninthly whether thou hast admitted any knowne wicked sinners to the blessed Communion without any admonition that they may bee reclaimed to grace and to vnfained repentance that they prophane not the holy misteries of Christ and whether thou hast not sorrowed deepely in heart if any such haue past if thou hast neglected these duties thy conscience cries guilie and this Law condemnes thee Tenthly whether thou hast sought and endeauored to plant in the hearts and mindes of all in thy charge with all thy might the cheefe grounds of holy religion which wee call the Catechisme which euery man is bound to learne and know perfectly if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Eleauenthly whether any playes or fighters bee suffered in Church or Church-yard or in any other place appointed for gods holy worship such as by authoritie may restraine these enormities do not their cōsciences cry guiltie Twelftly If thou hast any way impaired or infringed the right of Churches the maintenance of Gods publike ministrie orintermedled with the benefices Mal. 3.8 Rom. 2.22 tithes and anuities of Churches due to the ministers of Christ which attend the charge of soules thou hast committed sacriledge and thy conscience cries guiltie and this Law condemnes thee 13. lastly whether thou hast spēt the Saboth or any part of the Saboth in the workes of thine ordinarie calling or in lawfull recreations games or in feasting dicing dauncing or in any such exercises lawfull or vnlawfull if thy conscience crie guiltie this Law condemns thee and thou art in the hand of God to receiue sentence euery day houre and minute The fift Law Honour thy Father and thy Mother Verse 12. Tremel
He lift vp his eyes and looked and lo three men stood by him and when he saw them he ran to meet them from the tent doore and bowed himselfe to the ground This Salomon a King performeth to his mother 1. King 2.19 Bathshebah went vnto the King to speak vnto him for Adonijah And the King rose to meet her and bowed himselfe vnto her Thirdly to vncouer the head beefore the auncient 1. Cor. 11.9.10 Fourthly to bow the knee before them for so doth Salomon to his mother and Abraham to the Angels supposing they were but men Fiftly to giue them the better place in all meetings for this the Apostle teacheth Rom. 12.10 Luke 14.7.8.9.10.11 In giuing honour go one before another Eph. 5.21 Submit your selues one to another in the feare of God And this wee see practised by Salomon 1. King 2.19 He caused a seat to be set for the Kings mother and she sate at his right hand And this reuerend regard of superioritie was in Ioseph and his brethren the Patriarches in Egipt to the great admiration of the Egiptians Gen. 43.33 Ioseph sate by himselfe and they sate before him the eldest according to his age and the youngest according to his youth and the Egiptians marueled among themselues Sixtly to giue the elder the first place of speaking So doth Elihu teach by his owne example Iob. 32.6 I am yong in years and ye are auncient therefore I doubted and was afraid to shew mine opinion and ver 16. he addeth When I had waited for they spake not but stood still and answered no more then answered I in my turne Seauenthly to giue titles to all persons according to their place of honour to the honourable of reuerence to the reuerend 1. Pet. 3.6 Sarah obayed Abraham and called him Lord. 1. Sam. 1.14 Annah answered Eli saying nay my Lord I am a woman troubled in spirit Eightly to honour them for their calling and office for wee are bound in conscience to performe these duties and not for ciuilitie or manners sake Ninthly to obey them in all things which they command vs according to the diuine rules of pietie and iustice Tenthly with thankfulnesse and with cheerefulnesse and diligence in all seruice all which points we may obserue in Eleazar that faithfull seruant of Abraham Gen. 24. chap. Quest 110. And what be the duties common to all superiours Iob. 31.13 2. King 5.13 Ans First to loue and tender the state and welfare of their inferiours as the naturall Parents doe their naturall children Tit. 2.2 Heb. 12 1.13.7.6.12 1. Pet. 5.3 1. Pet 3 1.2.3 Secondly to bee examples of all pietie sobrietie and iustice and to goe euer beefore them as good presidents for their imitation in all the holy exercises of religion that they may say with Iob. chap. 29.8 The young men saw me and hid themselues and the aged arose and stood vp Quest 111. What bee the generall sinnes of inferiours against superiours and of superiours to their inferiours Ans The common sinnes of inferiours be these First to hate them for their calling as a number of popish protestants or carnall Gospellers doe the ministers of the Gospell for their calling sake Secondly to ascribe vnto them more honour then is due vnto them as the people did to Herod after his glorious Oration they shouted crying The voice of God and not of man Act. 12.21.22 Thirdly to aggrauate and to discouer their infirmities and weakenesse as Cham did to his father Noah Gen. 9.22 Fourthly to flatter them in their sinnes as the young Sycophants did Rehoboam whose counsell hee followed to his ruine 1. King 12.14.15 or not to admonish them in loue if need require The common sinnes of Superiours bee these First to neglect their duties to their inferiours which concerne either their soules or bodies their welfare in this life and their saluation in the life to come Secondly not to correct the lesser sinnes by admonitions and censures nor the greater by more speciall chasticements Quest 112. Now let vs come to the speciall duties of superiours and inferiours in the priuate familie and first of parents and children Ans First the first dutie following the order of nature is of the mother that with all care and conscience shee indeuour the preseruation of the life of her childe euen from the first conception in her wombe albeit shee endure many sorrowes as Gods speciall chasticements for her good till it bee borne and come to yeares of strength A barren wombe better then a barren brest Wherefore here a speciall dutie lying on the mother is the nourishing of her owne children with her owne brests if the Lord shall graunt her that good blessing first for that the holy Ghost accounts this one good note of a Godly matrone 1. Tim. 5.10 She is well reported of for good works next is added if she haue nourished her children Secondly the examples of holy women must bee followed whose daughters religious mothers are said to bee when they doe well and doe performe duties 1. Pet. 3.6 But Sarah gaue suck to her owne sonne Isaach Gen. 21.7 albeit shee had many women in her family which might haue eased her of that dutie The like wee read of that godly woman Annah the mother of Samuel 1. Sam. 1.29 And of the blessed Virgin Mary the mother of Christ Luke 2.12 Instruction is required also in the mother 2. Tim. 1.5 3.15 This then ought religious Matrons to respect carefully and the rather for that this is the principall dutie that God requires at their hands when hee saith 1. Tim. 2.15 Notwithstanding all their sinnes through bearing of children they shall be saued if they continue in faith and loue and holinesse with modestie Foure pearles to adorne godly Matrons A second dutie which specially concernes the husband as head is to prouide for the family for the maintenance of wife and children 1. Tim. 5.8 If there be any that prouideth not for his owne and namely for them of his houshold he denieth the faith and is worse then an Infidell This care and conscience we finde in Iacob when hee answereth Laban of his faithfull seruice hee addeth these words I haue serued thee long and thou art become rich through my diligence and faithfulnes now when shall I trauell for mine owne house also Gen. 30. ver 30. A third dutie common to both Parents is this to catechize instruct and to bring vp their children in the instruction and information of the Lord. That this dutie concernes father and mother ioyntly appeares Prou. 30.17 Againe the charge of God is great and to bee considered Deu. 4.9 Take heed vnto thy selfe and keepe thy soule diligently that thou forget not the things which thine eyes haue seene and that they depart not out of thine heart all the dayes of thy life but teach them thy sonnes and thy sonnes sonnes Deu. 6.6 These words which I command thee this day shall be in thine
among Gods people And thē the poore man maried shal be blessed in the Church of God as well as the rich and as for the most part as daily experience teacheth vs more comforted and blessed in his wife and children Of this point Master * The Martyr Hooper speaks on this manner They be worthely condemned that for pouertie foolish vowes or for easinesse of life refuse matrimonie and tarrie in the present danger of fornication of the concupiscence of the flesh c. Lastly the old Pagan Romaines commended mariage in the poorest Secondly the second barre and preseruatiue of a chast life in temperancie and sobrietie in meates and apparell how profitable this vertue is at all times and how needfull also the religious fast and abstinence is for the humbling of our soules and bodies as often as wee bee called and occasioned hereunto all wise men know and haue euer testified with God and his word in all ages And contrarily how fulnesse of meates and excesse in apparell doe so carry men headlong into all loosenesse that they cannot bee contained by any good meanes within the bounds and lysts of a chast life Thirdly the third barre and preseruatiue of chastitie is prayer This is such a holy worke of the spirit of sanctification in vs as can neuer proceede from vs vnto God nor returne vnto vs with comfort but when the heart is purified by faith and our whole bodie and soule and spirit bee kept as chast vessels of holinesse and honour to serue the liuing God So that prayer preserues chastitie and chastitie fits and helps vs vnto prayer Fourthly the fourth barre of a chast life is the societie and companie of the faithfull This the Apostle sheweth saying flee lusts of youth follow after righteousnes faith 2. Tim. 2.22 loue and peace how this may be done is intimated in these words keepe with them which call on the Lord with a pure heart And of this Salomon speaketh Prou. 13.20 he that walketh with the wise shall be blessed but a companion of fooles shall bee afflicted Of this the Psalmist warneth vs by his owne example Psal 119. saying I am a companion of such as feare the Lord. And wee bee often charged at no hand to conuerse with the wicked Psal 1.1 least we be tainted by them for he that toucheth pitch can not be vndefiled and a speciall prohibition is giuen vs to auoid the cōpanie of all vnclean persons Ep. 5.3.4.5 where the Lord assuring vs that such haue no portion of inheritance with Christ in his kingdome he cōcludeth be not therefore companions with them Fiftly the fift barre and preseruatiue of a chast life is to trauell and labour in a calling allowed of God How dangerous idlenes is pestring the Church and common wealth as with many grose sinnes so with the sins of whoredomes and adulteries in speciall manner was before shewed Contrarily the continuall labour of an honest calling doth so exercise body and minde and the whole man that such men specially hauing tasted of godlinesse and hauing put on Christ can not so easily be baited when occasion is offred neither doe they take such thought as the Idle man for the flesh to fulfill the lusts of it Rom. 13.14 Quest 133. Now proceede to the examination of the Conscience Ans Heere for the vse of all that hath beene taught concerning this Law euery man must enter into his owne heart for the diligent examination of his owne Conscience And because Christ hath taught vs that there is an Adultrie of the heart as wee haue heard First inquire whether in any place or time thou hast giuen thine heart leaue to thinke vpon vncleane and filthie matters and motions how farre thou hast intertained and delighted and dwelt on such vnchast matters if thy Conscience herein pleade guiltie of any consent it is the breach of this commandement and this Law comdemnes thee Secondly Inquire whether seeing any woman young or old thou hast burnt inwardly in lust towards her and in this lust hast consented and practised to obtaine thy filthy harts desire if thy conscience cries guiltie this Law condemnes thee Thirdly inquire whether thou hast vsed any lures to fill thine eyes with adultry as naked pictures an vnchast countenance becks signes as painting laying out of haire stage-plaies amorous dauncings strange and whorish attire drinkings feastings and such like if thy conscicence cry guiltie this law condemnes thee Fourthly inquire whether selfe-loue hath so beewitched thee that thou hast thought thy selfe eyther for beautie or other gifts of body or minde to bee the very minion of the world able to allure any to commit filthinesse with thee if thy conscience cry guiltie this Law condemnes thee Fiftly inquire whether thou hast beene infected with the lures of vanitie to fill thine eares with adultrie whether thou hast taken any delight in reporting and remembring thine owne or other mens vncleane practises filthie vnsauerie wanton and whorish speeches amorous lookes songs if thy conscience plead guiltie this Law condemnes thee Sixtly inquire whether thou hast fedde thine owne senses and parts of thy body with any other inticements vnto vncleannesse as the braine by curious and costly confections of strange perfumes to allure thy selfe and others to vncleannes if thy conscience plead guilty this Law condemnes thee Seauenthly inquire whether thou hast liued in a lawfull calling honestly or followed idlnesse or willingly consorted with such by whom thou mightest bee enticed and drawen away to commit filthinesse if thy conscience plead guilty this Law condemnes thee Eightly inquire whether thou hast euer committed any of the grose sinnes of actuall Adultrie or of whoredome or of incest or of those most vnnaturall sinnes of Sodome if thy conscience plead guiltie this Law condemnes thee Ninthly inquire whether thou hast maried for carnall respects for riches beautie and to satisfie thy carnall lusts with idolatry Atheist and such like and not in the Lord whether without consent of parents and parties if thy conscience plead guiltie this Law condemnes thee Tenthly inquire whether in the maried state thou hast beene carefull to keepe the mariage bed vndefiled carefully auoiding all bitternesse and occasion of iarres as also all whorish and immoderate lustes if thy conscience pleade guiltie this Law condemnes thee Eleauenthly inquire further whether thou hast giuen thy selfe any heathenish libertie or counselled others to fall into the sins of polyganie diuorcements or practised or occasioned or wincked at any pollution or vncleannesse which thou mightest by authoritie thy place word or countenance haue restrained if thy conscience plead giuiltie this law condemnes thee Twelftly Inquire with what care and conscience thou hast vsed the good helpes remedies and meanes which God hath giuen thee to preserue thy soule and bodie in holinesse and honour whether thou hast reiected mariage either as vncleane or as an vnquiet state of life whether thou hast carried thy selfe in a sober course of
say sought vnto Christ to bee purged and healed of thy running sores or rather when Christ hath cryed in thine eares Prou. 1. Reue. 3. and offred himselfe vnto thee thou hast not hardned thine heart and resisted the heauenly calling of God and the motions of his holy spirit if thy conscience herein pleades guiltie this law condemnes thee Sixtly inquire with what inward affections and loue thou hast sought the good of thy neighbour for if in procuring his good thou hast labored but in the outward as is for forme sake and to bee seene of men and not with inward affection thy conscience pleads gultie and this law condemnes thee Seauenthly inquire what holy thoughts what Godly meditations what profitable and pertinent discourses of minde concerning God and Godlinesse thou hast how thou hast diuided thy times reseruing a good portion dailie for the exercises of godlinesse to bee spent specially in holy meditations and praiers for if these holy exercises bee wanting thy conscience pleads guiltie and this Law condemnes thee Quest 153. Thus farre haue wee seene the sence and meaning of the decalouge what the Lord commendeth and what hee condemneth in his people and how far this most holie Law excelleth all the Lawes of men Now proceede yet a little further and tell mee first how and in what sence this Law is said to bee abrogate by the Messias Ans The Iewes had three distinct kindes of Lawes giuen them of the Lord The Ceremoniall the Iudiciall and the Morall The Ceremoniall did serue the infancie and pedagogie of the old Church Heb. 1.1 for the Lord by shadowes and pictures of heauenly things in diuerse formes and measures manifested his will vnto his people Of these the Prophets testified they should haue an end and cease at the comming of Christ for wee neede not the picture when the bodie is present Daniell 9.27 The complement of his prophecie wee see in the practise of the Apostles Act. 15.9 and ver 28.29 And the Apostle assureth vs they were but shadowes of things to come and the bodie or substance of them was to bee found in Christ Heb. 7 and 10. Chapter Col. 2.16 The Iudiciall Lawes so farre as they respect that kingdome onelie began and ended with it but so farre as they haue a common equitie concerning the good of all mankinde they binde all kingdomes throughout all generations The morall Law is not abrogate nor neuer shall cease to the worlds end The curse onely annexed thereunto is abrogate to all such as are found to be in Christ for there is no condemnation to any one of them Rom. 8.1 And whereas the Apostle saith wee are freed from the Law and bee vnder grace Rom. 6.14 Hee doth plainely expresse himselfe that hee meaneth not that wee are exempted from the obedience of the Law morall but onely from the curse of it for so hee speaketh Gal. 3. Christ hath freed vs from the curse of the Law for that hee was made a curse for vs. And as touching our holie obedience to it This is the end of all Gods fauours vpon vs 1. Iohn 3.6.8 and the cause wherefore Christ hath losened vs from the bands of the Diuell sinne and death that wee might serue him in holinesse and true righteousnesse all the dayes of our life Luke 1. Quest 154. How may the true Christian performe obedience to the morall Law acceptable vnto God Ans The question is not who can or how wee may worke perfect righteousnesse for if any could worke perfect righteousnesse the Apostle would soone conclude that for such Christ died in vaine Gal. 2.21 But how a man may serue and please God in the obedience of this Law the answere is in and through Iesus Christ more distinctly in the true seruant of God these things are required first Iohn 3. Ephe. 4.18 that the spirit of grace and regeneration haue quickned him and put the life of God in him for before this grace hee is reputed of God as dead Eph. 2.1 and a dead man can not work the workes of God beefore his first repentance and freedome from dead works Iob. 6.2 Secondly if after grace receiued this man fall to sinne against God hee must recouer the former state againe by renuing his repentance beefore that in any worke hee can please God This is cleare in Dauid who during his continuance in sinne and before his humiliation Psal 51. could not please God The third point required in vs to make vs fit to serue God is a singular delight in the Law of God this also is commended vnto vs in Dauids practise Psal 1.2 and 119. ver 14.16.24.47.92 The fourth poynt is faith in Christ for without it all is but sinne Rom. 14.23 Faith will finde an allowance for euerie thought and iudge it by the word and desire an exceptance for euery thing in Christ The fift point is earnest prayer vnto God that he would renue our strength by a new supplie of grace The verie Apostles desire others to bee mindefull for them in this dutie that they may more faithfully serue Christ in the ministrie of the Gospell Ephes 6.14 Col. 4.3 Heb. 13.27 2. Thes 3.1 Quest 155. What are the speciall vses of the Morall Law Ans First we learne thereby the originall iustice and perfection of our first parents for they could obserue it and contrarily wee see by our natiue and inherent corruption for there is as it were a Law and poyson rather in our members continually rebelling against the Law of God Secondly it is a glasse for vs whereby wee may daylie view and beewaile our deformitie that beeing so humbled wee may runne to Christ Rom. 7.7 and 3.20 Gal. 3. Thirdly By it also the faithfull must bee directed as by a lanterne in euery good way to serue God in soule spirit and body in thought word and deed Psal 119. Fourthly it forewarneth vs also of iudgement and the fearefull condemnation that shall fall vpon the world that is as many as are without Christ for that they lye fast bound vnder the curse of the Law Deut. 27.26 Gal. 3.10 Quest 256. Now proceed and tell me what the curse of the Law is and how wee be freed from it Ans The Curse due vnto man-kinde by the Law of God for sinne implieth in it a three fold death First a death in sinne noted Ephe. 2.1 Secondly the death and mortalitie of the bodie which by creation was immortall as the soule Gen. 3.15 Thirdly the death of body and soule in hell torments or that finall separation from the presence of God 2. The. 1.7.8.9 commonly called the second death The third part of the Historie of man or of the reformed Adam or man in Christ renued by the Gospell restored to Grace and preserued to Glorie Question 1. IF man by nature bee so miserable and so deformed as wee haue seene by the Historie of his fall by the fearefull consequents of his apostacie and lastly most
elect and all degrees and condicions of life whatsoeuer for all shall not be saued Es 53.11 My righteous seruant by his knowledge shall iustifie many and shall beare their iniquities Ioh. 3.36 Hee that beleeueth in the Sonne hath eternall life he that beleeueth not in the Sonne shall not see life but the wrath of God abideth on him for euer If all were saued or ordained vnto life Rom 9.10.11 Eph. 1. then had God no freedome of eternall election of some vnto life Quest 8. I see the beleeuers onely haue interest in Christ and his Gospell proceede on and tell vs what is faith Ans Faith is a gift of God whereby wee giue assent or beleefe to euerie word of God written in the old and new Testament or we may well discribe it as the Apostle to the Hebrewes to bee the ground of things hoped for Heb. 11.1 and the demonstration of things not seene for first whereas the things we hope for are not with vs in present possession faith giues rest and stay vnto our hearts concerning the truth of them euen of all the insearchable riches of Chirst Secondlie whereas the things wee hope for are inuisible faith giues vnto our mindes a berter and more certaine demonstration of them then wee can possiblie haue of any naturall thing by sense or by discourse of reason when our euidence is most demonstratiue from the causes beecause faith is grounded vpon the infallible and most certaine euidence of Gods holy truth there is a necessarie relation betweene faith and gods word But if yee desire yet a more speciall definition of faith we may truely say that a true iustifying faith or the faith proper to the elect is a a Eph. 2.7.8 supernaturall grace which the spirit of God works in the heart by the b Rom. 10.14.17 Gospell whereby euery childe of God doth c Io 1.12 apprehend and apply Iesus Christ with all his benefites vnto himselfe The speciall worke of faith is to apprehend the promise of grace Gal. 3.14 That wee might receiue the promise of the spirit through faith or Christ in it for hee is the substance of the promise and whole couenant and with him we haue all things which concerne our good in this * 1. Tim. 4.8 life and in the life to come by the same faith Confidence is a fruite of faith Ephe. 3 12. for no man can trust in God till first hee bee perswaded of Gods fauour in Christ The propertie of faith principally is to apprehend Christ but ioyne loue to it and it is effectuall in duties to God and men Quest 9. Are there not other kindes of faith spoken of in the Scripture besides the true iustifying faith proper to the elect Ans There are three other kindes common to the elect and reprobate First an Historicall faith in this note euen in the wicked men and Angels first they know the truth of God written secondly they beleeue the truth of Gods word that it is the truth thirdly they tremble The second kinde of common faith is the temporarie faith which goes a degree further then the historicall which is to professe the Gospell but without sense of the power of it or loue or liking to it this faith may proceed yet to a great reioycing and to some barenly fruite and yet is it but false and temporarie first beecause it neuer is of long continuance for in the heate of afflictions it vanisheth away and it is grounded on temporarie causes first a light vaine desire of knowledge secondly praise of men thirdly on riches and earthly preferments the common motiue of liking or disliking of religion with this kinde of men the grounds of this faith then being vaine and vanishing this faith therefore soone vanisheth away The third kinde of common faith is the faith of miracles when a man grounding himselfe on some speciall promise or reuelation from God doth beleeue that some strange and extraordinarie thing which he hath desired or foretold shall come to passe by the worke of God This kinde shall bee reiected in the last daie with the reprobate 1. Cor. 13.2 Mat. 7.22 Quest 10. How is the true sauing faith wrought in vs how growes it and by what meanes is it cherished and preserued Ans First the holie Ghost by the a Rom. 10.14.17 preaching of the Gospell by b Act. 8.7 reading of the same by c Ps 1.2 119. meditation and by d Act. 17. Mal. 3. conference with the holie Seruants of God workes faith in our hearts Priuate reading of the Scripture and meditation gathers sticks preaching and conference kindles Gods fire in vs after followes praier and the vse of the Sacraments for the confirmation of faith in vs that the fire may grow vp to a flame Heb. 6.2 and 9.14 to burne vp and to censure our dead works by the power and grace of the holie Ghost applying the blood of Christ vnto vs which the hand of Faith receiueth and retaineth to the renuing and reforming of the mind of the hart and conscience that the whole man after this admirable change in repentance as a new creature may serue the liuing God Secondly when the seedes of this faith are first sowen in our hearts by the holie Ghost by the meanes aforesaid for a time our faith is but weake like the hand of an infant which can when hee is called put forth his hand but receiue little and retaine lesse his desire onelie is accepted for the deede So in the faithfull when they are become poore in spirit and in sight of their spirituall pouertie and nakednesse mourne Mat. 5.3.4.5 and in mourning are so exercised that they are truelie humbled when I say they are so humbled that they doe not onelie desire to bee saued but also hunger aboue all things to bee at peace with God through Iesus Christ This hungrie desire of grace with God is often commended and accepted Psal 10.17 Lord thou hast heard the desire of the poore 143.6 My soule desireth after thee as the thirstie land Psal 145.19 He will fulfill the dâ—sire of them that feare him Nehe. 1.11 O Lord I beseech thee let thine eare now hearken to the prayer of thy Seruant and to the prayer of thy Seruants who desire to feare thy name This small beginning and weake faith because of weake knowledge in the misterie of saluation doth at the first yeeld assent to the truth of all Gods written word desiring to gaine more knowledge and to liue sincerely according to the measure of knowledge grace receiued this faith I say may well be called as yet an implicite faith because it hath much folding and doubting but being well exercised and continuing in the meane of grace and knowledge preaching reading praier meditation conference vse of the Sacraments singing of Psalmes mercifulnesse to the poore c. growes vp in time to bee a strong Faith This I expresse and proue
in God the holy Ghost Neither doe I say thus for that I beleeue that there are three Gods but for that there are three distinct persons in a 1. Cor. 8.6 Deut. 4.32.39 one most diuine essence euer to bee acknowledged euer to bee distinguished b Mat. 28. by their essentiall and incommunicable properties the one from the other And whereas I am to say thus I beleeue I am giuen to vnderstand that whereas there are among men in Arte two onely kindes of demonstration one by sense and the other by discourse of reason here the beleeuer hath a third kinde by * Heb. 11.1.2 faith farre more excellent then both for faith onely and no reason of man shall euer giue vs any demonstration of the misterie of the Trinitie or of any Article of the faith For Faith lookes into the glasse of Gods holie truth and finding that God hath so reuealed and manifested himselfe vnto vs I am to beleeue and rest vpon his holy truth Whatsoeuer wee doubt of wee bee to search whether there be not any word of the Lord concerning the matter which being found wee giue our mindes to rest knowing assuredly that the least title of the truth is more * Ier. 31.36.37 Mat. 5.18 firme then the whole frame of heauen and earth and there shall not fall any thing of the word of the Lord to the ground Quest 15. What meane you by these words I beleeue in God and what promises respects Faith in these words Ans First I say thus much in effect that according to the measure of knowledge and grace recieued I professe that I rest my soule vpon euery truth and promise which God hath giuen vs in his word concerning him or my selfe and my saluation Secondly I know professe and am perswaded that the true God three in persons one in substance is my God Thirdly I professe that my whole affiance and trust is in this God alone and that I haue wholy giuen vp my selfe vnto him to bee taught by his word to bee redeemed by his Sonne and to bee sanctified and grouerned by his holie spirit Here it is cleere first that ignorant people cannot make any true profession of Faith albeit they repeate the Creed ten thousand times for the beleeuer must haue knowledge Rom. 10.14 this the Apostle testifieth saying how can they beleeue in him of whom they haue not heard how can they heare without a Preacher Secondly if this bee true that to beleeue in God requires a holy affiance in God I must looke well to it that I commit my soule and body and all things I haue vnto Gods prouidence and custodie this wee bee commanded by word and example by word Psal 37.3.4 Trust in God do good and commit thy way vnto the Lord and trust in him Againe 1. Pet. 4.19 Let them that suffer according to the will of God commit their soules to him in well doing as vnto a faithfull creator As a friend trusteth his deare friend with his best things so must wee commit our very soules vnto Gods custodie By example the Apostle saith I am not ashamed of my suffrings for I know whom I haue beleeued and am perswaded that he is able to keepe that which I haue committed vnto him against that day Let nothing carry thee to the creature from the creator vnder the crosse God doth greatly respect such as trust in him 1. Chro. 34.27 And contrarily reiecteth such as distrust Psal 78.21.22 and though all the world perish stand fast vnder his wings Psal 91.1 Thirdly if to beleeue in God bee to rest vpon his word and promises then must I looke well how much I doe reioyce and trust and haue respect to his word so much is my faith and beleefe in God Here remember Psa 56.34 where Dauid knits these things together When I was afraide I trusted in thee I will reioyce in God beecause of his word I trust in God and will not feare what flesh can doe vnto mee Speciall promises here to bee respected are these and such like I will be God vnto thee and thy seede after thee Gen. 17.7 The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne Exod. 34.6.7 This God in whom I beleeue is a spirit eternall infinite most wise immutable most wise and most iust one in essence three in persons This God fils heauen and earth first by his essence For in him we liue and moue and haue our being Act. 17.28 Secondly by his power of him through him and for him are all things Rom. 11.36 Thirdly by his presence and prouidence for hee ruleth and disposeth of all creatures causes and effects in heauen and earth and bringeth them all to that end which in his owne most holy wisedome he hath appointed Quest 16. Now proceed to the three titles here set downe in the first article Ans First I take it in this Article I may well expresse my meaning and Faith on this manner First I beeleeue in that God who is the Father of Iesus Christ by nature and my Father in Christ by adoption Secondly I beleeue that God the Father of Christ and my Father in him is Almightie the soueraigne Lord of Lords which hath all power and authoritie in his owne hands Thirdly I beleeue that God the Father of Christ and my Father in him is the maker of heauen and earth and so consequently the preseruer and vpholder of all things First 1. Father of Iesus Christ first difference betwene the true God and false Gods for this title the Father doe not adde this word to the former without a distinction for the father is not God onely but God is the Father Son and holy Ghost If any man would conceiue in minde rightly of the diuine nature of God hee must conceiue of God or of his diuine essence absolutely if hee would conceiue and meditate of any of the persons hee must thinke and consider of the same relatiuely with personall proprieties Here some haue doubted because the Father is set in the first place whether the Sonne and the holy Ghost haue their beginning of the Father The answere is the Sonne and the holy Ghost haue not a beginning of their nature or of their diuine essence of the Father but of their person onely the person of the Sonne is from the Father by an euerlasting gouernement and of the holy Ghost is from both by an euerlasting proceeding but the diuine essence of these three persons is vncreate vnbegotten and proceeding from none And wee must remember to hold fast this mistery of the Trinitie first that wee may discerne this true God from all false Gods Secondly that wee may conceiue in our mindes rightly of God We can haue no faith in the thing which is vtterly vnknowen euen as hee hath manifested himselfe in his word Thirdly and it is
abused Iob. 10.3 So God being a faithfull Creator tenderly loues all his Creatures And if the worke any way happen to miscary hee will turne it euery way to frame it againe to his will as the Potter but if no meanes can preuaile he dasheth it all in peeces Quest 17. But what say you here concerning prouidence for if God made the world of nothing surely by the same power he vpholdeth and preserueth all things in heauen and earth Ans Prouidence is the mightie power of God sustaining and ordering all creatures in heauen and earth and disposing of all causes and effects and bringing all things to that end which in his owne secret counsell hee hath appointed God is a faithfull Creator For God did not onely make heauen and earth and so leaue them as Masons and Carpenters leaue houses when they are built vp but by his prouidence still watcheth ouer all gouerneth and disposeth of all that hee hath made Testimonies of gods prouidence 1. Scriptures 2. The beautifull order of al things in heauen and earth 3. Conscience speaketh to him secretly 4. Prophecies of things to come First the Scriptures testifie this Psal 115. Our God is in heauen and doth whatsoeuer pleaseth him Act. 14.17 God hath not left himselfe without witnesse giuing vs raine and fruitfull seasons filling our hearts with meat and gladnes Act. 17.25 Hee giueth vnto all men life and breath and all things Secondly wee see a goodly order as of the whole frame of heauen and earth continued beefore our eyes So of the members and parts of it and all to serue God as hee is wise and prouident that ruleth all Thirdly the terrors of an euill conscience in malefactors argues plainely that there is a prouidence of God respecting and gouerning all things for if conscience can so finde out a sinne and so torment a man as Nero after hee had murthered his mother and Iudas after hee had betrayed his master how much more shall God the Lord of the conscience finde out all things 1. Iohn 3.20 Lastly the complement of all prophecies in Scripture so fitly answering in all circumstances and respects all diuine predictions from the beginning argue plainely that almightie God disposeth all things Quest 18. Doe you meane that gods prouidence doth extend it selfe to all actions and motions of men and Angels if so what shall wee say to wicked actions surely God hath no more but a sufferance in them Ans Such as say so want iudgement and follow not the Scriptures of God for euerie action in it selfe is good the sinne which is in any worke is to be imputed to the instrument which doth it Gen. 37.28 Psal 105.17 In the sale of Ioseph the brethren meant it for euill God meant it for good The like is to bee said of Dauids affliction by Achitophell and Absalon 2. Sam. 12.9.10 of the death of Christ by Iudas and the Iewes yea the very Diuels are * Iob. 1.6 7.8 chained continuallie by his prouidence or else it were wide with vs all on earth Obiect Where Gods prouidence ruleth there is order but wee see but confusion and disorder in all parts of the earth Ans There is confusion and disorder since sinne came on earth and Sathan and sinners continually fight for confusion but God in the very midst of confusion by his prouidence euen among Pagans stirreth vp instruments to obserue order as we see in all well gouerned common wealths which haue beene or bee among the Gentiles Obiect It is a heauie temptation to the godly to see themselues in greatest wants and miserie on this earth and this causeth them to doubt of prouidence Ans First the 37. and 73. Psalmes were written purposely to answere this and the like obiections of our flesh against prouidence Secondly the Lord giuing his children spirituall graces which hee denies all the vnbeleeuers of the earth causeth them to rest more contented with the least portion then the wicked are or can bee if they did possesse all the blessings of the earth Psal 23. Lastly the Lord by their wants and afflictions intend nothing more then to weane the hearts of his children from earthly things and to settle them on the heauenly riches which are purchased and laid vp for them in heauen by Iesus Christ Col. 3.1 Quest 19. What duties and comforts follow this faith in gods prouidence Psal 13.9 Ans First this all-seeing prouidence being present with vs in all places and actions wee are to looke well about vs in all our wayes not to offend so great a master but to walke as hand in hand vprightly before him as euer in his presence it is his charge I am God all sufficient walke thou before mee and be thou vpright Gen 17.1 Iob. 1.1 Secondly this faith in gods prouidence breedes contentation the daughter of pietie 1. Tim. 6.7 and causeth patience in afflictions 2. Sam. 16.10 for wee must say with Iob and Dauid it is the Lords prouidence hath done this who dare then say wherefore hast thou done so As body and soule during life are euer together albeit wee see but the body onely so Gods prouidence is euer ioyned with the thing done albeit inuisible to the eye of the bodie yet not to the eye of faith which beholds the inuisible God Heb. 11.1.26.27 Lastly Faith in gods prouidence bringeth a heauenly securitie wherewith Gods Children are notably fenced after experience of Gods prouidence 2. Sam. 16.22 Rom. 8.28 as wee see in Dauid after his experience Psal 23. and 91. and Paul 2. Tim. 4. not long before his death Quest 20. Now proceed on to the second branch of the first part of the Creede which concernes principally as I thinke our faith in our Lord Iesus Christ Ans The words first are to be read thus And I beleeue in Iesus Christ c. to the last words shall come to iudge the quicke and dead for all this portion is concerning Christ and our faith in him Where wee may obserue generally First his titles foure in number first Iesus secondly Christ thirdly his onely Sonne fourthly our Lord. Secondly his natures first diuine very God for the onely begotten Sonne of God conceiued by the holy Ghost secondly humane Borne of the Virgin Mary Thirdly his offices first hee is Christ the king anointed by his Scepter to rule ouer all secondly hee is Christ the anointed Priest by his death to saue * Elect. all thirdly hee is Christ the annointed Prophet by his Gospell to teach all Fourthly in the great worke of our redemption by him wee are to note First his suffrings and humiliation and in it three degrees first his death secondly his buriall thirdly his descention into hell Secondly his glorious exaltation and here are three degrees first his Resurrection secondly his Ascention thirdly his Session at the right hand of God c. First of the title Iesus when wee adde the words 1. An excellent
the Father then the light of one torch or great light doth the light of an other from which it is taken Sundrie persons most impiously haue taken this title vppon them falsely to bee called Gods Christ is the Sonne of God Note it well whosoeuer did it from the beginning of the world to this day he neuer wanted the fearefull signes of Gods wrath vpon him our first parents for affecting diuine honour Gen. 3. lost all their excellencie and beecame the children of wrath Herod was ambitiously impious this way but sodenly the Angell of God smote him The conuersion of the Gentiles is an argument of arguments to assure vs that Iesus Christ was the onely Sonne of God against all Atheists of all ages for how could that be that so many nations should turne subiects to his scepter but that the diuine power of God was in this worke and that this our Lord and God manifested in the flesh was so mightie and powerfull in and by his Gospell to conuert soules vnto him 2. Cor. 10.3.4.5.6 Lastly That Christ is very God speciall rules of proportion require this that Iesus Christ bee very God first It is a worke of omnipotencie to bee a Sauiour of body and soule such a Sauiour was Christ secondly there must bee a proportion betweene the sinne of men and the punishment of sinne The sinne of men being against the infinite maiestie of God must haue a punishment infinite therefore such an infinite Redeemer Thirdly there was nothing could so quench the fierie darts of Sathan Epe 6. and the pollution of sinne in our consciences but the bloud of such an infinite Mediator Fourthly God herein doth manifest his grace and loue vnto vs in that he giues vs such a redemption by his Sonne Rom. 5. and such a satisfaction as should not onely bee equall to our sinne but also by many degrees goe beyond it And these very words that Iesus Christ is the Sonne of God yee haue often set downe in the Scriptures Confer these places 2. Pet. 1.17 Mat. 3. and 17.5 c. So also is hee called the onely begotten Sonne of God Iohn 1.14 Ye saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth and ver 18. and Chap. 3.16 And thus Iesus Christ our Lord is the onely begotten Sonne of God not by creation nor by adoption nor by reason of the personall vnion of two natures but by nature and as hauing of the substance of the Father before all worlds Quest 25. What vse is there of this title and what comforts follow this Faith 1. Vse Humiliation Ans This serues well both for humiliation and consolation First for humiliation thus When I see that nothing could appease the wrath of God for sinne but the hart-bloud of his onely begotten Sonne I see it cleere that without this Sauiour all the Sonnes of Adam were in the wofull state of damnation hauing so offended the high maiestie of God that nothing could serue for reconciliation but the death of the Kings owne Sonne the consideration and meditation of this I say ought to smite my heart with a holy feare of sinning against God for that so great a price was laid downe for my sinnes 2. Vse Consolation Secondly for our further consolation I am continually as to behold here the inspeakable and infinite loue of God Iohn 3.16 so also to esteeme and value all the works following acted and done by Iesus Christ for mee according to the worthinesse and excellencie of his person Thirdly this gift of God in giuing vs his Sonne Rom. 8 5â— in not sparing his owne Sonne but giuing him for vs all to death this gift I say should moue vs continually to sing in our hearts 3. Praise God alwaies and to say with Dauid My soule praise thou the Lord and all that is within mee praise his holie name my soule praise thou the Lord and forget not all his benefites which forgiueth all thine iniquitie and healeth all thine infirmities which redeemeth thy life from the graue and crowneth thee with mercie and compassion Quest 26. Proceede to the fourth title Where is Iesus Christ called our Lord and wherefore Ans Hee is so called often in the scripture the Angell to the shepeheards so cals him Luke 2.11 and Christ himselfe teacheth it out of the 110. Psal that hee must bee so called And hee is truly and iustly so called because that redeeming our soules and bodies from the bondage of sinne death and damnation not with gold and siluer but with his owne precious bloud hee may challenge vs for his * 1 Pet 1.12 1. Cor. 6.20 owne by good right And this may hee doe also by right of câ—eâ—tion as also by right of his place and office as beeing the head of the Church which is his body whereof I am a member Duties and Consolations which follow this Faith are these First I binde my selfe to an absolute obedience of euerie word of Christ without any exception and that I obey all my Superiours onely in him and for him Act. 4.19 And I must doe him homage in body and soule because he is Lord of both 1. Cor. 6. Secondly seeing hee is become my Lord I must stand firme by faith in him and rest on him in all feares and euils of this life for hee will neuer faile mee nor forsake mee Ioh. 1.5 hee will not suffer any of his to perish Ioh. 10.28 for that all power is giuen him Mat. 28. Thirdly all Gouernours must remember to be as louing fathers to their inferiours for if they be not so they must giue an account to an higher Lord who is set ouer them this the Apostle teacheth Ephe. 6.9 Yee Masters doe the same things vnto your seruants putting away threatning and know that euen your Master is also in heauen Quest 27. Thus farre of the foure titles and of the first most excellent and diuine nature of the Sonne of God now followes his humane nature incarnation and the vnion of both natures in one person in these words Conceiued by the holy Ghost borne of the virgin Mary Tell me first where is Christ said to bee conceiued by the holy Ghost Ans In all Scriptures wheresoeuer he is called the Son of God as Rom. 1.4 Mat. 3.17 Ioh. 1.14 But these very words are found set downe by Saint Mathew Conceiued by the holy Ghost Chap. 1.19.20 Feare not to take Mary for thy wife for that which was conceiued in her is of the holy Ghost And Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy thing which shall bee borne of thee shall bee called the Sonne of God Concerning the Incarnation of the Sonne of God wee must know that it is a great * 2. Tim. 3.16 misterie and therefore here obserue First who is Incarnate the second
contrary in religion a man must first beleeue and then comes experience afterward The true beleeuer can speake after his experience thus like as though I were blinde and could not see with mine eyes the body of the Sunne in the heauens yet because I feele the heat and comfort of the Sunne therefore I beleeue the Sunne shines vpon the earth euen so I finding the worke of the Sonne of God in mine heart and in my first resurrection must verily beeleeue his blessed resurrection Quest 43. Tell me next what was the manner of his resurrection and lastly what vse we haue of this Article and of this faith Ans First the Lord Iesus being truely dead and buried rose againe by his owne almighty power as is often testified Iohn 18. No man taketh my life from me but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe And so his Apostles Paul and Peter assure vs hee quickned himselfe by his owne spirit Rom. 8.11 1. Pet. 18.19 Whereby hee doth approue himselfe comfortably vnto vs to bee the very Sonne of God as Saint Paul noteth Rom. 1.4 saying hee was declared mightely to bee the Sonne of God touching the spirit of sanctification by the resurrection from the dead Secondly as touching the forme he rose in or how his body was qualified I answere that after his resurrection his body was glorified richly yea most gloriously qualified with supernaturall graces his body was incorruptible and it was made a shining body a resemblance whereof some of his Disciples saw in the mount and it was indued with agility to moue as well vpward as downeward as may appeare by the ascention of his body to heauen which was not caused by constraint or by any violent motiue but by a propertie agreeing to all bodies glorified Yet in the exaltation of Christs manhood wee must remember two caueats first that hee did neuer lay aside the essentiall properties of a true body as length bredth thicknesse visibilitie locallitie or to be in one place at once and no more but keepeth all these still because they serue for the being of his body Secondly wee must remember that the gifts of glory in Christs body are not infinite but finite for his humane nature being but a creature and therefore finite could not receiue infinite graces c. Christs body is not omnipotent and infinite for this is to affirme he had no humane body and to make the creature the creator That it might appeare vnto the Disciples hee had a glorious body and was changed hee was not alwayes in their presence but came often sodenly into their presence and once the doores being shut the doores giuing place and being opened they knew not how he that thickned the water to walk on can cause doores and rockes to giue way vnto his comming without any peircing or passing through them as Papists haue imagined Christ had a reall and true body after the resurrection Finally that hee had a true body a reall body the very same wherein hee suffred and not a fayned body as heretiques haue auouched is testified by many arguments vnto vs hee shewed some scars wounds and blemishes of his passion in his body now glorified as then remaining for the confirmation of men and to this end he conuersed with men he did eate and drinke often in the presence of his Apostles after his resurrection The vse of this Article concerning Christs resurrection and of this Faith is this First the resurrection of Christ is a publike testimony that hee hath perfect righteousnesse for all such as trust in him 2. Tim. 1.12 for if there had remained but one of our sinnes either vnperfectly punished in him or not fully satisfied by him hee could not assuredly then haue risen from the death for where but one sinne is there must bee death Rom. 6.23 as God hath decreede Like as then the father by deliuering Christ to death hath indeed condemned our sinnes in Christ Rom. 8.3 so by rasing him from death hee hath absolued Christ from our sinnes and vs in Christ 1. Cor. 15.17 Rom. 4.25 As our sinnes are condemned and punished in the death of Christ so our absolution and discharge is in his resurrection Christ was giuen to death for our sinnes and risen againe for our iustification Secondly the beleeuer is truely said to be dead to sinne or to be dead with Christ because the vertue of Christs death works effectually in his heart the death of sinne and next to be buried with Christ into his death Rom. 6.2.3.4 beecause of the vertue which proceedes from Christs buriall to cause him so to bury sinne that it neuer can rise vp any more to bee so stirring in him as it was before he came to Christ And lastly The beleeuer truly said to be dead with Christ buried and risen with him the beleeuer is as truly said to be risen with Christ Col. 3.1 beecause a speciall vertue and grace proceedes also from Christs resurrection to the beleeuing heart to quicken it vnto newnesse of life And this is that grace which the Apostle desires more and more to feele and find to abound in himselfe when hee desires to know Christ better and the vertue of his resurrection Phil. 3.10 Wherefore we must embrace Christ risen in the armes of our precious faith and so apply him vnto our hearts that wee may sensibly feele vertue to come from him not onely to crucifie our old affections but also to stir vp dayly new holy and heauenly affections in our harts Col. 3. If ye be risen with Christ seeke those things which are aboue c. 1. Pet. 1.3 We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead As it was in the cure of the woman which had the bloudy issue so it is in the curing and quickning of sinners which are full of bloudie issues all which must bee stanched and cured by a certaine vertue deriued from Christ into them Mar. 5.29.30 This is the prayer Eph. 4.19 Thirdly the third fruit which is ioyned with the second is the assurance of our perseuerance in grace and of our full victory against sinne and death For they that are ingrafted into Christ by faith draw from him such a spirituall life and power Rom. 6.9.10 as they shall neuer loose no not in the parting a sunder of soule and body Rom. 8.38 Iohn 8.51 If any man keepe my word he shall neuer see death Fourthly the last benefite of his resurrection is the resurrection of our bodies The truth is this that good and bad shall rise againe yet there is a great difference in the rising of the one and the other for the Godly shall rise by vertue of Christs resurrection 1. Cor. 6.14 Rom. 8.11 Phil. 3.21 1. The. 4.14 and that to eternall glory but the vngodly rise by the power of Christ not as hee is a redeemer
lies bound hand and foote in a darke dungeon and the keeper sets open the prison doore takes off his irons and bids him come forth If hee refuse and and say hee is well may it not bee said hee is mad and who will pittie him in that case This is the state of all impenitents and contemners of the Gospell Secondly it is said also that then hee gaue gifts to his Church as Kings doe in their triumph and his gifts were these Apostles and Prophets and Euangelists for the first planting and founding of his Church Catholike Pastors and Teachers for the propagation of the same and for the gathering of his Elect to the worlds end If these were Christs principall blessings which Christ gaue his Church in his ascention and so richly and highly to bee accounted as being destinate and sent for so great a work as the building of the body of Christ which is his Church on earth Eph. 4.12 then they doe not beleeue rightly and truely the ascention of Christ that so basely and vilely esteeme the sacred ministry and preaching of the Gospell of Christ and the administration of his Sacraments as Atheists and Papists and all carnall Gospellers doe Thirdly like as our iustification is ascribed vnto his resurrection and merit of the same so our proceeding in grace and perseuerance may truely be attributed to his ascention to heauen and intercession there for vs. Ioh. 17. And like as he could neuer haue risen in that body wherein he was accursed for vs vnlesse he had been acquited and iustified from all our sinnes so much lesse could hee haue ascended into the highest heauens if hee had not beene pure from all our spots imputed vnto him his ascention is a cleere euidence of his righteousnesse Iohn 16.9.10 and consequently of our righteousnesse in him and by him for which these Articles are sweetly knit together for the confirmation of our faith touching our free iustification by Christ Rom 8.33.34 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and meketh request for vs. Wherefore euer remember to reiect the doctrine of Antichrist who teacheth that Christ by his death did mirit our iustification but wee once iustified doe further merit our saluation Whereas thou seest here not onely the beginning but also the continuance yea the accomplishment of the whole worke of our saluation in our vocation iustification sanctification and glorification is wholy and onely to be ascribed to the merit of Christ Fourthly wee receiue also by his ascention a confirmation touching our ascention into heauen for in beleeuing the one wee beleeue the other for the head and members must goe together Wee bee not now coldly to looke for heauen but by a liuely hope to possesse it for that we possesse it in our head already For this cause it is written Eph. 2.6 That God hath made vs to sit together in heauenly places in Christ Hee hath there a pledge for vs euen our flesh and we againe by his ascention haue receiued from him an heauenly pledge euen his spirit Iohn 6.7 I tell you the truth it is expedient for you that I goe away Eph. 1.13.14 for if I goe not away the Comforter will not come vnto you 2. Cor. 1.22 Hee hath sealed vs and giuen vs the earnest of our spirits in our hearts Duties following this particular faith are these First that our conuersation be in heauen where Christ is Phil. 3 10. Our hearts our thoughts our words our workes our whole conuersation must bee such as if we conuersed already with the Angels in the highest heauens Secondly if we beleeue we be possest of heauen in Christ wee must striue to enter into him with all holy contention of spirit vsing the meanes he hath appointed that wee may come vnto him with all the good speede wee can If wee be assured of this purchase made for vs by his bloud wee must passe through all dangers to come vnto him and vnto it and not contend to get in our selues but also endeuour to bring with vs all wee can specially all such as God by neere bands of loue hath knit vnto vs as our wines children c. prouiding as much as in vs lyeth that they may bee with vs heires together of the same grace of life 1. Pet. 3.7 Thirdly in all greuances of body and minde seeke to no meanes for ease but onely to the comforter and the meanes hee hath appointed and ordained in the word If thou beleeuest the ascention of Christ remember this was one end of his ascention to send downe the holy Ghost to worke more effectually and comfortably in the hearts of his Children And therefore endeuour in and by the word and Sacraments to bee comforted by him in all afflictions of this life Quest 46. Proceede on to the third degree of his exaltation doe you beleeue that hee sitteth at the right hand of God the Father almightie first explaine your meaning and proue this Article by the scripture Ans I doe so on this manner first for the sence of the words here set downe whereas it is sayd that he sitteth at the right hand of the Father I say here is a borrowed speech from Princes and Kings who set their cheefe Rulers by them and their best friends Mat. 20.21.22 1. King 2.19 Like as therefore men doe with others to whom they graunt or giue equall honour or that which is next to themselues they are wont to place them at their right hand and this they doe that they may testifie their great honour and loue vnto them so the Lord would haue vs to vnderstand that hee who hath neither right hand nor left hand for hee is infinite hath giuen vnto his Sonne very God and man such inspeakable glory and maiestie that hee sitteth now as on a throne of exceeding glory in the highest heauens executing the offices both of his kingdome and priesthood And whereas it is added The Father God Almightie here note the person of whom Christ God and man receiued all this aduancement and glory of his kingdome namely his Father to whom he is equall notwithstanding in respect of his person yet inferiour in respect of one nature Secondly for the vndoubted truth of this Article of my faith I finde it as all the former manifested to the Fathers as Psal 110.1 The Lord said vnto my Lord sit thou at my right hand that is raigne as king and rule as cheefe Lord so the best expositor testifieth 1. Cor. 15.25 * Luk. 24.26 Act. 5.31 Eph. 1.20 Phil. 2.9 vntill I make thine enemies thy foote-stoole The Lord sware and will not repent thou art a Priest for euer after the order of Melchisedech And this prophecie is accomplished as the Euangelists and Apostles haue testified for Saint Marke hee
saith Chap. 16. 19. After the Lord had spoken vnto them he was receiued into heauen and sate at the right hand of God And the Apostle Eph. 1.20 He raised him from the dead Act. 2.3.4 1. Tim. 3.16 and set him at his right hand in the heauenly places far aboue all principalitie and power Thus then in few words I expresse my meaning and faith concerning this Article I say that our Lord Iesus Christ hauing accomplished all his worke on earth and hauing committed the word of reconciliation for the gathering of his Elect vnto his holy ministers hee doth not now from hence forth after his ascention execute any of his offices in infirmitie as before on earth but in great excellencie and glory in the highest heauens I doe therefore here beleeue that Christ God incarnate beegan after his ascention and not before to sit at the right hand of his father and am perswaded that Christ now sitting in heauen Ioh. 17. Rom. 8. Ephes 1. both heares my prayers and prayes also to his father for mee and I am perswaded that his vertue grace and power is maruelous effectuall in the hearts and consciences of all the faithfull by meanes of his Gospell 1. Thes 2.13 albeit his bodily presence bee as far distant from vs as his seate in heauen is from our hearts on earth for him hath God lifted vp with his right hand to bee a Prince and a sauiour to giue repentance to Israell and forgiuenesse of sinnes So thus I conclude Christ God and man doth actually raigne in heauen with the father in glory and that the father doth and will doe all things by none other and that none other is of power to execute this office of the head of the catholike and vniuersall Church of Christ on earth but onely our Lord and Sauiour Iesus Christ Now in that Christs placing at the right hand of the Father argues an inferioritie in Christ because of one nature as is aforesaid hence it appeares that they bee deceiued who auouch that Christ glorified hath such a transfusion of the proprieties of the God-head into his manhood omniscience and omnipresence c. for this is to make the creature a creator and so Iesus Christ should haue no true humane body and soule in heauen which were not to glorifie his humanitie but to abolish it And whereas the word Almightie is repeted againe in this Article it is to signifie the maiestie of God the father and so the excellencie of Christ who is so aduanced and glorified God and man or the man Christ Iesus by so mighty a maiestie Againe here I professe that by the session of Christ at the right hand c. two things must bee vnderstood first that this blessed person of the Sonne hath the same equalitie of maiestie and glory with the Father Secondly by this phrase is also vnderstood that the humane nature of Christ is exalted to a most high excellencie of glory euen to execute iudgement as he is the Sonne of man Ioh. 5.27 And it may not be here said as in his resurrection that like as Christ rose onely in respect of his humane nature so also hee sits at Gods right hand in respect of the same nature for the session at Gods right hand is not a propertie of nature but signifieth the state of the person of Christ resting now in the execution of his offices as being king and priest and mediator betweene God and his people See Bucanus pag. 260. Sedere igitur c. Quest 47. Now proceed to the fruits which follow this faith Ans The benefites which follow this exaltation and session of Christ at the right hand of God are either in respect of his priesthood or of his kindome The beleeuer gaines these benefites by his priesthood First he is now and may be truely perswaded that as the couenant of grace and priesthood of Christ haue * Heb. 8.6 none end so his intercession for him and for all euery beleeuer shall neuer cease to the end of the world for all Rom. 8.34 1. Tim. 2.5 1. Iohn 2.1 Iohn 17. Christ is risen againe and sitteth at the right hand of God and maketh request for vs and for euery one I haue praid for thee Peter that thy faith faile not The manner of this is this hee appeares in heauen as a publike person in our stead He appeares in the sight of God for vs. Heb. 9.24 and makes the same requests hee made on earth Iohn 17. The difference betweene Christs passion and intercession is this the passion is as a satisfaction to Gods iustice for vs c. and as it were the tempering of a plaister but intercession applies it to the very sore So then the beleeuer is hereby sweetly comforted in heart being perswaded that Christ Iesus God and man now sitting in great maiestie and glory in heauen first heares his prayers in heauen and secondly accepts and sanctifies all his sacrifice and seruice which the beleeuer offers to the father by his hand Heb. 13.15 Psal 119.106 for all our seruice is imperfect yet for his intercession sake it is accepted as perfect A second consolation here ariseth to the beleeuing heart hee may now with boldnesse goe to the throne of grace Heb. 4.16 because wee haue then an high Priest an high Priest that sitteth at the Throne of the Maiestie in the heauens Heb. 8.1 And for this cause the same Apostle in the same Epistle Chap. 10.19.20 biddeth vs draw neere with a true heart and with an vndoubted perswasion of faith And againe most sweetly Phil 4.6 Be nothing carefull but in all things let your requests be shewed vnto God in praier A third consolation is this his intercession preserues euery repentant sinner in the state of Grace that being once iustified and sanctified they may so continue vnto the end whom he loueth once in his Christ who stands before him hee loues him for euer Iohn 10.29 If hee fall the Lord will raise him vp againe Fourthly a most sweet consolation is this the intercession of Christ in heauen casteth downe such beames of grace into the beleeuers heart on earth that it causeth another intercession of the spirit in him or causeth the spirit of prayer to be effectuall and working in him Zach. 12.10.11 Rom. 8.26 Hee giueth vs his spirit which helpeth our infirmities and maketh request for vs with sighes and grows that cannot be expressed but hee which searcheth the hearts knoweth what is the meaning of the spirit for hee maketh request for the Saints according to the will of God The holy Ghost makes request by stirring euery repenting heart to pray with grones and sighes which the mouth cannot expresse and this is a speciall fruit of the intercession of Christ in heauen so that a man may soone know by the spirit of prayer in his owne heart how Christ prayeth for him in heauen A man may soone finde it by his owne coldnesse or feruency
by the 23. Psalme on this manner When the great shepeheard of our soules our Lord and Sauiour Iesus Christ shall haue fed vs well in the greene pastures of his word when we haue druncke well of his sweete waters the graces of his spirit when by his word and spirit hee hath couerted our soules when hee hath well trayned and schooled vs in the pathes of holinesse and true righteousnesse then beegin wee to make this comfortable conclusion of faith in our hearts The Lord Iesus Christ is my true Sauiour and shepeheard of my soule 3. Conclusions of faith against 3. kindes of feares commō to all the faithfull 1. Feare of wants 2. Feare of death 3. Feare and doubt of election and perseuerance Psal 15.1 And out of this argument wee conclude three other conclusions of Faith first I am well assured I shall neuer want any thing that is good for my body and soule Secondly I shall not feare that is bee oppressed with feare in the valley of the shadow of death euen when death it selfe approcheth Thirdly against all doubts of election and grace of perseuerance Doubtlesse kindnesse and mercie shall follow me for euer that is I shall liue in Gods fauour and Church on earth for a time and in heauen for euer Thus by degrees wee grow vnto that comfortable assurance of Faith and to that sweet * Rom. 5.1.2 reioycing in hope of the glory of God And yet when a man is come to this ripenesse and perfection of faith this man otherwhiles may bee so weake in the apprehension of Gods mercie and in the assurance of the pardon of sinnes specially if either hee hath liued in grose sinnes before his conuersion or hath fallen to anie one after grace receiued that albeit grace and peace bee offred most comfortably both by the outward ministrie of the word and the inward working of the spirit vnto the conscience yet the assurance of grace and the spirit of adoption seales not the pardon till a man bee well humbled and hath renued his repentance albeit the Lord long before hath past the graunt of the pardon of those sinnes vnto him Dauids example cleeres this vnto vs The Lord pardons his grieuous sinnes of Adultrie and Murther this is published by the Prophet and put as it were into his hand and heart yet hee is not comforted in the assurance of the pardon nor receiues the blessed seale of adoption before he had long exercised and humbled his heart in repentance Confer 2. Sam. 12.13 with the 51. Psalme Quest 11. What are those things which a Christian must of necessitie beleeue and in beleeuing professe and confesse in the visible Church of God before his people and before his enemies men and Angels Ans To beleeue with the heart brings a man to the assurance of righteousnesse Rom. 10.10 and to professe with the mouth is the way to saluation Wee are to beleeue all and euerie word of God specially the promises of the Gospell which are vnto vs as the legacies of the last will of Iesus Christ and when we shall haue knowne and beleeued them wee must for our further confirmation and that wee may be discerned from all Atheists and vnbeleeuers learne to make true confession of the faith we hold in that forme we haue most excellently set downe in the Creede commonly called the Apostolicall Symbole or the Apostles Creed Quest 12. Tell me how many Creeds be there and which is the best and what they containe Ans There haue beene many formes set downe since the Apostles time and yet all of one and the same in substance And they may well bee referred to three kindes First generall Creedes receiued with the authoritie and the generall consent of the Catholick Church as the Apostolicall and * Nicene Creede Secondly particular Ruff. 1. ch 5. Creedes either nationall or of particular Churches as of the Church of England France Scotland Thirdly proper Creeds as that of Athanasius and that of Constantine to the king of Persia or of any one man and these we may call the confessions of priuate men The Apostolicall Creed is most worthy most ancient most Catholike and of greatest authoritie commonly called the Symbole of the Apostles Symbolum Apostolorum a Simbole because it is a speciall note to discerne Christians from vnbeleeuers Apostolicall because it was gathered out of the writings of the Apostles and is most consonant with all the holy Scriptures and all other Creedes are but an exposition and enlargement for the better cleering of this This Creed was deliuered in this forme because the conuerts in elder ages which came to professe Christ in their Baptisme were to make answere before the congregation to this question How dost thou beleeue or what beleeuest thou The answere hee made was according to the forme of the Creed I beleeue in God c. This Creede sets beefore in a short view to helpe our memories all whatsoeuer wee are principally to hold and beeleeue concerning saluation And these points here set downe be so necessarie and so linked together that if ye denie any one yee deny all if yee renounce any one yee can not bee saued Againe they are commonly diuided into twelue Articles or branches which for our better edification may be set downe in this forme as followeth 1 I beleeue in God the Father almightie maker of heauen and earth 2 I beleeue in Iesus Christ his onelie Sonne our Lord. 3 I beleeue that Iesus Christ was conceiued by the holie Ghost borne of the Virgin Mary 4 I beleeue that Iesus Christ suffered vnder Pontius Pilat was crucified dead and buried descended into hell 5 I beleeue that Iesus Christ rose againe the third day from the dead 6 I beleeue that Iesus Christ ascended into heauen and sitteth on the right hand of God the Father almightie 7 I beleeue that Iesus Christ shall come from thence to iudge the quick and the dead 8 I beleeue in the holie Ghost 9 I beleeue the holie Catholike Church the communion of Saints 10 I beleeue the forgiuenesse of sinnes 11 I beleeue the resurrection of the flesh 12 I beleeue the life euerlasting Amen Quest 13 What are the speciall parts of this Creed Ans This Confession of the Faith hath two principall parts First the confession of our Faith concerning God first the Father Act. 1. secondly the Sonne 2.3.4.5.6.7 thirdly the holy Ghost Act. 8. Secondly the confession of our faith concerning the Church that first it is Catholike Act. 9. Secondly it hath the communion of Saints Act. 9. Thirdly it hath remission of sinnes Act. 10. Fourthly that it shall haue a holy resurrection Act. 11. Fifty that it shall haue euerlasting life and glory Act. 12. Quest 14. First what beeleeue and professe you in this Creed and according to this Creed concerning God Ans I professe and say in this Creede that I beleeue in God the Father I beleeue in God the Sonne and I beleeue