members of Gods Church are wont thus to doe They are Saints as hath beene said they put off the old man with the lusts and put on the new This we doe all acknowledge when we confesse I beleeue the holy Church but alas how few doe accordingly how is holinesse scorned he that is not carried away with the streame of common impieties but is carefull to haue a good conscience before God and man shall be made a gazing stock and laughing stock They say a yong Saint an old diuell onely good fellowes that defile themselues with swilling whoring swearing and vanitie they are the men most generally esteemed in these miserable daies The Lord then hath but a poore Church euen in the middest of his true visible Church it is but a little flocke vpon which he will bestow the kingdom Wherefore let all such as loue this kingdome beware this broade way Heb. 11.14 and study for true holinesse without which no man shall see God 3. Duty To renounce cōfidence in works The third duty is to renounce all confidence in our owne workes and whatsoeuer we can doe and to seeke for iustification only by the merits and obedience of the Lord Iesus Christ who is made vnto vs of God 1 Cor. 1.30 iustification and redemption We must be holy and exercised in holy and good workes that we may be members of the holy Church but farre be it from vs to relie vpon our owne workes or holinesse for so wee may seeke after righteousnesse with the Iewes Rom. 9 but not attaine it We must haue the long white robes of Christs righteousnesse to couer vs that we may be vnblameable and without spot before the Father his blood washeth the Church Reuel 6 and sanctifieth it that it may be presented without spot or wrinkle Wherefore let not the standers of Papists hinder vs from following this rule though they falsly charge vs with abrogating good workes whilest we seeke to be iustified before God by the righteousnesse of Christ alone for in so doing we may boldly say with the Apostle We doe not disanull the Law but establish the Law seeing we teach the necessitie of holy and good workes 4. Duty to be confident against Purgatory The fourth duty is to be confident against the feare of Purgatory fire wherewith the Papists teach that we al must be purged before that we can enter into Heauen and that the torment hereof exceedeth the pangs of any suffering in this world because that by death the flesh is abolished in the faithfull and perfect holinesse is attained as hath beene already shewed That fire is but mans inuention to scarre fooles and babes and to cony-catch them of a great part of their substance Our Purgatory fire of which it is spoken in Saint Iames and in sundry other places of the Scripture is affliction in this world which is as the fining pot for siluer and gold all other Purgatories were vnknowne to the Prophets and Apostles and to the Christians of former times and therefore no cause is there why we should feare them Quest 36. Which is the third thing that you learne to beleeue concerning the Church Answ Thirdly J learne to beleeue that Gods Church is Catholike that is consisting of persons of all sorts scattered all ouer the world and of all times and ages Esa 2. cap. 40 c. Explan In this answer is fully layd open the meaning of the word Catholique being a Greeke word it signifieth Vniuersall and the Church is here declared to be vniuersall First in regard of persons belonging to the Church viz. men and women of all sorts and conditions high and low rich and poore bond and free Princes and Subiects noble and ignoble the Lord taketh some out of all these estates and degrees into his kingdome Secondly in regard of places the Church is dispersed East West North and South and not tyed to any certaine place or places neither to Ierusalem nor to Rome neither to Graecia nor to Barbaria but wheresoeuer the word of God taketh effect there is the Church also Thirdly in regard of time the Church was from the beginning is now and shall be throughout all ages and in the end of this world be crowned with Eternity as the head thereof Christ Iesus is Secondly for the proofes of these things Nothing is more common in the Scriptures than that all people and all nations shall come and worship the Lord shall see the saluation of God and haue ioy light and gladnesse instead of sorrow and heauinesse And this was typically represented in Noahs Arke whereinto entred the creatures of all sorts foure footed beasts and creeping things feathered fowles and all manner of cattle both cleane and the vncleane Now the cleane of these set foorth the Iewes Act. 10. and the vncleane the Gentiles as was shewed vnto Peter the cleane set foorth the righteous and godly the vncleane the lewd and wicked as the Lord would haue the Iewes vnderstand when he forbad them to eate of the vncleane the feathered fowles and the more noble beasts great and noble persons the creeping things Leuit. 11. the poore and needy of all which some were receiued into the Arke and some are receiued into the Church yea the very vncleane wicked when they repent Reuel 7. Moreouer in the Booke of the Reuelation as some were sealed of euery Tribe of Israel Dan onely excepted because of his Idolatry so were some of all kindreds nations and tongues which together made such a multitude as could not be told And this vniuersality of the Church was noted to haue beene euen whilest the Temple stood for when the Holy Ghost did wonderfully giue vtterance to the Apostles in all languages some of all nations are said to haue bene there Acts 2.5 Parthians Medes and Elamites and the Inhabitants of Mesopotamia men of Cappadocia Pontus Asia c. men fearing God which dwelt there for religions sake More particularly for persons belonging to the Church the Lord doth both inuite all when he sayth Come vnto mee Matth 11. Marc 16. all yee that are weary and heauy loaden and J will refresh you and Goe preach the Word to euery creature And by his Apostle Paul saying 1 Tim. 2.1 Verse 3. Verse 4. 2 Pet 9. Let prayers and supplications and giuing of thankes be made for all men For this is good and acceptable in the sight of God our Sauiour who would that all men should be saued and come to the knowledge of the truth and Peter saying The Lord would haue no man to perish but all men come to repentance Euen as he that inuiteth to a feast Matth. 22. is willing that all the guests which are bidden should come partake of his feast onely if worldly temptations hinder any hee is wroth and will destroy them if they refuse to come because of their profit Luc. 3. their pleasure their security c.
the old Testament which were penned by the Prophets 1. Tim. 4 13. And much more are these holy exercises commended vnto vs in the new Testament S. Paul chargeth Timothy to giue attendance to reading to exhortation to doctrine and concludeth that in so doing he should saue both himselfe Vâ—rse 16. 1. Cor. 14. and those that heard him And in comparing that excellent gift of those times of speaking with tongues with prophesying or preaching he preferreth far the preaching of the Word Therefore are such glorious things spoken hereof 1. Cor 1 18.21 2. Cor 2.15 to bee the power of God to the saluation of those that beleeue a sweet sauour vnto God in al whether they perish or be saued c. and hearers are willed 1. Pet. 2.2 As new borne babes to desire the sincere milke of the Word that they may grâ—w thereby Which serueth to commend the care both of the Gouernours of the Church in former times who would not haue any Lords day passed ouer without a Sermon Iust Martyr Apolog. as witnesseth Iustin Martyr saying That the Word was read and preached for the space of an houre euery Sabbath day at one meeting Tertullian saith of his times that there was not any holy meeting wherein they were not fed with diuine Sermons and if the Pastor were sick or necessarily hindred the Deacon read an Homily In a Councell in Germany Concil Frances vnder Carolus Magnus it was ordaind that there should euer be some man to preach vpon the Lords day so also hath both the Trullan and Moguntine Councels And the like is the care of our worthy Gouernors of these times it being ordained that the Word should be preached euery Sabbath and the Catechisme explaned in the afternoone though many places alas may say hereof as of sundry good Lawes besides they are well enacted if they were well executed 2 Prayer and thanksgiuing Nehem. 8. The other kind of holy duty is Prayer and Thanksgiuing for when Ezra was ascended vp into the pulpit hee prayed vnto and praised the God of Heauen and all the people said Amen Amen And there were formes of prayer and thankesgiuing to be vsed in publique as the 92. Psalme more specially for the Sabbath the 104. 105. 106. 107. for all times of Gods publike worship This also is spoken of in the new Testament 2. Cor. 14. as vsed by the Minister in their meetings and it is prouided that it should be in a knowne tongue that the people might say Amen Prayer hath euer been so essentiall and proper to the house of the Lord that it is called for this The house of prayer Some rash spirits would haue no prayer vsed in the Congregation but conceiued prayer without any set forme which would breed such a confusioÌ„ as the like hath not bin known in the Church of God some through insufficiency of the Minister being without any prayers or too slenderly appointed in this regard Others through the variety of mens dispositions and humours so diuersly appointed one following this fashion and another that as that in the same Church which is one body no vnity or agreement almost would appeare 3. Singing of Psalmes to the praise of God 3 Singing of Psalmes Much time in their meetings was wont to be spent herein vnder the old Testament as may easily be gathered from the many Psalmes committed to the Masters of the Quiristers and speciall holy songs appointed to be sung vpon speciall occasions by Moses by Barack and Debrah c. Vnto which musicke made with playing vpon instruments and vpon triumphant occasions comely dancing was sometime added And vnto the like are we excited in the new Testament with Psalmes and Hymnes and spirituall songs Ephes 5.19 Iames 5.13 to sing and make melody to the Lord in our hearts Is any man merry saith Iames let him sing Psalmes The practise of the poore persecuted Christians of the primitiue Church doth shew that this duty was wont to be vsed in their assemblies since Christs time for as he according to the ancient manner after the Passeouer sung a Psalme with his Disciples so did they at their Communions which were then euery Lords day and not hauing the liberty of any other time they came together thus before day or early in the morning for which they were called Hymni antelucani Plin. Epist Let the Papists therefore deride our seruing of God with Psalmes sung in our assemblies we know notwithstanding that if it be done from the heart it is better then al their Latine Chaunteries which the hearers vnderstand no whit at all 4. Receiuing the Sacraments Fourthly the administration and partaking of the blessed Sacraments because it is the Lords day in remembrance of whom the Communion is receiued Wherefore in describing this day this circumstance is commonly added Acts 20.7 when they were come together to breake bread for without this no Lords day was wont to be passed ouer as hath been already noted And for Baptisme this day is fittest being the time of Christian congregations and as it were a representatiue Church whereinto the baptised is to be admitted and made a member of the vniuersall Church thereby 5. Holy conferences and meditations for of old they were restrained from thinking their owne thoughts where the Lord forbiddeth the seeking of their owne will or speaking a vaine word Esay 58.13 and if hee that keepeth the Sabbath aright must be free from these things then his thoughts must bee holy his speeches and conferences holy Moreouer doth not the husbandman couer his seed with mouldes when hee hath committed it to the ground that it may grow and bring forth fruit Doe not wee chew our meat when we haue put it into our mouthes that it may turne to our nourishment and how shall we thinke that the seed of the word wil fructifie in our hearts vnlesse wee hide it there by musing and meditating thereupon how can we thinke to haue it turne to the nourishment of our soules vnlesse wee chew it by further talking and conferring about the same Dauid did thus hide the word in his heart that he might be preserued from sinne and that corruption may not grow vp in vs the Apostle willeth Psal 119.11 Col 3.16 that the Word should dwell plenâ—iously in our hearts So that the best keeping of the Sabbath is when as wee not onely heare pray sing and communicate in publike but priuately thinke againe and againe vpon those things wherein wee haue been instructed conferre one with another read pray and sing Psalmes in our priuate houses Quest. 73. Is there no duty to be done towards our neighbour for the hallowing of this day Answ Yes it is a speciall time of exercising mercy by helping against sudden dangers by collecting and distributing to the poore by visiting the sicke and reconciling dissentions amongst neighbours To helpe against sudden danger Explan The holy
sweare to performe an vnlawfull thing is he not bound notwithstanding to performe his oath Answ In no wise for so he should adde vnto his sinne of swearing vnlawfully a further sinne of doing vnlawfully 249 Quest Which is the fourth commandement Answ Remember that thou keepe holy the Sabbath day c. 250 Quest What is the duty here commanded Ans To keepe holy the Sabbath and to bee mindfull of it 250 Quest How may this be done Answ By assembling together to pray vnto God and to praise him to heare his holy Word and receiue the blessed Sacraments 250 Quest Is this all that is required to the right keeping of the Sabbath day Answ No but we must prepare our selues by praier and emptying our hearts of sin and meditate vpon Gods works and the word which we haue heard suffering it so to work in vs as that we may be furthered in all holines of life 250 Quest Js there no duty to be done towards our neighbour for the hallowing of this day Answ Yes it is a speciall time of exercising mercy by helping against sudden dangers by collecting and distributing to the poore by visiting the sicke and reconciling dissentions amongst neighbours 254 Quest Is there any set day vnder the new Testament thus to be kept holy Answ Yes the day which is commonly called Sunday but in the Scripture the Lords day or the first day in the week is thus to be kept without alteration to the end of the world 260 Quest When doth the Lords day begin and end Answ It beginneth in the morning at the dawning of the day and endeth next morning likewise 272 Quest Are we bound to do the holy duties of Gods worship all this time without ceasing Answ No for we may refresh our selues with eating and drinking singing and musicke and with any honest delight whatsoeuer whereby the mind is cheared vp and ioy and gladnesse befitting the Lords holy day expressed 276 Quest Is this all that we are bound vnto to keepe the Sabbaths our selues in ceasing from labour and doing the duties thereof Answ No but who so hath Sonne or Daughter Man seruant or Maid-seruant Cattell or stranger within his Gates is alike bound to prouide as much as in him lyeth that they all obserue this day in their kind both man and beast 278 Quest Doth the Lord onely take care for the right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and commandement also that wee should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings 279 Quest Is it not lawfull then to forbeare working to attend vpon God and his worship vpon the sixe dayes Answ Yes it is not onely lawfull but necessary for euery one to do the duties of Gods worship euery day of the week in priuate and in publike when iust occasion is offered 282 Quest How can this stand with the command of working vpan the sixe dayes Answ Yes very well because that howsoeuer God is to be serued vpon the sixe dayes yet they are for the most part to be spent in the works of our callings 286 Quest What more speciall rules are wee to follow in our weekely deuotion Answ First we must pray euery day morning and euening Secondly before and after the vse of Gods creatures Thirdly the more our necessities vrge vs pray the oftner and more instantly Fourthly let no day passe without some reading and diuine meditation Fiftly neglect not the publike preaching in the weeke dayes where opportunity is offered to come vnto it 286 Quest What is to be thought of whole dayes set apart to publike duties in the weeke as Saints dayes and dayes of thanksgiuing Answ All this may lawfully be done and is commendable by Gods word therfore we are reuerently to conforme our selues to the ordinance of authoritie herein 287 Quest What is the sin by this Commandement forbidden Answ All prophaning of the Sabbath day which is first by doing worldly works that are not of present necessity by iourneying about worldly affaires idle resting or absenting our selues from the publike duties of Gods worship secondly by forgetfulnesse of the Sabboth vpon the six dayes by which we often bring vpon our selues a necessity of prophaning the same thirdly when being parents or gouernors we leaue our children pupils or seruants to their owne libertie vpon this day 291 Quest VVhat be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words For in six dayes the Lord made heauen and earth c. 295 Quest VVhat are the reasons infolded in this Commandement Answ Three First because the law of the Sabbath is ancient and was in force in Paradise before mans fall Secondly because it is most equall the Lord allowing vs six dayes for our worldly affaires and requiring but one of seauen for the worke of his worship thirdly because the seuenth is the Lords peculiar day so that without sacriledge wee cannot any way prophane it 296 Quest What are the reasons expressed Answ Two first from the Lords owne example who rested vpon the seuenth day from all his workes of creation secondly from his blessing inseparably linked to the hallowing of this day so that he which keepeth it holy shall find it to his comfort vnto him a blessed day 298 Quest Which is the first Commaundement of the second Table or the fifth of the Law Answ Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giueth thee 299 Quest In which Commandements doe you learne your dutie towards your neighbour Answ In the six latter commandements which be of the second Table 299 Quest Which is the first of these Commandements Answ Honour thy father and mother c. 301 Quest What are we heere commanded Answ To honour that is to loue reuerence cherish and obey our naturall parents the parents of our countrey and our Fathers in Christ Secondly to carry our selues lowly and reuerently towards our masters being ruled by them in the Lord and toward the ancient and all our betters Thirdly if we be superiors to walk worthy the honor due vnto vs from our inferiors to vse all gentlenes toward them 303 Quest What is here forbidden Answ All irreuerence toward those that be in place and authoritie aboue vs and churlish behauiour in such towards those that be of a low degree 317 Quest VVhence is the reason of this Commandement taken Answ From the promise of long life if God please not to preuent vs with the blessing of eternall life 325 Quest VVhich is the sixt Commandement or the second of the second Table Answ Thou shalt doe no murder 328 Quest VVhat is here forbidden Answ All murdering of our selues or others and all approbation hereof in others either by command counsel consent or concealment Secondly all iniurious actions tending to
bastards and no sonnes which call me Father but feare not to offend my will they doe vainely flatter themselues that they are coheires with Iesus Christ vnto God the Father but yet doe not his will they doe but thinke and not beleeue that God is their Father which keepe not his commandements And this is the estate of most men women in the world which make their liues a trade of sinning against God they doe plainely mocke God and his Church in confessing that they beleeue in God the Father 2. Duty Like vnto God The second duty is to be like vnto God and to beare in vs some resemblance of his Maiesty as naturall children doe resemble their Parents Wherefore it is said Ephes 5.1 Leuit. 11.44 1. Joh. 3.10 Be yee followers of God as deare children Now this stands in two things First in holinesse or life Be yee holy as God is holy Secondly in loue for God is loue and he that dwelleth in God dwelleth in loue and this loue expresseth it self by beneficence an aptnesse or readines to doe good Math. 5.45 Doe good to them that hate you saith the Lord that yee may bee the children of your Father which is in Heauen for he maketh his Sunne to rise on the euill and the good c. More particularly by mercy towards the poore for the Lord receiues the miserable Prodigall and the poore Publican and the loue of God dwelleth not in vs Iam. 2. saith Saint Iames if we see the naked and cloth him not c. therefore see how we shall be rewarded Mat. 25. If these things be so then is it not so easie a matter to beleeue in God the Father as the world dreames of and to come to the priuiledge of his children but our corrupt natures must be purged and all wickednesse must bee emptied out 3. Duty Moderate care for the world The third duty is to moderate our cares for worldly things either food or rayment For what needes he to care for the world who hath a louing Father who is al-sufficient and shall liue still euer to prouide for him and how can any true Beleeuer then distract his minde about the things of this life seeing his Father is al-sufficient most louing and alwayes liuing and not onely so but such an one as prouides him a Kingdome Will the Heyres of Kings take care for pins and points or not rather haue their mindes taken vp with more princely thoughts So doe not yee care for such things Math. 6.32.33 saith Christ for thus doe the Gentiles but seeke ye the Kingdome of God and the righteousnesse thereof As if he should say This is vnworthy and vnbeseeming the dignity of your condition to be so basely minded and this may serue also for the fourth duty Quest 11. In which wordes doe you learne to beleeue in God the Sonne Answ In these And in Iesus Christ his onely Sonne our Lord which was conceiued by the Holy Ghost borne of the Virgin Mary suffered vnder Pontius Pilate was crucified dead and buried he descended into Hell the third day he rose againe from the dead and ascended into Heauen hee sitteth on the right hand of God the Father Almighty from thence hee shall come to iudge both the quicke and the dead Quest 12. What doe you learne heere to beleeue concerning God the Son Answ Two things First his humiliation Secondly his exaltation Explan Before we come to the particular handling of these things it will not be amisse to lay open some general things necessarily to be premised that wee may with the better vnderstanding proceed to the consideration of these two estates of the Son of God as followeth Quest 13. What is the Son of God who is also called Iesus Christ Answ He is perfect God by nature and of the same substance with the Father and perfect man made so of his owne good will that he might become our Redeemer and thus is he subiect to the Father Ioh. 1.14 Explan As the Father so the Son hath beene already proued to be very God in the generall questions concerning the God-head now that he is also very man like vnto vs but without sinne is easie to be shewed St. Iohn tels vs that the Word was made flesh And the Authour to the Hebrewes that The Son of God tooke part with the children forsomuch Heb. 2.14 as they were partakers of flesh and blood Besides infinite places wherein hee is called man and said to be made man and saide to haue become man and that he was without sinne is taught in the Epistle to the Hebrewes Such an high Priest it became vs to haue Heb. 7.26.9.14 who is holy harmelesse and vndefiled And againe Iesus Christ offered â—imselfe without fault which is alleadged to proue that he did much excell all High Priests after the order of Aaron for they had neede being sinfull men first to offer for their owne sinnes and then for the sinnes of the people Moreouer that he was made man of his owne good will the Apostle shewes to the Philippians He made himselfe of no reputation Phil. 2.7 and tooke vpon him the forme of a seruant And whatsoeuer else hee did vndergoe for our redemption was all voluntary And in regard of this estate is it that he saith the Father is greater then I and was before spoken of as his seruant Esa 42.1 Behold my seruant Quest 14. How can this bee that God should bee made man Answ Not by turning the God-head into the nature of man but by taking mans nature vnto the God-head that so one person might be both God and man Explan This is such a mistery that naturall men cannot conceiue of it wherefore some supposing it to be impossible that mans nature should be vnited vnto the diuine which is infinite but rather that it must needes vpon the vnion bee confounded herewith haue held one onely nature to bee in Christ as when a drop of Wine is cast into the Sea wee will not say but that it is all water still and these were the Monothelites Heresie a touching Christs two natures Others supposing that two natures could not concurre in one person haue held that there bee two persons in Christ and these were the Nestorians But that both these be errours that which is written of Christ doth plainely shew First that the nature of man was taken to the God-head and not abolished by the Vnion For howsoeuer hee is said to haue become flesh to haue beene made man which may seeme to imply a conuersion or confusion of substances yet hee is else-where saide Phil. 2.7 Heb. 2.14 to haue taken vpon him the forme of man to haue beene made partaker of flesh and blood c. Which latter phrases may serue to expresse the former viz. Thus He was made man that is tooke to his diuine nature the nature and forme of man so of the like Againe if the
remaine for euer seuered from the Church of Rome and as Philip said vnto Nathaniel concerning the Messias Come and see Ioh. 1.40 so let vs come and see by the markes the true Church of God and hauing found it amongst the Protestants though some be ready to thinke and say with Nathaniel Can any good thing come out of Nazareth Let vs lodge with it as the two Disciples did with Iesus all our dayes 3. Duty To be inwardly called Rom. 2.29 The third duty is not to rest satisfied with an outward calling vnto the true Church visible but to study and striue by attending vpon Gods ordinances to be inwardly called by being indued with a true faith which is to become a mēber of that which is the only Church before God For he is not a Iew that is one without according to the letter but he that is one within whose circumcision is of the heart 1 Cor. 9.27 all outward things will stand a man in no stead God may stil notwithstanding all these be displeased with thee and thou maist prooue a cast-away as the Apostle speaketh by his own example Dost thou beleeue therefore in word beleeue in heart and in truth also dost thou make cleane the out-side cleanse the inside also dost thou appeare to men to be a beleeuer O prouide that thou maist appeare such vnto the all-seeing eye of God 4. Duty to know the fundamentall points The fourth duty is to be wel acquainted with al doctrines of the foundation and that by comparing things written heereupon with the fountaine the word of God and not to hang vpon any mans sleeue lest if he fall into the ditch hee pull vs also after him For euery visible Church as hath beene shewed is subiect to erre Let vs therefore only follow the Church as it followeth Christ Iesus Take heed that in reading or hearing Rules of direction to be kept from errour thy mind be not forestalled with error thinke nothing conceiue nothing know and resolue vpon nothing vntill that thou findest it in the holy Scriptures Whatsoeuer thou hast learned hence walke still in humility be not puffed vp aboue others Pray heartily for the instruction of Gods Spirit and with Dauid looke vp to the Lord and say Lord open mine eyes to see the wonders contained in thy Law And lastly where the foundation is rightly layd where the substance of religion is held separate not thy selfe for trifles and by-matters for as the Apostle saith of meats and drinks that they neyther commend vs nor discommend vs before God so is it of all outward things they may be inconueniences but the greater is with Peter to goe from the company of our fellow Disciples for this is a degree to the deniall of Christ himselfe with the Israelites to goe vp to fight against the enemy Numb 14. without Moses and the Arke and ineuitably to thrust our selues vpon horrible destruction Quest 35. Which is the second thing that you learne to beleeue touching the Church Answ Secondly I learne to beleeue that Gods Church is holy that is sanctified and washed by water and the holy Ghost and such as daily proceedeth in holinesse vntill it come at the last to be presented before God without spot or wrinkle of sin Explan This thing is specially to be attended as another notable marke of the Church of God and lest any occasion of error be taken by them that seeke occasion the sense is first carefully to be opened which is 1. That the inuisible Church of God viz all true beleeuers are accepted for holy in Christ Iesus at the very first act of their conuersion vnto the true faith though before they were most vncleane by sin 2. That they are all indued with actuall holinesse through the operation of the holy Ghost viz. with a constant hatred and striuing against all sinne and with the loue of vertue and grace and with an earnest study and care to grow herein 3. That as they which are recouering from any dangerous disease that had brought them very low grow euery day stronger vntill they haue recouered their perfect health and strength and as children grow vp in stature and in the lineaments of their body till they come to be perfect men So doe true beleeuers grow in holinesse bringing forth daily more fruites hereof vntill that at the last in death all wickednesse be subdued and they be in holinesse perfected and so without spot or wrinkle presented before the Father 4. That euery true visible Church is holy also viz. in regard of the best members thereof though not in regard of the most or greatest therein 5 That howsoeuer the corruption of manners aboundeth yet the doctrine remaineth holy and pure reprouing these corruptions and vrging to all holines of conuersation For the grounds of holy Scripture setting forth all this 1. Proofe First that through faith all true beleeuers are accepted for holy in Iesus Christ at the very instant of their conuersion this appeareth plainely because that faith iustifieth that is Rom. 3.28 makes a man iust and holy Rom. 11.10 Gal. 3.17 faith ingrafteth into Iesus Christ and maketh vs partakers of his holinesse faith maketh that Christ dwelleth in our hearts Againe faith maketh vs to be the Sonnes of God for to such as beleeued in his name Ioh. 1.12 hee gaue power to be the sonnes of God it maketh vp the marriage betwixt Christ and vs that we become flesh of his flesh Eph. 5. and bone of his bone And what more can be said then to proue the holinesse of true beleeuers will any man deny any thing in Christ to be holy dare he say that the sonnes of God are not holy can it enter into his thought that the place where Christ dwelleth is not holy The Father imbraceth his Prodigall sonne at his very returne home vnto him the Master of the vineyard preferreth those that were called at the last houre of the day our Sauiour Christ receiueth the penitent theefe into Paradise the very day of his conuersion shall wee not thinke then that all these were holy which was not through any holinesse of their owne for they had done nothing but through their faith in Christ making his holines to be theirs 2. Proofe Secondly that they are endued with actuall holinesse the Apostle intimateth when he saith to the Romans that they were called to bee Saints and Saint Peter when in praise of Gods Church Rom. 17 1. Pet. 2.9 Eph. 2.9 1. Ioh. 3.3 he saith Yee are a chosen generation a royall Priesthood a◠holy nation c And againe to the Ephesians Yee are Citizens with the Saints and Saint Iohn saith Hee that hath this hope purgeth himselfe euen as he is pure that hath called him Moreouer that all beleeuers are thus is plaine because they haue one common calling to be Saints whatsoeuer they shall plead at the last day if this be
415. The sayd Husse began first with reading the writings of Wickliffe and defended these things vnto the death That Peter neither was nor is the head of the Church That the Popes dignity came from Caesar and that his institution and perfection flowed from Caesar that they had done vniustly that condemned the Articles of Wickliffe c And an hundreth yeares after as hee had foretold came Luther for hee had said that they might indeed burne the Goose which the name Husse signified but within an hundreth yeares such a smell should arise out of her feathers as all Italy should not bee able to put downe for a remembrance whereof these words were written in certaine coyne which remaineth with Husses Image Post centum annos Deo mihique sunt responsuri After an hundreth yeares they shall answer to God and to me And thus haue I led thee along Christian Reader throughout all ages giuing thee a little view of the disposition of former times by which thou maist stop the mouthes of slanderous Papists cauilling at our religion as too new but of yesterday when as in very truth the maine things wherein they differ from vs viz. ridiculous ceremonies Idolatrous imagery popish supremacy and abuses about the Sacrament c. could neuer haue approbation from all but partly feare of the Pope his tyranny and partly the mutability of the most being apt to follow great ones according to that Regis ad exemplâ—r c After the Kings example all the world is framid first made these abuses common and in processe of time to be held the very religion of the Catholike Church of God well affected and sincere persons in the meane time seeing into these abhominations and according to their slender power fighting against them 1. Duty To praise Goâ—s mercy â—or excluding none out of the Church Now follow the duties of this faith The first is to praise and extoll the Lords mercy who without respect of forme or beauty of wealth or portion of quality or condition of countrey or nation is pleased to espouse vs vnto himselfe in spirituall marriage and to endow vs with his heauenly Kingdome Vs I say in speciall this nation and Church of England which God of his mercy hath vouchsafed to call not onely out of the vtter darknesse of Paganisme of old but also out of the dregges of Romish superstition of latter yeares Euen as Hester was more pleasing to King Ahasuerosh then all the virgins that were brought in vnto him so should wee bee to the King of Kings more then all which bee out of the Church whether Turkes Iewes Papists or other Infidels and heretiques If there be any amongst them zealous for their superstitions deuout charitable iust and true in their dealings much more should wee all bee such that wee may please him the beames of whose grace haue beene more shed vpon vs. But it being farre otherwise with most amongst vs with what face shall we looke vpon him when he shall call to a reckoning where shall our place be found verily as it was said of the Sodomites they shall rise vp against such and condemne them idolatrous and heathen men shall rise vp against them and condemne them 2. Duty Not to bee discouraged because wee are poore The second duty is not to be discouraged from comming to the Lord because wee are grieuous sinners or poore or base of condition and thus without all likelihood of attaining to so great dignity for the company which he receiueth bee of all sorts as well poore as rich as well sinners as righteous as well low and base ones as high and noble Persecuting Saul is as well accepted amongst his Disciples as preching Peter the poore Publicans and sinners as iust Zachary and rich Ioseph Mary possessed with diuels as Iohn Baptist indued with the holy Ghost the Prodigall spendthrift sonne as the stayed good husband that neuer brake his fathers command Wherefore let vs all come boldly to the throne of grace that we may finde helpe in time of neede Heb. 4.16 If a great feast were made from which none should bee excluded neither ragged nor rude ones neither lame nor blinde neither leprous nor loathsome how would all that need come flocking therevnto How much more then should wee thrust into the Church of God and take his Kingdome by violence seeing he hath set the gates open to vs all how loathsome soeuer we are by reason of our sins so that we may come not to a ful feast for one meale but to be fed so as that we shall neuer hunger any more to be watered so with the water of life as that we shal neuer thirst any more But let not impudent hard hearted sinners herewith as with fig leaues couer their filthy nakednesse let not prophane ones whose liues are a trade of sinning apply this as a cloake to hide their vicerous sores of sinne making them the more to putrifie For it is phisicke only for the sicke it is a medecine only for the wounded groaning vnder the burthen of their sinnes Math. 11. 3 Duty To pray for the Church in all places The third duty is to be like affected and to pray alike for Gods Church in France in Germany in Denmark in Grecia in Sweuia and wheresoeuer else as well as for our selues and neere neighbours because the mysticall body of which we are members is in all these places also yea in all places scattered through the world and wheresoeuer it be yet it is all but one body one holy Catholique Church wee are to pray then as heartily for the weakening and rooting out of the popish heresie from amongst the French and the setting ouer them sincere gouernors as in the like case wee would doe for our selues we are to grieue as much for the Churches in Hungary and Transyluania so spoyled by the Turke as if it were our owne case Rom. 12. For in the body if one member be grieued all are grieued with it and so on the contrary side in like manner ought we to haue a fellow feeling of one anothers ioy and misery though in places far distant one from another 4 Duty Not to be troubled at antiquity pretended by Romanists The fourth duty is not to be driuen from our hold for the antiquity of our Religion by any popish forces seeing it is most true that our Church is also Catholique for time that is of all times and ages and that of the Church of Rome hath beene meerely forced vpon the world and in continuance of time for want of knowledge of the better came to be esteemed for the truth as Mahumetisme is amongst the multitude vnder the Turkish dominions No age as wee haue seen hath been without some witnesses hereof and no doubt but there were many more but who was there then to register such things Wherefore let vs not wauer in our faith but maintaine it to the death seeing that
the sinnes though most loud crying of that people And for this is it that the maine sinnes against euery precept of the first Table were censured with death but it is not so with all those of the second Table Yet doe I not so rigorously presse this rule as to inferre that the least sinne against the first Table must needs bee more heynous then the greatest against the second which hath beene rashly concluded by some Can any Christian perswade mee that I commit a more damnable sinne in being ouertaken with a nap at a long Sermon or comming once late to Church then if I had murthered my owne Father Let me be throwne out of a window if I thinke that Eutychus Act. 20.9 sinned more grieuously then Cain Gen. 4 8. In gathering a proportion betweene one sin and another all respect is not to be had to the obiect against whom the offence is done but regard must bee had also of the kinde of the action committed of the malice or infirmity of the committer c. These bee sometime so superlatiue that they ouerbalance the generall respect to the obiect The comparison therefore betweene the two Tables is to receiue modification and moderation by restraints as caeteris paribus or where there is not ouermuch imparity otherwise in eodem gradu aut specie wherein affections intentions malices presumptions infirmities neglects c. are to bee counterbalanced among themselues and one against another The sixt Rule is this there is so neere a relation betwixt all the commandements of the morall law Rule 6. that whosoeuer obserueth all failing onely in one poynt is guilty of all because as S. Iames teacheth there is one and the same the Author of them all And hence it is that Of two euils Iam. 2. â—0 being mala culpae not penae not the lesser but neither is to bee chosen And hitherto of the first thing now followeth the second Rule 2. Of the singularity of these Commandements of the singularity of these commandements which is in this that euery of these foure hath both the commandement and the reason which is plaine in the three latter and is only called in question in the former because it is not placed as a reason but as a preface to all the commandements before any charge giuen Whence it is The first commandement hath a speciall reason that some haue made it a generall preparatiue perswading to the obedience of all these lawes But it will appeare I take it to bee a speciall reason of the first also and more properly belonging vnto it if we consider first that the other three being subordinate haue their speciall reasons and much more then should this being chiefest and ground of all Secondly the identity of the reason heere vsed and in the second I am the Lord thy God and I the Lord thy God am a iealous God both being alike fit to strike terrour into the offenders as the precepts are alike the one forbidding inward the other outward Idolatry so that if this of the first bee made only generall for the same cause may that of the second and neither shall haue their speciall reason Thirdly if it bee further considered how this reason doth specially fit the precept I am the Lord therefore thou shalt acknowledge me and none other I brought thee out of the Land of Egypt c. therefore thou shalt be vngratefull if thou deny me or ioyne any fellowes with me Quest 54. In which wordes is the first Commandement contained and in which is the reason Answ The Commandemennt is in these words Thou shalt haue none other Gods but me The reason in these I am the Lord thy God which hath brought thee out of the Land of Aegypt out of the house of bondage Quest 55. What are wee heere commanded Answ To haue the Lord for our God which is to loue him aboue all to feare him aboue all to put our whole trust and confidence in him and to make our prayers vnto him alone The manner obserued in handling the Commandements Explan The method which I intend generally to follow in opening the commandements is first to handle the commandement it selfe and then the reason and in euery commandement these two parts the duty inioyned and vice forbidden where the commandement is affirmatiue and contrariwise first the vice forbidden and then the duty when it is negatiue This first commandement is mixt or compounded of both thou shalt haue me for thy God and none other 1. Duty Inioyned Touching the duty it is to haue and to set vp in our hearts and practices the Lord Iehouah who only raigneth in Heauen and in earth for our God which is the maine and principall scope of the whole Law euen as the maine duty of a Subiect towards his Prince is to acknowledge him and to sweare allegeance vnto him which if it be not what will all other Lawes and Statutes auaile What likelihood is there of being contained in obedience in other things Surely none at all but that the person which is vnconformable in the first will liue like a disorderly Riotour and dangerous Traytor So if we refuse to set vp the true God in our hearts which is our vowing allegiance what other account can the Lord make of vs but as of a company of Out-lawes and vnworthy to liue in the Common-wealth of his Church and to bee fellow-Citizens with his Saints Now the Lord is not then acknowledged this duty is not then performed when we make profession in word and outwardly of seruing the true God but when wee loue him in the highest degree when we feare him trust in him and seeke vnto him in all our necessities Wherefore Almighty God in commenting vpon this precept in other places of his holy Word hath shewed expressly how earnestly hee requireth all these things 1 Duty To loue God First for loue he vrgeth it with such a Preface and straineth himselfe to so many varieties in pressing it as if hee would make knowne that all else were nothing without it Heare O Israel Deut. 6.3 saith he by his seruant Moses and take heed to doe it that it may goe well with thee and that thou maist increase mightily c. And againe Heare O Israel the Lord is God only Verse 4. Verse 5. thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might 2. For feare he calleth for it by his Prophet 2. Duty To feare God Mal. 1.6 as they would haue him to account them for his seruants and children If I be a father where is mine honour if J bee a master where is my feare saith the Lord of Hosts And our Sauiour Christ so preferreth this feare as hee putteth downe all feare of great ones in this world in regard of it saying Feare not him which can kill the body but is not able to kill the soule but feare
euen as the holy Scriptures yea which is horrible before them and against them It is a farre greater wickednes accounted amongst them to omit auricular confession once in the yeare which was inuented by man then to leade a vile life all the yeare long to taste a little flesh vpon the Friday then to wallow in the filthy sin of vncleannes that a Priest be coupled vnto one lawful wife then that he defile himselfe with many whores Pap. pharis cap. â—7 to neglect a vow of going on Pilgrimage then to breake the necessarie vow of obedience in diuers Morall and Christian duties to God and man c. and therefore whereas any light punishment sufficeth when Gods lawes are broken such as breake any of their traditions are punished with imprisonment banishment death Neither doth it make any whit the more for their iustification whereas they pretended them to be the Traditions of holy men and ancient for this was the colour of the Pharisies theirs were the Traditions of the Fathers yet they were threatned for teaching and following them as Papists doe at this day Yet on the other side this hindreth not but that a true Christian Church may without any imputation of Idolatry inuent according to Ecclesiasticall prudence and impose decent circumstances of time place habit and gestures for the outward clothing of Gods worship so they be neither burthensome in multitude nor superstitious nor vnsauorie but tending to edification good order and comlines whereby the sincere inward worship may be not choaked but cherished Such are those which our blessed Mother hath thought fit to reteine as being vsed of old in the purer age before the corruptions of Popery crept in but as for the later Ceremonies which are the very spawne of Romish superstition our Church hath most piously and wisely cast them out of her doores I pray God and hope they shall neuer rush in againe Iohn 4.20 Secondly an Idoll is worshipped and not the true God when as men rest in the outward work of his seruice without the truth of heart and spirit For God is a Spirit and all true worshippers worship him in Spirit and in truth As the Apostle saith of comming together to the holy Communion 1. Cor. 11.20 When ye come together into one place This is not to eate the Lords body So is it of all other duties the outward hearing and preaching of the Word the outward praying singing and giuing of thankes are not alwayes acceptable seruice vnto God but when the life of the Spirit and heart is annexed The drawing neare with the lips when the heart is away is abomination to the Lord. And herein againe are they of the Church of Rome to be taxed for that they place the worship of God in outward things in kneeling knocking crouching kissing crossing repeatings praying vpon Beades sprinkling with holy water going on pilgrimage c. and some dull and ignorant people of our Church which serue God with the bare reciting of the Pater noster Creed and ten Commandements with resorting to the place of his worship and inwardly profiting no more then stocks and stones All these and the like doe please the Lord no better with their seruice then Kain did with his sacrifice or the Iewes imperfect offering Lastly an Idoll is worshipped and not the true God when men presume to compasse about the Lords Altar with vnwashen hands when they come impenitently to doe any holy duty For the Lord professeth that he is not delighted in any such seruice yea that he requireth it not yea which is more that it is abomination vnto him Wherefore he dealeth with the Iewes in this case by his Prophet Esay Esay 1.12 as a man would deale with his professed enemy who notwithstanding maketh a shew of loue by offering his best seruice he sendeth him as it were to meete them vpon the way and to stay them from their incense and Sacrifices new Moones and Sabbaths bidding them to bring no more oblations in vaine and professing that hee is weary of their solemne Assemblies c. and the cause hereof was for that their hands were full of bloud that is they liued impenitently in oppression and wrong and other heynous sinnes Now if God be not serued but grieued and made weary by being thus serued what else can it bee but an Idoll vnto which homage is done when holy duties are vndertaken by wicked persons liuing and proceeding in their sinnes Whence wee may see the fearefull estate of sinners which make a trade of wickednesse they runne still more into sinne euen into the worshipping of an idoll when they would be holyest when they would giue God honour they doe most dishonour him when they would bring a present to pacifie his wrath they make him more angry and to bid them bring no more oblations in vaine Wherefore whosoeuer thou art that wouldest please God by doing the parts of his worship present him first with a broken heart and contrite Spirit for thy sinnes as Dauid did Psal 51. Luke 16. wash the feete of the Lord with thy teares as Mary Magdalen did be deiected and haue a sense of thy sinnes foulenes as the poore publican had Rom. 7. let there bee an hatred of that which thou hast done as in Paul let there be a forsaking of sinne as in him that shall haue mercy Prou. 28.13 and then shalt thou bee like to bring an acceptable present and not to depart without thy full load of mercy and iustification Quest. 60. What are wee heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word The duties of this Commandement Explan This duty of doing all the parts of Gods worship according to his will c. doth necessarily follow vpon the contrary forbidden viz. the following of our owne heads in the seruice of God for if we may not make our phantasies the rule of our doings then certainely Gods word alone must be our rule in all things Againe our God is so wise and prouident for our good as that it cannot but be a great disparagement vnto his care ouer vs to thinke that he hath left vs at sixe abd seauen in matters of so great moment as the parts of his worship be In the old Testament the temple was distinctly plotted out and all sacrifices particularly prescribed Matth 6. And in the new Testament the Lord directeth his Disciples not only in the matter but in the maner of fasting prayer 1. Cor 11. Chap. 14. and giuing of almes Saint Pauâ— setteth downe the maner of rightly comming to the holy Communion and how the word is to be preached and heard But yet there is difference for matter of circumstance betwixt the old Testament and the new Gal. 4. In the old as in the infancy of the Church euerie particular is set downe about euery duty for that was the time in which they
would rightly proceed in the taking of an oath For 1. Although it be a truth vnto which thou swearest yet if thou knowest it not to bee so thou art periured because thou swearest contrary to thy conscience 2. If thou swearest in doubtfull words hauing another meaning then thou knowest him to haue before whom thou swearest thou abusest this ordinance of God Thus the Iesuites play with oathes by their equiuocations and mentall reseruations and with them agree too many Shop keepers liuing vpon buying and selling that will sweare that their ware cost them thus much meaning the whole when the buyer is prizing the yard or the ell or that they were bidden such a price meaning of their wife or companions for a colour when as the buyer is made to beleeue that if they would haue taken that money they might haue solde it so yer that time with many other deuices to deceiue their owne soules 3 To sweare things impossible or vnlawfull is to mocke God as if a man should call his neighbour to witnesse his couenanting with a thiefe to rob his house or to cut his throat or if a Subiect should call his Prince to see him build an house in the aire to flie with the fowles or to make his horse speake which were meere mockeries 4. If it be not reuerently performed Gods name is indeed taken into the mouth but forgotten of the heart the Arke of God is carried but in such sort as when God was therefore displeased with Vzzâ—h Wherefore though it bee a truth sweare not vnto it vnlesse it bee weighty and thou disposest thy selfe hereunto with reuerence Quest 68. What if a man shall sweare that which is vnlawful is he not bound notwithstanding to performe his oath Answ Nay in no wise for so hee should adde vnto his sinne of swearing vnlawfully a further sinne of doing vnlawfully Psal 15.4 Explan This is plaine of it selfe to euery man of vnderstanding A man being in danger of his life is through feare constrained to sweare that hee will not discouer but maintaine a company of theeues to his power he hath offended by taking this oath but he shal much more offend if hee doth accordingly for he shall be accessary to their wickednes But the case is changed if a man by ouer-sight shall sweare any thâ—ng to his owne hinderance but without preiudice to the good of others for here the oath is to be performed This was the case of Israel as touching the Gibeonites vnto whom when they had sworne though they were brought vnto it by craft yet they feared to break the oath suffered them to liue Obiect If any man shall say if this bee a rule to be followed then euen vnlawfull oathes are to bee kept for it was vnlawfull for them to suffer any of the men of those countries to liue Sol. I answer That this was not simply vnlawfull but first if they should bee an occasion of temptation vnto them 2. If they could bring them into their power for some still remained to trie them withall 3. They were enioyned this for their owne good that roome might bee made for them to inhabit there Now the Gibeonites by their subtilty freed themselues from this danger so as that they had no power ouer them by reason of their oath to destroy them and it was but to their owne hinderance or rather as they turned it to their commodity Quest 69. Which is the fourth Commandement Answ Remember that thou keepe holy the Sabbath day sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabbath of the Lord thy God in it thou shalâ— done manner of worke thou and thy son and thy daughter thy man-seruant thy maid-seruant thy cattle and the stranger that is within thy gates for in sixe dayes the Lord made Heauen and Earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it Quest 70. What is the duty here commanded Answ To keepe holy the Sabbath day and to bee mindefull of it Quest 71. How may this be done Answ By assembling together to pray vnto God and to praise him to heare his holy Word and receiue the blessed Sacraments Quest 72. Is this all that is required to the right keeping of the Sabbath day Answ No but we must prepare our selues by prayer and emptying our hearts of sin and meditate vpon Gods workes and the Word which we haue heard suffering it so to worke in vs as that we may bee furthered in all holinesse of life Memb. 1 Explan This Commandement being affirmatiue wee begin againe with the duty for the further opening whereof we are to consider it according to the seuerall members Which are first to keepe holy a time 2. To remember and to be mindfull of it 3. To keepe holy a Sabbath 4. To keepe holy the Sabbath that day which the Lord hath appointed For the first it offereth againe two things to our consideration both what it is to keepe holy a time and wherefore it should be kept holy 1. To keepe holy any time is to separate and set it apart Quest 1 to holy duties to bee done either towards God or towards our neighbour 1. The duties to be done vnto God 3. The exercises of the Word Nehem 8.4 Verse 8. are either our speaking vnto God which is by Praier or Gods speaking vnto vs which is by reading preaching and hearing of Gods holy Word these were in vse at their holy meetings vnder the old Testament In the dayes of Nehemiah there was a pulpit made out of which both God was praised and the words of the Law read and the sense and meaning opened vnto the people that they might vnderstand And of this Iames maketh mention in the Councell held at Ierusalem saying Acts 15 21. that Moses had in old time them in euery city which did preach him seeing he was râ—â—d in the Synagogues euery Sabbath day Their Synagogues then being as our places of meeting for euery Congregation in euery towne and village and their reading was that before spoken of in Nehemiah with the giuing of the sense and thus is it that the doctrine of Moses was preached and made plaine And that this was still their custome vnto the Apostles times appeareth both from this speech of Iames being in the Present-tense and where it is noted that the Master of the Synagogue sent vnto Paul and his companions Acts 13.15 after the Lecture of the Law and the Prophâ—ts that if they had any word of exhortation for the people they should say on Which sheweth that as it is in vse amongst vs to haue a first and second Lecture and then a Sermon the people being gathered together to heare So it was in those dayes vnder the Law one Lecture was taken out of one of the fiue bookes of Moses the other out of the other parts of
to be done we must not as hap hazzard promise to doe this or that without any respect of the time but we must call to mind whether our intended time will not fall vpon the Lords day least we be constrained by vertue of our couenant sometime to pay a summe of money to take this or that iourney to meet vpon this or that worldly occasion vpon the Sabbath day Math. 27 62. Againe we must make a speciall remembrance hereof vpon the day going before for this was wont to be called the day of preparation vnto the Sabbath and it hath been an ancient custome amongst Christians vpon the Saterday after dinner to absteine from working and to dispose themselues towards the Sunday Exod 19. Neither was this preparation without cause if it were made aright by praier reading meditation and confession of sinnes that they might be clensed therefrom seeing that our infirmities and fleshlinesse doth make vs vnfit for these spirituall and heauenly duties we are made vnholy by the sinnes of the weeke and so full of filthy blemishes that we had need to wash and to purge before we come into the presence of so holy and glorious a God in the assembly of his people Euen as the Israelites were commaunded to wash and to sanctifie themselues before the day of the Lords comming downe amongst them vpon the mount so should we remember that to morrow is the day wherein the Lord hath appointed to come downe amongst vs in the place of his worship and therefore to purge our hearts from malice enuy anger and all wickednesse and to beseech the Lord for his grace and direction both to speaker and hearers that we may keepe holy-day to the glory of his name Esa 58. Lastly we must also remember and keepe the Sabbath in minde when it is past viz. by thinking vpon the holinesse which wee then made shew of in appearing humbling our selues before and hearkening vnto the Lord as though wee were schollers of his schoole that wee may bee ashamed to walke otherwise the dayes of the weeke following and by thinking vpon the instructions deliuered vnto vs that wee may at the least practise them in speciall more carefully then before For through the want of this remembrance it commeth to passe that euen they which are holy vpon the Sunday are wicked all the dayes of the weeke besides that our Sabbath-keeping is like the Iewes fasting or hanging of the head like a bul-rush for a day which the Lord doth greatly disdaine Memb. 3 The third member of the dutie here inioyned is that wee keepe holy a Sabbath that is a cessation a rest for this is so inseparably ioyned vnto the time which is to be kept holy as that take away rest and you take away the holy day for the holy day is a Sabbath a rest Therefore Leuit. 23. whereas there were many festiuall times appointed in the Mosaicall Law the feast of the Passeouer of Pentecost of the gathering of fruits c. they were all called by the name of Sabbaths Esa 1.16 What we must rest from vpon the Sabbath Now the Sabbath or rest which wee must keepe is first and chiefly from sinne and thus our life should be a continuall Sabbath according to that diuine rule Cease to doe euill learne to doe well seeke iudgement and releeue the oppressed but principally vpon the Lords day when hee is most to be honoured hereby But alas how foulely is this rest abused in these miserable times no day in the weeke being a day of such licentiousnes as this wherein as though hell it selfe were broken loose some spend their time and mony and wits in the alehouse drinking and swilling like drunken swine some waste that which they haue gotten with hard labour in carding and dicing Leuit. 2.3 Secondly this rest must bee from ordinary not absolutely necessarie labour which is further expressed in the wordes following In it thou shalt doe no manner of woâ—ke and in another place speaking of this time he saith There shall be no worke done therein it is the Sabbath of the Lord in all your dwellings this being added as a reason why no worke might be done because it is the Sabbath of the Lord as if he should haue said ye cannot keepe a Sabbath vnlesse yee cease from working 〈◊〉 ad Elpid Thirdly wee are to cease from workes of speciall times as plowing sowing reaping c. Constantine in his Epistle to Elpidiâ—s willeth that all should rest vpon the Sabbath day onely hee speaketh of dangerous weather at some time yea often in the time of planting and graffing and sowing through which experience taught that their fruit perished and was lost in which case hee giueth libertie to these businesses rather then that the good gifts of God should be lost Anno 27. Hen. 6 Others long agone prouided that no Faires or Markets should be kept vpon the Sabbath day as in the time of Henry the sixt here in England and yet before that euen before the Conquest Conâ— VVinch in the time of Canutus it was ordained that Faires and Markets and worldly workes should cease vpon that day and Charles the great commanded his Visitors that all worldly businesses should cease whether it were sowing time or planting Conc. Dingulo-sunens Can. 13. or cutting of vines c. And in an old Councell it was decreed That if any should worke his beast vpon the Lords day it should be forfeited to the King 4. We must cease from the works of our speciall callings for the six dayes are appointed for them Sixe dayes shalt thou doe all that thou hast to doe Shop-keepers ought not therefore to follow their trades of selling Millers of grinding c. and if there bee any else of the like nature they must rest from the works of their callings at this time of rest Likewise it is fit that Bayliffes and Apparitors should on this day forbeare seruing their Processes according to the decree of Leo and Anthemius who ordeined That if they should execute these offices vpon the Lords day they should bee proscribed that is forfeit all their goods 5. We must rest from worldly speeches and thoughts either by making bargaines or talking of worldly businesse or contriuing the same in our minds when we performe these duties then is the day kept as glorious vnto the Lord as hath been already noted out of the Prophet Esa 58.13 Memb. 4 The fourth member of the dutie here inioyned is that wee sanctifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sabbath day which the Lord hath appointed Now it is granted of all that the Iewes were to keepe such a Sabbath vnder the old Testament indeed but much doubt is made for the time of the new Testament wherefore here ariseth another question Quest 74. Is there any set day vnder the new Testament thus to be sanctified and kept holy Answ Yes the day which is commonly called Sunday but
his sons consecrated c. Vpon this day Christ appeared at sundry times after his resurrection the holy Ghost descended vpon the Disciples and Iohn was enlightned Arg. 6 1. Cor 2 14. A sixth argument may be drawne from the approbation and consent of all the best men who are spirituall and most able to discerne the things of God and the opposition of godlesse and most euill men who are led like brute beasts who are naturall and perceiue not the things of God For the best men haue euer since Christs resurrection obserued and kept this day with all due reuerence only the prophane and licentious haue cast away all conscience hereof Whence we may reason thus That which is embraced and held by all godly learned men but oppugned by the vngodly as not standing with their corruption is certainely the truth but such is this doctrine of the first day of the week to be the Sabbath Therfore most certainly true For the first part of this argument wherein the strength consisteth and first that that is the truth which is held by the godly with one consent our Sauiour telleth them To you it is giuen to know the secrets of the Kingdome of Heauen And if any man shall doe his will he shall know the doctrine Matth 13.11 Iohn 7 17. 1. Cor. 3.19 whether it be of God or no. And on the other side The wisdome of this world is foolishnesse before God and they which are after the flesh do sauour the things of the flesh with many like places from whence it followeth that the constant consent of all godly men is no small argument of the truth and contrariwise of the wicked And thus yee see vpon most firme grounds that there is not onely a Sabbath to be obserued vnder the new Testament but the Sabbath the first day of the weeke which the Lord hath appointed Which meeteth with sundry phantasticall opinions Errors touching the Sabbath Rom. 7. First of the Anabaptists in Germany and the Familists in England which hold that all dayes are now alike and none more a Sabbath then another neither doth it any whit helpe them that they alleage Wee are free from the Law euen as a woman when her husband is dead from the law of her husband for by the Law here is meant the ceremoniall Law the heauy yoke of which Christ tooke from our shoulders and if in any other place freedome from the law bee spoken of it is either meant of the Ceremoniall and Iudiciall or of the rigor of the Morall Law exacting perfect obedience in euery point or else threatning condemnation If they shall say Col 2.16 Let no man condemne you in respect of a Sabbath c. and that the Apostle saith reprehensiuely Ye obserue dayes and times and moneths and yeeres neither doth this make for them seeing that the first place speaketh of feasts abrogated Gal 4.10 and done away only the other of times vsed to be obserued by the Gentiles Secondly it appeareth to bee an error which is held by the Iewes by Ebion and Corinthus and the Sabbatary Christians viz. that the old Sabbath is still to bee kept as before Christ his comming for the abrogation of which these places are most plaine Col. 2.16 1. Cor. 16.1 Acts 20. c. Thirdly they also erre that yeeld a Sabbath now but hold it vncertaine whether it be the seuenth eighth or tenth Fourthly they which ho d this day but with all that it may bee changed vpon the consent of Churches sufficient cause concurring which I take it is suppositus impossibilium a surmise of things impossible Lastly they which hold the same day but meerely vpon the ground of tradition as the Papists to make their other fond and corrupt traditions in the more request 3 To rest vpon the Lords day 3. Thirdly I say that this day is not remisly to be kept by vs vnder the new Testament although it may rightly be said that the strict resting inioyned the Iewes doth cease viz. as figuring our Christ his resting in heauen after the worke of our redemption finished according to that Scripture He that hath entred into his rest Heb 4.10 hath rested from his owne workes as God did from his Yet considering that there is a rest also for Christians Heb. 4.9 as is contained in the same place There remaineth therefore a rest vnto the people of God it were great temeritie to deny a day of resting now from seruile worke holding that the Lords day is rightly kept by comming together to publike duties though the times of vacation be spent in following worldly affaires For as Gods resting vpon the Sabbath did prefigure Christs resting vpon his day so there is a rest to come vnto all Christs members in heauen which is figured out by our resting vpon the Lords day to the apprehending of which sweet and most ioyfull rest we are more sensibly quickened by tasting the sweet of resting here after six daies painfull labour vpon the Lords day Acts 15 â—1 Moreouer it is necessary that wee cease from worldly affaires that wee may be more profitably imployed about heauenly which without doubt was one end of resting vpon the Sabbath of old for they attended then vpon Gods publike seruice euery Sabbath day seeing it is said that Moses is read in the Synagogues euery Sabbath day They must therefore rest that they might labour rest temporally and labour spiritually men being vnfit to doe both these labours to the best aduantage the same day especially the spirituall if there bee an incombrance of the corporall wee beeing fitted vnto the one by nature but to the other not onely not fitted but most vnapt vnto it by nature so that wee had neede to bee bowed and bent by meditation and prayer before the publike meetings and to bee confirmed and made tenacious of the things which wee haue been taught by recounting them after these meetings And to doe thus wee haue plaine direction giuen vs in the holy Scriptures Eccles 4.17 Take heed vnto thy feete saith the Wise man when thou entrest into the house of the Lord and be more neare to heare then to giue a sacrifice of fooles this is for preparation before and after the publishing of the law Take heed saith Moses that yee doe Deut. 5.32 Deut. 6 6. as the Lord your God hath commanded And againe These words which I command thee this day shall be in thine heart this is for recounting of the word againe after And that royall Prophet professeth according to this direction I haue hid thy word in mine heart Psal 119 â—â— that J might not sinne against thee Notable is the admonition of Chrysostome to this purpose yee ought not In Mat. cap. 1. Hom. 5. when yee goe from the congregation to bee intangled presently with businesses contrary to this studie but to goe home and there to call together your wife and children to
his Law is broken Obiect Sol. If it be said the Lord will haue mercy and not sacrifice I answer this is in case of necessity not to be auoided hee meaneth not that if thou be poore he had rather thou shouldest worke vpon his Sabbaths but abstaine serue him faithfully and he will stirre thee vp mercy for thy reliefe Quest 75. Are wee bound to doe the holy duties of Gods seruice all this time without ceasing Answ No for we may refresh our selues with eating and drinking singing and musick and other honest delights whereby the mind is cheared vp and ioy and gladnesse befitting the Lords holy day expressed Hos 2.11 Explan Although we teach a strict keeping of the Sabbath vnder the new Testament yet it is not so to bee vnderstood as though wee were bound vpon this day to doe nothing but spirituall duties all the day long for in respect that we haue flesh as well as Spirit that would be wearisome to vs and would turne the Lords day which is for a delight into a heauy burthen I say therefore that wee haue liberty to refresh our selues with such things as cheare the outward man and expresse ioy befitting the Lords holy day For euery holy day of the Lord is a festiuall and ioyfull day for outward ioy and delight which is expressed by the Prophet Hosea saying I will cause all her mirth to cease her feast dayes her new Moones and her Sabbaths When hee threatneth iudgements against the land Nehem. 8.9.10 And Nehemiah inuiteth the people to eate of the fat and drinke the sweete reproouing them when they began to weepe because it was an holy day of the Lord. Whence it appeareth plainly that mirth and ioy euen externall doe well become the holy day of the Lord neither were the people of Israel euer reprooued for this but that through their couetous mindes they accompted the Sabbath a burthen and thought long to haue it gone that their seruants might goe to their labour and they themselues to their markets for in this respect they are threatned by the Prophet Amos Amos 8 5. Heare yee this that swallow vp the poore and say when will the new Moone be gone that we may sell corne and the Sabbath that we may sell wheate c. And some of them not staying the ending of the Sabbaths trod Wine presses and laded and carried out burthens against which Nehemiah prouideth being grieued hereat Nehem. 13.15 as at a great abomination Yet let no man vnderstand this so as though it were hereby tollerated to spend this day in outward and vaine bodily pastimes for for then how shall we improue it to the best aduantage of our soules as hath been already shewed wee had need and ought to doe but so farre forth we may vse bodily delight as it doth not hinder but further the hallowing of this day as it doth not expresse an heathenish feast such as were the old Bacchanalia but setteth forth a diuine feast kept in the honour of the Lord Iesus 1. Let no man therefore be eating and drinking and making merry when the publike seruice of God calleth for him Phil. 3 â—7 for that were truly to make a mans belly his God as the Apostle speaketh seeing he attendeth vpon that when he should attend vpon God in his seruice 2. Let no man so affect outward pleasure as that he should forget the chiefe pleasure and comfort of the soule by neglecting to prepare to Gods worship before or to meditate that it may sinke and take rooting in his mind after 3. Let euery man as hee is able exercise himselfe in priuate in reading and studying the holy Scriptures and praiers with other helpes to strengthen the inner man in grace and knowledge 4. Shunne and auoide all obscene and filthy pleasures which are rather corrupting then hallowing and all vnlawfull gaming or ouer laborious exercises which in the end do rather trouble and dull the Spirits then quicken and cheare theÌ„ vp Let there be no frequenting of Alehouses or Tauerns vnto riot no chambring wantonnes or in a word let there bee no mirth but what becommeth sober temperate and chaste minds fearing God and reuerencing his ordinances And that licentious persons may bee the rather restrained from their vaine pleasures vpon this day the Lord hath apparantly executed iudgement vpon diuers for contempt of this day Quest 76. Is this all that we are bound vnto to keepe the Sabbath our selues in ceasing from labour and doing the duties thereof Answ No but whosoeuer hath sonne or daughter man-seruant or maid cattell or stranger within his gates is alike bound to prouide that all as much as in him lieth obserue this day in their kind both man and beast Gen. 17. Explan The Lord the author of this commandement as in giuing other lawes he speaketh not vnto inferiours and the gouerned but vnto the gouernours as in the law of circumcision he commandeth all vnto Abraham both for the act to be done the time and manner in the law of the Passeouer he commandeth all vnto masters of families Exod. 12.21 and Moses openeth the matter vnto the elders onely so in commanding the obseruation of the Sabbath he layeth all vpon the gouernours saying Thou thy sonne thy daughter thy man-seruant thy maid thy cattell and stranger that is within thy gates Gouernours charged with children and seruants And not without iust cause because that 1. Parents and Masters of families are in Gods stead to their children and seruants and haue his titles vpon them which for what else is it but only to remember them so to bring vp those that are vnder them in all godlines and holinesse as if God himselfe did more particularly take vpon him the training vp and nurturing of them 2. Because of the neare relation betwixt gouernours and their people he is the head oeconomicall they the members of all which we know what care the head hath seeking stil to put more comlines vpon them and in these kind of members the greatest grace is holines and greatest meanes of breeding this the due obseruation of the Sabbath 3. Because of the corrupt nature wherein parents beget and bring forth their children into the world so that without grace they are fountaines of infinite misery vnto them they being by nature the children of wrath and vassals of the deuill Ephes 2.2 now what a corasiue must it needs be to the heart of any kinde-hearted father or mother to consider that they haue bred children to be fire-brands of hell and what a care then must this needs worke in them to helpe them to be deliuered here-from and the chiefest ordinary way vnto this is to bring them to the Sanctuary vpon the Sabbath to vrge them and helpe them by prayer examinations and instructions to the fruitfull obseruation hereof 4. Because they cannot looke for a blessing vpon those things about which they imploy their seruants and
kept holy from yeare to yeare continually And Judas Maccabeus 1. Mac. 4.59 after that he had purged the Sanctuarie and set vp a new Altar ordained that the remembrance heereof should bee continued with ioy by keeping a feast Dedication eight dayes together from yeare to yeare which feast Christ himselfe graced with his presence Ioh. 10.22 23. preaching in the Temple that he was the true Shepheard and that he did giue vnto his sheepe that heard his voice and followed him eternall life Leuit. 23. Thirdly because the Lord himselfe howsoeuer hee hath said Sixe dayes shalt thou labour yet vpon iust occasion hath set apart some of these at certaine times of the yeare to be kept holy as for the feast of the Passeouer of Tabernacles and of first Fruits that there might bee then a more speciall remembrance of the great benefits bestowed at those speciall times which the Magistrats his Vicegerents following to their great commendation as further occasion was offered doe plainly shew that it is not only lawfull but requisite that it should be thus in all ages amongst the Lords people And thus much for the confirmation of the first Secondly I say that as the setting apart of some of the weeke dayes is lawfull and commendable by examples vnder the old Testament so it is much commended by the practise of the pure and vncorrupted times of the new Testament It is well knowne to such as are but meanely read that the feast of Easter and Whitsontide when Christ arose againe and when the Holy Ghost descended and the feast of the Ascension Natiuitie and Circumcision of Christ were obserued in the Primitiue Church soone after the Apostles time and not long after there were added vnto these the Apostles dayes Jeron Gal 4. and then of some singular Martyrs betwixt whose daies there was yet this difference the Apostles were kept in all Churches these onely where they suffered all which Ierom testifieth in his Commentary vpon the Epistle to the Galathians chap. 4. Adding there further that then the histories of their liues and deaths were read and their godly examples commended vnto others after all which this prayer was added Concede O Deus vt quorum natales celebramus eorum virtutes imitemur Grant O God that we may imitate their virtues whose birth-daies we celebrate Now although antiquity is not sufficient of it selfe to iustifie this or that obseruation yet next vnto the Holy Scriptures it is to be reuerenced according to that of Augustine Post sacras Scripturas Aug. Tom. 2. Epist 118. ea nobis sunt obseruanda quae vel ab Apostolis profecta esse per traditionem vel a vniuersalibus consiliis definita esse iudicantur Those things are of vs to be obserued next vnto the holy Scriptures which are iudged to come from the Apostles by tradition or to haue bin defined by generall Counsels New holy dayes rightly made Thirdly I say that to set apart any day to prayer thankesgiuing c. without iust cause is superstitious and if for the honouring and praying vnto any Saint it is idolatrous for neither God nor good men haue thus made any holy dayes A iust cause is therefore 1. When any great benefit and extraordinary Cause 1 hath been bestowed for which it were grosse ingratitude not to haue a solemne time of praising God Such was the bringing of Israel into the land of Canaan which they were euer thankfully to remember at the feast of first fruits and such is the Natiuity Resurrection and Ascension of Christ the comming downe of the Holy Ghost the stirring vp and sending of the Apostles to plant the Churches of the Gentiles which is a bringing of them into spiritual Canaan to partake of the hony and milke flowing there 2. When any great and wonderfull deliuerance hath been Cause 2 wrought such was the bringing of Israel out of Egypt their deliuerance from Hamans bloudy plot and from Gorgias vnder Iudas Macchâ—beus so that the Temple was cleansed and the Altar repaired for which they kept the Passeouer the feast of Purim and the Dedication and such haue been our deliuerances from the Spanish Nauy from the Gun-powder Treason and Gowries Conspiracy for which we are to continue solemne times of praising the Lord. Cause 3 3. When some great danger is vrgent vpon a people or imminent Ioel 1.14 and hanging ouer their heads thus Ioel hauing foretold of a famine to come calleth for a fast and a solemne assembly Ionah 3. and the Nineuites when Ionah threatned their destruction hauing onely the light of nature to guide them kept solemnely three daies together fasting and crying vnto the Lord for mercy And thus haue our Magistrates godly prouided that there should be solemne publique meetings for humiliation in our great danger Anno 1588. And in the time of famine and pestilence and it were to be wished that before we bee againe pressed with the like or greater iudgements which our sins cry for some times were solemnely appointed for the pacifying of Gods wrath towards vs. Cause 4 4. When any other speciall occasion is offered for the glory of God and the edification of the Church such as bee the daies dedicated to the memory of the most worthy Saints and Apostles of Christ the remembrance of whose holines miracles and excellency reuiueth the right-affected Christian to the glorifying of God who hath so wonderfully endued men with his grace and to a zealous imitation of them in their holines and integrity Out of these cases to appoint holy daies is altogether without warrant from the Word of God and the practice of purer times and if they bee multiplied to the hinderance of the poore Labourer ouer-much from his labour and to the ouer-hooding of mens consciences they are a bondage against which the Apostle inueigheth saying How turne yee againe to beggarly and impotent rudiments Gal. 4.9.10 whereunto as from the beginning yee will bee in bondage againe Yee obserue dayes c. Obiect 1 If it bee heere obiected that this cannot stand with the Lords precept Six dayes thou shalt labour Sol. I answer that this precept must not nor can bee simply vnderstood but conditionally vnlesse the Lord shall call vs to publike duties of holinesse vpon any of these dayes otherwise the Lord himselfe had amisse appointed some of these dayes yearely afterwards for holines and godly magistrates of old had been much to blame Obiect 2 If it be further obiected that thus dayes appointed by men shall also become Sabbaths and of as great account Differences betweene holy dayes and Sundayes as the Lords day I answere God forbid for yet there is great difference betwixt the Lords day and dayes appointed by men First in regard of the stricter kind of rest required vpon the Lords day from which there is more liberty vpon other holy daies insomuch as now wee may lawfully goe or ride iourneyes keepe markets or faires and
also doe the more priuate workes of our callings so that we obserue the times of publike meetings and giue no scandall to our brethren nor offence to our Gouernours Secondly in regard of more free recreations in which wee may now exercise our selues all waies excepting the times of publike prayer Thirdly in regard of speeches and thoughts out of the publike times we may in some conuenient sort and measure talke of our worldly affaires and deuise in our thoughts for the best for them If any doe otherwise esteeme ordinary holy daies appointed by men hee doth derogate from the dignity of the Lords day as they of the Church of Rome which make more account of some Saints dayes then of the Lords day it selfe and are more carefull then to exercise their deuotion and tyrannise in their strict censures more remisse and licentious vpon this most holy day Quest 81. What is the sinne by this commandement forbidden Answ All prophaning of the Sabbath day Which is first by doing workes that are not of present necessitie by iournying by idle resting or absenting our selues about worldly businesses from the publike duties of Gods seruice Secondly by forgetfulnesse of the Sabbath vpon the sixe dayes by which wee often bring vpon our selues a necessitie of prophaning the same Thirdly when being parents or gouernours we leaue our children pupills and seruants to their owne liberty vpon this day Labour on the Sabbath Explan The sinnes against this Commandement I referre to three heads the first whereof is a direct and the greatest prophaning of the Lords day 1. For labour vnlesse wee be necessarily called heereunto such as it is only then when it is a necessary worke of mercy as hath been already shewed it is the most direct breaking of the Sabbath and taketh away the very nature of it because the Sabbath is the rest And how great a sinne this is the Lord hath sundry waies made knowne vnto his people the Iewes Which motius though they bind not vs in the same rigor as the Iewes were of old yet they are a good inducement to vs to stirre vp our reuerence vnto Gods ordinance and our care to obserue the Christian Sabbath though not in any ceremonious degree of stricktnesse yet in conuenient decency and sequestration of our selues such as may stand with Christian liberty How close the Iewes well held by God to the precise obseruation appeareth Reas 1 1. By his seuere poenall lawes against all labour though neuer so honest Exod. 31.15 and lawfull in it selfe Whosoeuer doth any worke vpon the Sabbath shall die the death Reas 2 2. How much the Lord is displeased with working vpon this day is made knowne by his iudgements executed vpon some in their prophane working He that gathered stickes was stoned to death the Israelites were held captiue in Balon seuenty yeares for their working vpon the Sabbaths Numb 15.32 Ier. 25. that the land might enioy her Sabbaths and sundry examples tending to the same purpose haue been already brought amongst the arguments for our Sabbath which I spare to repeate referring the reader thither 3. How displeasing to the Lord it is to worke vpon this day appeareth by his prouidence for the rest heereof rather then any worke should be done euen about their daily food he sendeth the Israelites Manna enough for two dayes the day before the Sabbath Exod. 16. and whereas at other times the Manna would putrifie and be full of wormes if they kept any of it vntill the morrow after they had gathered it now they did keepe it sweet and good all the next day Reas 4 4. The working vpon the Sabbath hath been at all times condemned by all good men endued with Gods Spirit Moses is most earnest in many places against it Nehem. 13. Nehemiah threatned to punish the Merchants that came to Ierusalem to sell their wares vpon the Sabbath dayes and Esay Ieremy and the rest of the Prophets doe all of them put to their helping hands to roote out this sinne of working vpon the Sabbath day Wherefore if thou makest conscience of stealing because the Lord hath forbidden it make conscience also of doing the workes of thy calling vpon the Sabbath because God hath so strictly forbidden it so seuerely iudged it so carefully prouided against it and stirred vp so many holy men to beate downe this grosse abuse 2. For iournying I shall not need to adde any thing because it hath been specially intreated of already what iourney is allowed and what a breach of the Sabbath Only wee may take with vs this one memorandum that the Lord hath so precisely forbidden trauaile as that he hath charged Exod. 16.29 Tarrie euery man in his place and let no man goe out of his place vpon the seuenth day viz. about his worldly vnnecessary busines though it may seeme vnto thee to bee time gained so that thou shalt not bee hindred now from thy worke vpon the weeke day or though it may seeme otherwise to redound to thy benefit Let them consider this that forecast to make their iourneyes specially vpon the Lords day surely this wisdome commeth not from aboue but from the deuill whose thou art Iohn 8 44. whilest thou doest his will 3. For idle resting and sitting at home all day or most part of the day Idle resting when others assemble themselues to the worship of God or sleeping and lying longer in bed in the morning so that a man cannot prepare himselfe fitly and come in due time to the place of Gods publike worship this is also a most vnworthy vsage of a mans selfe vpon the Lords day He that doth thus like the vaine eccho resoundeth the last word of the Lords precept Thou shalt Sanctifie the Sabbath taking onely Sabbath an idle resting vnto himselfe and therefore as idle watchmen appointed ouer Gods people that see the enemy comming and danger at hand yet doe onely sit still and behold it but sound no trumpet to giue them warning shall be so farre from any reward of their office that the peoples bloud shall be required at their hands so these idle Sabbath-keepers shall be so farre from the blessing attending vpon such as sanctifie a Sabbath as that they shall bee called to account for this pretious time lost through their idlenesse and the vsurpation of that to their owne ease which they were bound to spend to Gods glory Let all therefore that would consecrate this day as glorious to the Lord flie this idlenesse and learne of Nehemiah to rise early in the morning at the least in their hearts to sanctifie the Lords day and duly repaire whilst God inableth to the place of publike meetings otherwise to keepe holy-day at home as his infirmities permit 4. For absence from the publike duties there bee many that content themselues to sit at home Absence from Church and reade some good prayers and other good bookes especially if the weather be but a little
by Ely as a drunkard I am not drunken my Lord saith shee rnd as Sarai reuerenced her husband and called him Lord or by a title of reuerence The ninth is to order all our speeches and gestures so as that we passe not the bounds of reuerence for what auaileth it though thou bow the knee and giue titles if thou scorne or deride him in vnseemely speeches or behauiour as C ham that cursed sonne against his father Noah Genes 9. The tenth is to vncouer the head before Superiours and to stand vncouered if the qualitie of the person doth so require And as these be the parts of reuerence due to superiours and they that wilfully offend herein doe not only passe good manners but sinne against Gods Law Hauing hitherto spoken of such as are to bee honoured for their authority or place it followeth now to be spoken of all others which are to haue any honour done vnto them for any dignity or worth appearing in them Men worthy of Honour by Learning and knowledge And these are first men worthy by learning and knowledge or by any other excellent qualitie in them Thus King Salomen was honoured of all the Kings round about so that many sent him presents and many came from farre to see him The honour due to such is highly to esteeme of them to praise them according to their worth and to preferre their acquaintance and friendship After this manner did the Queene of the South 1. King 10. Acts 18.24 honour Salomon for his wisdome and Luk Apollos for his eloquence and power in the Scriptures and Paul Titus and the Brethren sent to Corinth for their holinesse and integrity calling them the glory of the Church of God 2. There is a kinde of worth also in men euen for this because they are Christians Phil. 2.3 and we are all members one of another for which cause euery man is first to esteeme another better then himselfe because other men are not so vnworthy in our knowledge as wee our selues 2. Rom 12 10. In giuing honour we must goe one before another and not in taking such should our humility be 3. As we meet one another in the way giuing due salutations this was often prescribed to the first Christians as by Peter 1 Pet. 5.14 Greet yee one another with the kisse of loue And by Paul Rom. 16.16 c. prouided alwayes that if any were knowne an enemy to the truth 2 Ioh. 10. they should not bid him God speed Not that there is danger in saluting strangers in a Christian common-wealth where all are supposed Christians as some haue foolishly thought but if any be knowne to be Christs enemie 3. There is also a kinde of Worth because of Gods ordinance Thus men are to giue honour to women 1 Pet. 3.7 as to the weaker vessels and not for their weaknesse to despise them and to think them vnworthy of all respect because that howsoeuer the woman is weaker then the man yet shee is also the childe of God and an instrument of much good in the Church The honour therefore due to them is the like to that which hath beene sayd towards man in the like cases And thus much of the honour commanded heere Now wee are to speake of the duties of persons honoured which as is contained in the answer is to walke worthy the honour due vnto them from inferiours 1. The duty of Parents towards children Ephes 6.4 Gen. 18.19 And first to begin with naturall Parents Their duty towards their children is first to giue them good education as it is commanded Parents bring vp your children in the information and feare of the Lord. Season them with knowledge of the first principles and command them to doe accordingly as father Abraham of whom the Lord saith I know Abraham that hee will command his sonnes and his houshold after him t at they keepe the way of the Lord as the vessell is first seasoned it will fauour long after 2. Discreetly to chastize them for their faults whilst they are young according to that 2 Duty Heb. 12.9 Wee haue had the fathers of our bodies which corrected vs. And Hee that spareth the rod saith Salomon marreth the childe They are now young and tender plants and may easily be set to rights deferre till they bee growne and then as Elies children they will be incorrigible and accursed of God 3. Duty 3. Not to exceed in giuing correction but tempering the vinegar of sharpe correction with the oyle of gentle exhortation Ephes 6.4 so that they be not prouoked as the Apostle saith vnto wrath For too harsh vsage is so farre from amending them as that it doth obdurate and harden them like vnto the smiths anuil with continuall beating vpon it 4 Duty 4. To prouide like good parents for them both food rayment and the like and in time conuenient fit marriages and if ability will serue some competencie of liuing For it dishearteneth a childe much to see his father spend all vpon vanity and without all prouidence for his children or when they do their duty and earne something with their labour to haue it taken from them and to bee left without comfort Good Parents haue beene euermore prouident Gen. 25. as Abraham who left Isaac his inheritance and gaue so much as was fit to his other children Ruths very mother in law was carefull to prouide for her a good husband and this is commended to all Parents by S. Paul 1. Cor 7. 5. Duty 5. To beare an equall affection towards their children vnlesse there be inequality of desert otherwise it breedeth enuy amongst brethren and vndutifulnesse to Parents Thus was it amongst Iaacobs children who sought the ouerthrow of Ioseph for his fathers too much cockeriug him and this was a fault in old Isaac as he knew afterwards placing his affection most vpon Esau Parents must take heed therefore that they prefer not the eldest so giuing him all as that they leaue nothing for the rest nor yet the younger depriuing the eldest without iust cause of his duâ— for either way there is a breach of naturall duty What is a iust cause of disheriting the eldest Gen 49. we may see in Iaacobs last will where Reuben the eldest is put besides his right for incest and Simeon and Leui for bloud-shed So that no deformity or defect but onely sin which putteth out of Gods fauour ought to put any besides this right Lastly to be graue sober honest holy and in all things to giue the example of a father that is of one in Gods stead vnto his children for it is a vaine thing in parents to forbid their children lying swearing drinking and to be lyars drunkards and swearers themselues to bid them feare God and serue him and to bee prophane themselues Rather as Iosuah thou must be the first and chiefe in all goodnesse saying J and my houshold will serue
discourse is had hereof in the Epistle to the Hebrewes Thirdly to the office of a Prophet that he might reueale the will of his Father vnto vs enlighten our vnderstandings therein and continually pray to the Father for vs. Of Christ vnder this name did Moses foretell Deut. 18.15 The Lord shall raise you vp a Prophet from amongst your brethren like vnto me him shall ye heare chiefely meaning the head of all Prophets Jesus Christ And according to this office it is said Ioh. 1.18 The onely begotten Sonne who is in the bosome of the Father he hath declared him and again In these last dayes he hath spoken to vs by his Sonne Heb. 1.1 whereas he was wont to speake sundry waies by his Prophets as if hee should haue said now he hath spoken once for all by his greatest Prophet of all Ioh. 6.20 The Sonne of Mary the Virgin is this Iesus and Sauiour of the world annointed and none other in the world besides for vnto him agreeth the time of the Messias birth and suffering the manner of his comming of a pure Virgin poore and in the forme of a seruant of the tribe of Iudah of the seede of Dauid the wonders he should worke the vniuersall Peace ouer all the world the departure of the Scepter then from Iudah the testimony of diuels the heathen Gods and prophets the witnesses from Heauen at his baptisme his miracles in healing maladies raysing the dead darkening the Sunne his glorious resurrection and ascension the miserie of his enemies the Iewes and the wonderfull acts done in his name by his seruants the passage and power of his Gospell through the world the subiection of kings Scepters thereto the continuance of it to this day manger the rage of tyrants and persecutors Seuenthly that I am to beleeue in his name it is the summe of his preaching Repent and beleeue in the Gospell And this is the worke of God saith he that ye beleeue in him Ioh. 1.12 whom he hath sent And they only are iudged to bee such as vpon whom he will bestow eternall life which receiue him and they onely receiue him which beleeue in his name 1. Duty Now follow the duties by which we are to expresse this faith in Iesus Christ which are sundry First a thankefull admiration of this vnspeakeable fauour of the Lord towards vs we were miserable vnder the curse and through feare in bondage to the diuell all our life long 1. To prayse God for Christ there was no way to be deliuered but the glorious Sonne of God must become vile and wretched man the King of Heauen must put off his glorious robes lay aside his princely Scepter and come out of his royall throne of heauen from riding betweene the wings of the winde and bee basely cloathed as a seruant bee ruled like a babe and lodged in a stable with bruit beasts If mans heart be not lifted vp to more then ordinary thankfulnesse for this the very heauens will wonder the earth will bee amazed and the stones will vtter his praises and cry out vpon mans ingratitude Mary that blessed virgin that bare him breakes out into Magnificat anima mea c. My soule doth magnifie the Lord Luc 1.40 and my Spirit reioyceth iâ— God my Sauiour Iohn that was to be his cryer did but heare the sound of his mothers feet whilst hee was yet in the wombe and skipt for ioy vers 41. and Simeon no sooner saw him but as though ouercome with ioy falls into Nunc demittis Luc. 2.29 Lord now lettest thou thy seruant depart in peace according to thy word to omit Zachary and Anne The Angels and shepheards singing wondring and setting forth the Lords praise for these things But wee vnworthy wretches looke for as much good at his hands yet do no way ioyne in thankfulnesse with this holy company When Moses with the Israelites had beene deliuered from the Egyptians by the red Sea they sung praises Iude. 3. When Deborah and Barack were freed from the Midianites they sang praises and so did Mordecay and Ester when they had the vpper hand of their enemies euer still we heare the sound of praises and greater deliuerance is wrought for vs but where bee our praises what testimony doe we giue of our thankfull hearts therefore 2. Duty In humility to serue one another Phil. 2. The second duty is humbling our selues to seeke the good one of another for the Apostle propounds this as a sound argument This minde was in Christ that being equall in glory with God he became vile for our good therefore wee ought to humble our selues for the good of our brethren and Christ himselfe vseth the same He takes water and washeth the feet of his Disciples and wipes them with a towell Math. 23. saying What I haue done see that yee doe likewise Wee must thinke that wee are best and greatest Christians when wee are most seruiceable through loue one towards another according to that Hee which is chiefe amongst you Ioh. 13.15 let him bee seruant to all This is the honor and Lordship ouer one another that we must affect and the higher our places bee the more must wee exceed this way Not as some foolish Monks haue done to shew the lowlinesse of their minde embrace lazarous persons kisse their vlcerons bodies and drinke the very water wherein they haue been bathed nor yet wilfully to impouerish our selues of all worldly goods with the Mendicant Fryers Gal. 6.1 for it may rightly be said Who required these things at your hands But first wee are in meekeesse to restore such as are fallen through infirmity and not proudly insult ouer them Secondly we are to lay aside our greatnesse and superiority ouer our brethren in the case of offence and to goe vnto them and be reconciled according to that of our Sauiour Christ Math. 5.23 If thou bringest thy guift vnto the Altar and there remembrest that thy brother hath ought against thee goe first and bee reconciled to thy brother and then come and offer thy guift and not to stand vpon this I am a better man then hee let him come to me if he will Thirdly we are euen to forget our estates and to visit poore mens houses in the case of sicknesse and to put to our helping hands for the reliefe of our brethren in the case of danger by any sudden casualty according to that allegation to the comfort of Christ his sheep at the last day Math. 25. Exod. 23.5 J was sicke and in prison and yee did visit me and to that precept of old If the Asse of thy very enemy falls vnder his burthen in the way thou shalt helpe him vp againe Fourthly we are to abate of our dainty fare and of our costly apparell yea we must spare out of our owne bellies for the comfort of others in the time of extreame want according the commendable practice
of the Christians in Macedonia of which the Apostle witnesseth when the famine was at Ierusalem saying 2. Cor. 8.3 According to their power I beare them record yea beyond their ability that they were willing 3. Duty To be lifted vp in heart to heauen Col. 3. The third duty is in the remembrance of this admirable Vnion of God vnto man whereby man is beyond measure graced to put vpon vs high spirits both by hauing our hearts lifted vp to Heauen where our nature sits at the right hand of God and also by being vndaunted at the greatest dangers that may befall vs or at the greatest terrours that the Deuill can strike into vs Psal 23. wee must say with Dauid Though I walke in the vale and shadow of death yet will I feare none euill for the Lord is my Shepheard for the Lord wee may say is in vs and with Paul God is on our side who can bee against vs. Rom 8. Wee must stand fast in the euill day when wee are assaulted not with flesh and bloud but with spirituall powers Eph 6.12 For if our eye bee but opened to see who is with vs as Elisha prayed for his seruant Lord open his eyes wee shall assuredly bee without feare 2 Kâ—ng 6. more being with vs then against vs. If it were a duty flowing from faith to be high-spirited according to the world I know that many yea all would easily frame themselues vnto it for euery mans spirit is too high this way all meditate matters too high for them But this highnesse must be abated and brought low that roome may be made for that which ought to be Thou must not be altogether without an high minde for euery man is by all meanes to striue to exceed heerein onely be sure that it aspire to the highest thing of all which is Heauen 4. Duty To reuerence Christ our Lord. The fourth duty is to yeeld due reuerence to this Lord and gracious Iesus of ours for that wee are his hee hath bought vs Neither are wee vnder our enemies hands neither are our bodies our owne that I may speake with the Apostle wee are bought with a price therefore glorifie God in your bodies 1. Cor. 6.20 He may rightly challenge at our hands as the Father doth If I be a master where is my feare or my reuerence Now Mal. 1.3 Phil. 2.16 what this reuerence is is expressed to the Philippians God hath giuen him a name aboue all names that at the name of Iesus all knees might bow c. that is that all might outwardly reuerence the name Iesus be reuerently affected inwardly at the very sound thereof and submit themselues to obey his will at the very first comming of the same to their eares for that it is of him who is our Lord Iesus as may best bee vnderstood by comparing this place with that of the Prophet vnto which the Apostle alludeth Esa 45 23. I liue saith the Lord euery tongue shall sweare by me and euery knee shall bow vnto me For swearing by Gods name is vsually put for worshipping and seruing him Wee are therefore to serue the Lord Iesus and in all things so to behaue our selues in our soules and bodies as those that remember they haue such a Lord. Masters must entreat their seruants gently Ephes 6.9 for that they also haue a Lord and maister Iesus Christ vnto whom they must giue account all higher powers and great persons must so vse their authority ouer others Math. 24. as that they may not be found by this their great Lord Math. 25. smiting their fellowse at his comming all men of all sorts must take heed that they haue so vsed their talents as that they be not found to haue gained nothing at his comming If thou bee such an empty and barren Professor of Christs name and seruice though thou weare his badge though thou with thy mouth call him Lord yet hee will bee a terrible Lord to thee at his comming hee will cut thee off and giue thee thy portion with hypocrites hee will bid Take this bad seruant binde him hand and foot and cast him into vtter darknesse Quest 25. Which is the second degree and in which words Answ He suffered the death of the Crosse for my sins set forth in these words He suffered vnder Pontius Pilate was crucified dead and buried Gen. 49. Explan Hauing explained the first degree of the humiliation of the Son of God we come now to the second He suffered vnder Pontius Pilate That is a Heathen Iudge set ouer the Prouince of the Iewes by the Roman Emperour for hitherto they had Gouernours of their owne according to the Prophesie of old Father Iaâ—cob saying The scepter shall not depart from I dals nor a law giuer from betweene his feet vntill Sâ—â—loh comes Euseb Ioseph For Herod the sonne of Aâ—tipater was the first stranger that was Gouernour ouer them and the two and thirtieth yeare of his raigne was the sonne of God borne and in the two and fortieth of Augustus Caesar the Emperour Olympiad Luc. 3.1 194. And after this Herod was Pontius Pilate set ouer Iudea vnder the Empire of Tiberius Caesar Before these were men of the Hebrew Nation Rulers there viz. Aristobulus Hircanus and Antigonus thirty fine yeares and so ascending vpward to the times of Iudas Macchabeus c. Vnder the gouernment then of this Pontius Pilate Christ began to execute his office for which he was sent viz. To preach the Gospell both by himselfe and his Disciples and continuing thus to doe and to worke many miracles was spitefully entreated of the wicked Iewes for the space of three yeers and vpward then villanously betrayed by one of his Disciples apprehended abused crucified being full thirty three yeeres of age Hee was dead That is he was not onely fastened to the Crosse to the shedding of some of his blood where the nailes entred into his hands and feete but there gaue vp the Ghost was after pierced to the very heart with a speare so that water and blood came out and being found certainely dead he had not his legges broken as theirs were which had beene crucified with him And buried That is for the more certainty that his spirit was departed out of him he was taken downe from the Crosse and laid into the graue And this briefly shall suffice for the meaning Now followe the testimonies and grounds of holy Scripture out of which this is taken First 1. Proofe that he suffered vnder Pontius Pilate 2. That he was crucified and dead 3. That he was buried 4. That he did vndergoe all this for our sinnes For the first It would be ouer-tedious to rehearse all that the Lord suffered according as it is recorded at large by the Euangelists We may therefore referr all briefly to these two heads First to that he suffered before his manifesting himselfe to the world whilst he
not for me but weepe for your selues and for your children So are we to weepe for our selues the cause of this heauines being our naughtinesse Zach. 12.5 They shall see him whom they haue pierced saith the Prophet and shall weepe euery familie apart c. so there is no true Israelite so stoically void of all motion but hee will weepe to see how by his sinnes he hath stricken through as it were with sorrow his most louing friend master Ephe. 5. and maker If a man hath foolishly runne into any such vnlawfull actions as that he must needes die therefore or some speciall friend vnto whom his heart is most entirely knit he is more then flint-like hard if it pricks not his very soule and much more if a woman hath done thus and her best beloued husband must suffer But such is the Lord Iesus vnto vs and so ill deseruing are the actions which we haue and doe daily runne into either wee our selues must die therefore and still most hideously liue euer dying or our best friend in the world vnto whom wee are a spouse and he the husband must lay downe his life for vs yea he hath done it and we cannot but daily behold it in the Gospell O then let vs weepe with Rachel and not bee comforted let our hearts breake with sorrow for our so heynous iniquities and let it continually afflict vs inwardly as wee are continually subiect to sinning and the rather for that so doing we shall bee comforted according to that Blessed are those that mourne Math 5. 2. Cor. 7.10 for they shall be comforted and godly sorrow breedeth repentance vnto saluation neuer to be repented of 1. Duty Mortification of sinne Heb. 6.6 The second duty is the mortification of our fleshly members and sinfull concupiscences and that for three speciall causes First because that by liuing still in sinne we come to bee accessarie to this odious murdering and killing of the Lord of all for they that liue obstinately in sinne do crucify againe the Son of God and make a mocke of him so farre are they from beleeuing in him crucified Their daily practise is to draw Christ vnto the crosse to driue nailes into his hands and feete to scoffe at him and to runne him in with a speeare to the very heart howsoeuer in word they defie and spit at such practise Rom. 6.4 Secondly because all such as vnto whom Christs death is effectuall to doe away their sinnes are conformable vnto him in his death and buriall All that are baptised into Christ haue put on Christ and are by baptisme buried with him into his death c. If the head be dead and buried the members cannot be aliue still no more can any true member of Christ bee aliue vnto sinne such as is euery true beleeuer hee doth but prate then and not beleeue that Christ was crucified dead buried whosoeuer liueth still willingly in any sinne Thirdly because no man following the trade of sinne can be Christs disciple For such an one must deny himselfe that is to be as hee is naturally and according to the carriage of his owne disposition and so follow Christ Hee must forsake all and goe after him if occasion require father and mother brethren and sisters house and ground and life it selfe that is all profits all pleasures and whatsoeuer most precious things might be an hinderance vnto him As hee that would bee into any mans seruice entertained must vtterly forsake his old seruice vnto his maisters enemy otherwise hee cannot belong vnto him No more canst thou belong vnto Christ if thou be still exercised in the workes of sinne his vtter enemy Besides beleeuing the sufferings of Christ procures wonderfull loue of Christ and where this loue is there is a continuall endeauour in all things to please him If these things bee so if the Son of man should come now to iudgement should he finde faith vpon the earth I feare hee should finde but a very little and but in very few 3. Duty Patience in suffering The third duty is patience and ioy in suffering any thing for Christs sake and the Gospels as those which are glad of any occasion to shew their loue for so great loue of his And wee are chiefly to reioyce heerein for two causes First because that by suffering wee are made like vnto him according to this his speech Math. 15.25 whereby hee incourageth his disciples Jt is well for the Disciple if he be as his Maister and the seruant as his Lord and wee shall be rewarded like vnto him afterward for he saith Reioyce be glad for great is your reward in heauen v. 5.22 We are to be like minded vnto Vriah who being bidden when hee came weary from the warres to goe to his owne house to cheare vp himselfe and to delight in the company of his wife answered nay 2. Sam. 11. my Lord Ioab c. lyes in tents in the fields and shall I doe thus surely I will not and so was content with his perhaps hard lodging amongst the Kings seruants so doe all true Christians say what did my Lord Iesus suffer pouerty hunger thirst violence and wrong was hee harbourlesse abused and hanged on the Crosse and shall I neuer thinke my selfe well but when I am rich honoured and abounding with all good things of this life God forbid I will be glad rather if I bee counted worthy to suffer with him crosses persecutions troubles or death it selfe Secondly because that in suffering for his truth hee doeth grace vs for so much as hee takes vs for his Martyrs and witnesses as if the King should choose certaine men out of his dominions to be his Champions to maintaine his honour furnishing them in such sort as that they could not bee ouercome though they must striue and take great paines in playing their parts yet they would doe it cheerefully and ioy much herein for that they would take it as an honor done vnto them by the King more then vnto others for euen thus doeth the Lord Iesus honour those whom he cals forth to suffer for his truth they be his Champions chosen to maintaine his honour and he prouides assuredly so for them as that they shal ouercome according to that glorying of Paul Rom. 8.37 In all things we are more then conquerors through him that loued vs. And this was it that made the Apostles glad for being beaten They reioyced Act 5.41 that they were counted worthy to suffer any thing for his sake The fourth duty is to remaine vnterrified with the pangs 4. Duty and approaching of death vnto vs because our Lord Christ hath dyed and in dying hath ouercome death hee hath taken away the sting of death which before made it terrible for the sting of death is sinne and the strength of sinne is the law but for the one he hath satisfied by his death the strength of the other he
teares 2. Duty Joy in all bodily sufferings Secondly it begeteth an exceeding contentment and comfort in all our sicknesses bodily pangs and sufferings Christ Iesus hath endured greater pangs then any of this kind can be our sins deserue greater then these Wherefore as a poore prisoner in for some capitall crime but againe released for his life and onely chastized with some few stripes will reioyce in the middest of these his petty sufferings remembring what hee hath escaped So wee being in misery in this world but deliuered from the euerlasting torments due vnto vs for our offences cannot but reioyce in the middest heereof seeing wee haue escaped that misery ten thousand times greater Yet I sincerely confesse that though these reasons and motiues bee yeelded vnto as prouing the truth of this doctrine namely that Christ did thus suffer in soule yet they inforce not that this must be the sense of this Article There are many true positions in Diuinity concerning the actions and passions of our sauiour which are not euident Articles of faith nor directly intended by any parcell of the Creed So then I neither presse vpon any mans iudgement heerein nor obtrude mine owne but rather referre both my selfe and my Reader to the iudgement of the more learned in our Church Quest 27. Is this all the humiliation of the Sonne of God for our redemption Did hee no way else abase himselfe for vs Answ Yes hee became obedient to the Law also that by his obedience and righteousnesse wee might stand righteous in the sight of God Christ obedient to the Law Explan Howsoeuer this bee not expressed in the Creede yet is it implicitely set downe in that he is said to bee made man borne of the Virgin Mary and to haue suffered that is to haue beene obedient to sufferings for being man hee is vnder the Law Gal. 4. â— as witnesseth the Apostle God sent his Sonne made of a woman and made vnder the Law that hee might redeeme those that were vnder the Law and becomming obedient euen vnto the death of the Crosse his obedience to the will of his Father cannot but be admirable and S. Paul seemeth hence to extoll it Phil. 2.8 saying Hee became obedient to the death euen to the death of the Crosse And that which may thus be gathered from the words of this confession is plainely testified in sundry places First that hee obeyed the whole Law of God and then that hee did this for vs that wee might be accepted for obedient and righteous That hee obeyed the whole Law of God is testified both generally Math. 5.17 I came not saith hee to dissolue the Law and the Prophets but to fulfill them And againe as hath beene already shewed in that he was vnblameable and without spot and no man could accuse him of sinne and particularly for that no duty required by the law morall or ceremoniall was omitted by him The loue of God required by the morall Law did shew it selfe in him when hee whipt those out that bought and sold in his house and when hee verified that Prophesie The zeale of thy house hath eaten me vp The loue of man in him aboundantly appeared in his vnweariable going about to doe good in his free healing of diseases and casting of Diuels out and in his compassionate feeding of thousands sundry times in the wildernesse being like otherwise to perish Againe for the ceremoniall Law He was circumcised the eighth day and his name called Iesus Luc. 2.21.22 c. when the dayes of his mothers purification were accomplished he was presented in the Temple an oblation offered for him according to the Law When hee had clensed the ten Leapers hee bad them goe Luc. 5.12 and offer their guift which was commanded by the Law of Moses and so he did euer when hee had clensed any Hee kept the Sabboths of the Iewes Math 26. Heb. 9.28 hee frequented the Temple and kept the Passeouer and lastly being an high Priest hee sacrificed himselfe vpon the Altar of the Crosse for the sinnes of his people All this hee did and that necessarily because the first Tabernacle was yet standing nothing ceremoniall was disanulled vntill the rent of the vaile in the Temple at his death and therefore hee could not haue beene perfectly righteous had hee omitted any of these things Christ fulfils the law for vs. 1 Cor. â— 20 Secondly hee did all this for vs that wee sinfull creatures might become righteous through him according to that Hee is made of God vnto vs wisedome righteousnesse sanctification and redemption And in another place 2 Cor 5. That wee might bee made the righteousnesse of God through him And more largely to the Romanes That which was impossible to the Law Rom. 8 3. in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh condemned sin in the flesh that that righteousnes of the Law might be fulfilled in vs that is that Iesus Christ his freedome from sinne and perfect righteousnesse in keeping the Law might turne vnto vs to righteousnesse We could not keepe the Law neither can we perfectly as is declared at large in the seuenth to the Romanes and many other places Now it is not enough then for vs to obtaine eternall life that the Lord Iesus should beare the punishments due to our sinnes but he must also fulfill the Law for vs according to that Doe this and liue 1. Duty Cheerefulnes in striuing to keepe the Law The duties which we must performe to shew our faith in this are these First cheerefulnesse in striuing to fulfill the will and Law of God in all things for though we be vnprofitable seruants when we haue done what we can yet this is our comfort that through our Lord Iesus wee are good seruants that wherein we are wanting he hath fulfilled for vs. A scholler is commanded to make such an exercise as hee is no way able to doe a seruant is bidden to carry such a burthen as he hath no strength or power vnto Now this may vtterly discomfort both the one and the other and because they knowe they shall vndergoe stripes what paines soeuer they take it may iustly harden their hearts against al paines but admit that the scholler hath a friend to helpe him that the seruant knowes how otherwise to prouide for his carriage they will readily and with a good cheere goe about their taskes appointed vnto them We are the Lords schollers we are the Lords seruants the exercises appointed vs bee too hard our burthens too heauy but we haue here a sufficient friend that helpes vs one whose shoulders are ready to be put vnder euery burthen that ouerlodes vs Oh then how readily should we goe about our taskes how cheerefully should wee striue to doe whatsoeuer the Lord hath appointed vs seeing that in so doing we shall assuredly please him and haue a
risen he is not here Luk. 24.6 saide they vnto the women that came to imbalme him Remember how be spake vnto you when he was yet in Galilee Thirdly Ioh. 20.18 Mary Magdalen Who came and told the Disciples that she had seene the Lord and that he had spoken vnto her and other deuout women that followed him to the Crosse concerning whom Cleopas in his conference with the Lord saith Luk. 24.22.23 c. Certaine women made vâ— astonied saying that they had seene a vision of Angels which said that he was aliue Now by the way is to be noted that women first of all of mankind were vouchsafed this ioyful sight of Christ risen againe and chiefly she which had bin the fowlest sinner Mary Magdalen I meane not Mary the blessed Virgin to intimate vnto vs that our comfort in Christ his resurrection comes not to any in regard of their own worthines any way for then he would first haue called man to testifie the same who is the head 1. Cor. 11. the image and glory of God or if not man some excellent woman such as Mary the Virgin or Elizabeth or if not some so excellent one at the least not noted for some great fault But whereas hee doth cleane contrariwise hee shewes that as no vnworthinesse past can hinder vs of Gods grace in Christ so no worthinesse in vs being naturall can further the same Fourthly the very enemies of Christ the wicked souldiers that watched at his sepulcher they came into the City Math. 28.11.12 and shewed the High Priests how they were affrighted with the Angels and Christ his comming out of the sepulcher but they had large money giuen them to say that whilst they slept his Disciples came and stole him away Which their report did not disproue their first testimony because so manifest a lye For 1. it was contrary to their knowledge and notice giuen to the High Priests and againe the very words conuince them of lying insomuch as that they say Whilst we slept his Disciples stole him away for if they slept how durst they haue confessed it their charge of watching being so strict if it were true that they slept how could they say what was done in the time of their sleepe Fiftly we haue many witnesses at once of his Disciples Ioh. 20.25 hee appeared to ten of them being together in one roome and the doore shut to the very day of his resurrection who certified Thomas then absent hereof and because he was then incredulous eight dayes after verse 26.27 he shewed himselfe againe when Thomas was amongst them also who feeling and seeing the prints of his hands and feet and side made with the nayles and speare cryed out My Lord and my God Moreouer hee ouertooke two of his other Disciples the same day wherein he arose as they were trauelling to Emmaus and after much conference manifested himselfe vnto them who so desires to finde more witnesses may see the 21. of Iohn the first of the Acts and 1. Cor. 15.6 c. And the same was long before typically set foorth in Adam cast into a dead sleepe whilest the woman was taken out of his side and then wakening againe after which manner Christ sleeping by death had his side wounded whereout came water and bloud which giue the very being to his Spouse the Church and then after a while he reuiued againe Then was it set foorth in Isaac whom his Father Abraham receiued in a manner from the dead being bound and laid vpon the wood for a sacrifice Ionah was cast out of the Whales belly the third day when he had beene before in the bottome of the deepe And thus much for the testimonies and proofes of this clause For the duties arising from this Faith they are two First 1. Duty To liue as at peace with God Rom. 4. Chap. 5.1 Ephes 2 to liue as those that be at peace with God For as he dyed for our sinnes so hee rose againe for our Iustification and being iustified by faith we haue peace with God before wee were enemies and so much at varience as that we are said to haue beene without God in the world but now this difference is taken away and we are throughly reconciled Now that we may liue as such we must practice these foure things First contentation Rom. 5.2 and ioy in tribulation as is added in the same place not onely haue we peace with God but reioyce in tribulation the Prophet Esay saith that He gaue his cheeke to the nippers Esa 50.8 and his back to the pinchers for the Lord God saith he will helpe me and if the Lord will helpe vs what can hurt vs if he be on our side may we say with the Apostle Who can be against vs Secondly Rom. 8.33 because our felicity stands in the continuaÌ„ce of this peace we must by all meanes remoue whatsoeuer may breake it and because sinne seperates betwixt our God and vs Esa 59.1.2 wee must remoue this chiefely farre from vs. Thirdly because strangâ—nesse may easily breake off peace loue and familiarity encreaseth it and cuts off occasions if any arise we must haue our Ligier-Ambassadors as it were lying in the Court of Heauen for vs viz. our prayers by which we may obtaine the continuance of this and if any contrary occasion be offered cut it off Wherefore wee are often warned of this Pray continually and in all things giue thankes 1 Thes 5.17 and Christ by Parables shewes often Luc. 16.28 that we should pray importunatly and without wearinesse for euery day there cannot but bee occasions offered on our part of breaking this peace wee being so weake and subiect to fall therefore euery day must our prayers ascend to the heauens Fourthly because God hath his Ambassadors of Peace the Ministers of Gods Word amongst vs we must vse them reuerently and redily hearken to all good motions which they shall make vnto vs on Gods part lest the Lord seeing our base vsage of them and our regardlesnesse of such wholesome instructions as they offer vnto vs in his name grow angry and refuse to keepe any more peace with vs. We must therefore take into our mouthes Rom. 10.14 that of the Prophet How beautifull are the feet of those that bring glad tydings of peace and glad tidings of good things We must yeelde those that labour in the World double honour 1 Tim. 5.17 as the Apostle saith they are worthy 2. Duty To rise vp to newnesse of life Rom. 6.4 The second duty arising hence is to rise vp to a holy and new life from the death of sinne as Christ our Lord arose from death to life Like as Christ was raised vp from the dead to the glory of the Father so should we also walke in newnesse of life yea we must doe this if we would not haue the second death to rule ouer vs according to
these damned creatures and it is such presumption as that whosoeuer vseth it Rom. 2.1 shall not escape the iudgement of God according to that Thou art inexcusable O man whosoeuer thou art that iudgest c. And it is a flat precept not onely for some but for all 1. Cor. 4.5 Iudge nothing before the time that the Lord comes who will lighten things that are hid in darknesse and make the counsels of the heart manifest And what neede we to care what iudgements of idle headed men passe vpon vs seeing that it shall not stand as they iudge but as the Lord iudgeth Rom. 8.33 Let vs therefore get the Lord to bee on our side and so not care how man in his iudgement is against vs. But yee will say what are wee not to iudge others at all whereunto then tends that of our Sauiour Christ By their fruits shall yee know them Act. 8.23 I answer yes we may by way of caution iudge others in whom we see the workes of darkenesse to abound for the preseruation of our selues and others who for want of information and notice taking might otherwise be subiect to the infection of their poyson Againe we may iudge to make theÌ„ ashamed and to come to repentance from their dead workes as Peter did Simon Magus But to iudge that is to pronounce but in our hearts any man a cast-away thus to cease vsing meanes as vnto a brother of his reformation except such an one as hath sinned against the holy Ghost which how knowe we this this is to enter into Christs iudgement-seate and to procure ineuitable iudgement against our selues If it be further demaunded and are we so lightly to esteeme mens iudgements how is it then that wee are bidden to procure things honest before all men yea before those that are without viz. Infidels and vnbeleeuers I answere that this is spoken in regard of iust occasions of being censured which we must by no meanes giue nor make any shewe hereof but walke so blamelesly before all men as that they which speake euill of vs as of euill doers may bee ashamed and seeing our good workes glorifie God in the day of their visitation 1. Pet. 2.12 1. Cor 4.3 But if walking thus thou be yet iudged thou needest not with the Apostle passe for this iudgement of man 3. Duty To watch against the Lords comming Math. 24.38 The third duty is euer to be vigilant and watchfull against the Lords comming because it will be sudden as of a theife in the night The same which I say vnto you saith our Sauiour Christ hereupon I say to all men watch All comfort is promised to them that watch and waite for his comming and all terror is threatened to them that doe otherwise Now this watching is wel doing with the good seruant who being found thus Math 24. is bidden to enter into his masters ioy it is to haue oyle in our Lampes with the wise virgins viz. soundnesse and sincerity of Religion who were admitted to nuptiall delights with the Bridegroome Math 25. 1. Thes 5.5 to walke in sobriety and temperance as children of the light and of the day to whom the comming of the Lord shall not be vnawares And to be watchful in this maner is also most necessary because that by our workes we shall be iudged and where then will our place be if we be not euer thus exercised For not onely shall we be iudged according to our workes in generall but according to those wherein we are taken at his comming if we be then working wickednes Ezech. 18. if we be taken wallowing in sinne no good thing which we haue done shall aduantage vs but the fearefull sentence of condemnation will passe against vs for the sinne wherein we are found Wherefore as wee beleeue this so let vs expresse it by our daily setting a watch ouer our wayes by our starting vp without delay from our falls least the Lords comming to iudgement preuent vs by our obseruing and taking all occasions to encrease the number of our good workes in our seuerall callings according to our ability that thus we may be sure to be found in the number of those vpon whom the sentence of absolution shall passe Come yee blessed of my Father Math. 25. into the Kingdome prepared for you for I was hungry and yee fed me naked and yee clothed me sicke and in prison and yee did visit me c. 4. Duty To pray for the confusion of Antichrist The fourth duty is to pray for the further manifesting of Antichrist to all the world that hee may be stripped of his triple crowne and all his robes of honour more then imperiall and be pointed and wondred at of all men as a monster amongst men a seducer plainly set vp by the old couzening serpent the diuell as we read in the booke of the Reuelation For these things must be and then will Christ come to the comfort of all the faithfull 5. Duty To be strong in the faith of Christ The fift duty is to be strong in the faith of Christ against all the assaults of Sathan and manfully to resist his attempts to driue vs into despaire in regard of our sinnes and vnworthinesse for Christ our Sauiour not any other shall bee our Iudge according to that of the Apostle vttered to the encouragement of all faithfull people It is God that iustifies Rom. 8.33 the Lord Christ the great Iudge of all that acquits thee euen he that dyed for thee who then shall condemne Thy cause shall come before him that loued thee thus dearely when thou wert yet an enemy but now much more by faith being reconciled who then can lay any thing to thy charge Rom. 5. assuredly none Be not therefore faint-hearted but make resistance herein against the Diuell and he will fly from thee 1. Pet. 5.9 The more weakely thou acquittest thy selfe in this the more fearefull thou art the further art thou from faith in Christs comming to iudge all the world Quest 32. What doe you learne to beleeue concerning God the Holy Ghost and in which words Answ I learne to beleeue that he is God equall with the Father and the Sonne and the Sanctifier of all the elect people of God in these words I beleeue in the holy Ghost Of our faith in the holy Ghost Explan These few words of the Creed doe teach no lesse concerning the holy Ghost then is here set downe I beleeue in the holy Ghost that is as I beleeue in the Father and in the Sonne and doe hereby acknowledge both Father and Sonne to be God so by bâ—leeuing likewise in the holy Ghost I acknowledge the Holy Ghost to be God also againe for that God is but one as hath beene already shewed in acknowledging the holy Ghost to be God I confesse him to be one and so equall with the Father and the Sonne Furthermore
truth by the Scriptures I answer This is a very silly shift indeed for are not the Scriptures translated the very Scriptures of God as well as the Originalls If there be difference of translations it is no more but as if the same history written in a strange tongue should be tolde in English by diuers some expressing it after one manner some after another Now for this little difference in words no man I suppose will say that no certainty can be had of the truth of the thing told by such as are vnskilfull of that tongue but that he may the rather perceiue the truth because they all agree in the matter which they interpret Yet this is not the onely thing that bringeth them to the knowledge of the truth but to the first beginning of knowledge As the people of Samaria were brought first to beleeue in Christ by the report of the woman with whom he had talked but afterwards they professed that they did beleeue not because of her words Iohn 4.42 but for that they had heard him themselues so they acknowledged the truth at the first because they finde it so written in translations but afterwards because they are certified by the Spirit and their faith is not built vpon men as the Church of Rome doth slanderously alledge thus pulling themselues by the eare Obict 5 The Familists and Brownists If it be still further obiected that this iustifieth those inordinate heady persons the Brownists Anabaptists Familists c. for that in simplicitie seeking for the truth in the Scriptures they do find it to be the doctrine taught amongst them and cannot find ours to be so I answer that they doe fouly deceiue the world vnder the colour of simplicity and religion for that they seeke not the truth but to bring the truth to the fauouring of their conceipts as may easily appeare to such as shall obserue their insolent carriage and lewdnesse which they follow vnder the pretence of conscience Moreouer as Gamaliel well noted vnto the Councell gathered against the Apostles Acts 5.38 If this cousel or this worke be of men it will come to nought but if it be of God yee cannot destroy it So may it be sayd of them If they were of God they should at some time or other haue flourished but in that their worke comes to nought it is a signe that it is of man For they haue long troubled the world and yet they are at this day almost none As their fighting hath beene for shadowes and about no substance so haue these fantasticall Enthusiasts themselues as shadowes vanished away Obict 6 Of Lutherans and Caluinists Lastly if it be obiected that yet it wil remaine doubtfull notwithstanding this rule of the holy Scriptures whether the Lutherans or Caluinists so called be the true Church of God because they both propound vnto themselues to find out the truth hereby both are content thus to be brought to their triall and both do almost flourish alike I answer That howsoeuer the Lutherans be grieuous enemies vnto their brethren especially some more harsh and hot-spirited amongst them yet we doe thinke so well of them in regard of the points wherein we consent together as that wee hold them to be the true Church of God also The onely thing that misleadeth them is that they are addicted too much Iurare in verba Magistri that is to sticke to Luthers teaching who no maruell though he could not see to reforme all things himselfe alone and so were ouertaken with some small errours If they be not so charitably affected vnto other reformed Churches the Lord rectifie both their iudgements and affections in his good time 1. Duty To â—râ—quent the Word Preached Now follow the duties of this faith The first is diligently to frequent the preaching of Gods word and duely to read it because it is Gods voice whereby he calleth vs into the company of his people it is that whereby we must finde out his Church it is that by searching whereof we must finde eternall life 1 Peter 2.2 as saith our Sauiour To this S. Peter exhorteth As new-borne babes desire the sincere milke of the word for this the Bereans are commended vnto this all are by the Prophets and Apostles vrged as hath beene already shewed Other writings without this are but as pits that wil hold no water Wherefore as thou louest thine owne soule suffer not thy mouth to be musled by any massing Priest or thine eyes to be turned herefrom for feare of seeing as â—ue did that which may turne to thy destruction nay looke warily into this word pray heartily that thine eyes may be opened to see the truth lest by turning away thou come to destruction and know it not Ioh. 3.20.21 He that is in the truth seeketh not to haue the mouthes of all others stopped but is willing to let euery man speake and so it will appeare the better that the truth is with him If there be any then that cannot abide that others should bee heard but only themselues what shal we thinke of these men but much more if they cannot abide their chiefe witnesse of which they bragge to be heard speaking Surely we will say their matter is naught it cannot bee otherwise And what shall we thinke then of the Romanists which straightly tie their people from reading any Aduersaries writings yea from the holy Scriptures the chiefe witnesse of the truth Their matter must needes be naught and their workes euill as our Sauiour teacheth He that euill doeth hateth the light neyther commeth to the light lâ—ast his deede should be reprooued but he that doth truth commeth to the light that his deedes may be made manifest that they are wrought according to God 2 Duty To cleaue constantly to the Protestant Churchâ—es The second dutie is to stick inseparably to the Protestant Churches as hauing the true and infallible markes of the Church of God viz. the word purely taught and the Sacraments rightly administred and to account all the faire shews of the Church of Rome in the antiquity vniuersality c. but as the whiting of Sepulchres which inwardly are full of rottennesse and dead mens bones For trees often times seeme a farre off to be men but come neerer and with better light and they are soone discouered what they be So the Church of Rome which is but a trunk or dead tree in respect of the liuing Church of God may seeme the Church by this diuine light and if we be held thus a farre off but come neerer and bring the light of Gods holy word and it will appeare as it is there being no page almost in the Scriptures but some way depraued by their false interpretations none of the Sacraments but so loaden with their superstitious ceremonies as that there is scarce any appearance of their first institution Wherefore whatsoeuer it shall cost vs though all our substance and liues yet let vs
fire to purge them Christs blood alone hath done it his merits hide all their blemishes and through him they are accounted worthy to enter immediatly into Paradise to receiue their peny of eternall glory Math. 20. though they haue wrought but one houre of the day If any perfection be ascribed to any in this life it is meant onely of integrity and vprightnes of heart and not of perfect degree of holines and absolute fulfilling the law in all things Math. 13. For the holinesse of Gods visible Church that this is in regard of the best not of the greatest therein our Sauiour Christ maketh it plaine in his comparisons comparing the Church vnto ground wherein corne is sowne some falling in the high-way some vpon thornie some vpon stony grounds there being for all these but one good ground and vnto a field wherein is sowne both good corne and tares by the enemy which grow vp together c. now all this ground thus sowne hath the name of corne ground though the best of it onely be corne So is it with the Church it is called holy by reason of the faithfull not of the most or greatest therein which are tares or thornes and briars comming vp amongst the corne And this hath euer beene the estate of the Church 1 Cor 10. vnder the law They were all baptized vnto Moses and did all eate the same spirituall meat and did all drinke of the same spirituall drinke yet with many of them was God displeased and vnder the Gospell the Church of the Corinthians was troubled with incestuous persons with branglers and with drunkards the Church of Gallatia with false teachers and many so inclined vnto them that the Apostle feared that he had spent his labor in vaine The 7. Churches in Asia named in the begining of the Reuelation had many bad members in them and the same is true of all others before and after them Math 5. Lastly for the holinesse of doctrine taught in the Church this is so necessary that wheresoeuer it is wanting it is a certaâ—ne signe of a false Church of a Strumpet of Satan and no spouse of Christ Euen as salt when it hath lost his sauour or a light hidden vnder a bushell is no light no salt good for any vse but to be troden vnder foote of men so is the goodliest Church corrupted in the substantialls of doctrine it is no more worthy to be honored as Christs spouse but to be spurned and trampled vnder foote as his most treacherous enemy The teaching of the true Church is Christ his owne teaching according to that He that heareth you heareth me Mat. 10. 1 Cor. 11.23 1 Pet. 2.2 Deut. 13. And I haue receiued of the Lord that which I haue deliuered vnto you And as new borne babes desire the sincere milke of the word not mixed and corrupted with the poyson of false doctrine Yea whatsoeuer signes be shewed and wonders done the company of those that teach Idolatry or any grand error fighting against Christs kingdome or vilifying his precious blood and mediation is to bee auoided it is a sure signe that they are false Prophets wicked teachers 1 Duty To separate from the Church of Rome For the duties of this faith The first is to make vs still to be more seperated from the Church of Rome for that shee sheweth her self in this to be a very strumpet a false Church Witnesse her teaching that it is vnlawfull for Priests to marry howsoeuer vnable to conteine when as the Apostle calleth this the doctrine of Diuels forbidding to marry Whence it commeth to passe 1 Tim. 4.3 that in stead of holy Priests she is full of filthy fornicators and standeth to the iustifying of those abhominations teaching that it is better for them to haue many whores then one wife that simple fornication is no more Campeg Comitiâ—s August an 30. Piâ—â—bius Ecciâ—â— then aureÌ„ scalpere â—o scratch a mans eare Wherefore without making any scruple is whoredome publikly practised all ouer Italy infinite stewes are tolerated in Rome by the Pope who taketh a yeerely pension of 30000. crownes therefore which they call lactis census Pope Clement would haue women common vpon this ground By the order of nature the vse of all things should be common Conc. Toll â— Caâ— 7. In a certaine councell vnder Pope Leo the first it was decreed that hee which hath no wife but a concubine in stead of a wife should not be expelled from the communion if he were content only with the coniunction of one woman or concubine And vpon this liberty giuen it would offend all chast cares to heare the reports of their filthines in Rome made by such as haue beene there One saith Elias Hasen muller Hist Ordinis Jesunici cap. 10. that being at Rome hee saw Prelats and Priests take with them openly from the Churches common whores and carry them in their Coaches to their houses and gardens and in the time of processions that honest Matrons durst not come abroad for feare of them laying in waite to take them The same man further protesteth Cap. 7. that he can truely holyly testifie that in Italy and Germany he found not fiue Priests amongst an hundreth which had conteined themselues from the filthy company of whores And why should this seeme strange seeing the Popes themselues haue beene so beastly Baleur Innocent the eight had sixteene bastards Pius the fourth was so vile a lecher as that in his old age hee tooke things to prouoke lust so exceeded that he died in the bosome of his strumpet as his Epitaph doth witnesse Iohn 13. set vp publique stewes and being reproued by the Cardinals he cut off the priuities of one the nose of another the hand of another c. till at the last hee was slaine in the bed of adultery by her husband whom he thus abused Who so listeth may read more in Platina and others writing of their liues But this may suffice to make all true Christians in stead of louing to loath the Roman Church whose inerrable Head being such what shall we iudge of the tayle If they shall say that as great corruptions of manners are found amongst the Protestants also our Apologie is that it is the enuious man which hath done this there is no such corne sowne in the field of our Church but wholsome and holy we abhorre these as the diuels tares and shame to defile our paper with writings patronizing these euills as they doe yea wee say with the Apostle Absit God forbid that such abhominations should raigne in the Church of God 2. Duty To study to far holy The second duty is for euery man to study to bee holy an hater of sinne and a louer of vertue to striue against all false waies and to endeauour after perfection of obedience to walke in sinceritie Ephes 4 and to banish Hypocrisie seeing that all the true
pardon of our sinnes For the duties of this faith The first is to pray vnto God earnestly euery day aboue all things of this world for the pardon of our sinnes because this is so great and wonderfull a grace For if a man were greatly endebted and for his debts imprisoned or sold for a slaue euer so to continue in most hard bondage would hee desire either good cheare or apparell pleasures or fits of ease wealth or health in comparison of freedome from this miserable estate in like manner seeing wee bee so farre indebted by our sinnes and thus made miserable slaues of the diuell why doe wee craue so earnestly against worldly wants and for worldly good things and not rather against our sinnes and for this blessednes to be deliuered from them And the rather because if our sins be vnremitted we cannot looke to speed in any other desire for our sins do separate betwixt our God and vs. Esa 5â— 2. Ios 7. All the time that sinfull Achan was in the Israelites campe they could not preuaile against Ay 1 Sam. 28. when Saul had sinned he could get none answere at Gods Oracle either by vision by Vrim or by Prophets so whilst wee are in our sinnes we may aske indeed but wee shall not haue we may make many prayers but not be heard for the prayers of the wicked are abomination to the Lord. Wherefore let this bee the first and chiefe thing which wee pray for in all our supplications and as we will vse all humility and importunity to speed of some speciall benefit and renew our â—uite from day to day that wee may speed so let vs neuer giue ouer praying vnto the Lord for the pardon of our sinnes being a benefit of benefits and the most necessary thing for vs in the world 2 Duty To loue the Lord. The second duty is to loue the Lord and our Sauiour Iesus Christ with all our hearts and with all our might because God is the Author of this great grace Christ Iesus hath merited the same for vs. A miserable bankrupt owing a thousand pound if hee should haue all forgiuen him if some rich man would vndertake the payment of his debts for him and set him vp that he might liue a freeman againe and exercise his trade in as good manner as euer hee did before were a most ingratefull wretch if hee should not loue so great a benefactor and that vnfainedly all his life but much more vngratefull should wee shew our selues when as the Lord hath raised vs from our bankrupt estate being indebted not a thousand pounds but ten thousands of talents yea millions without count and made vs blessed and happy if we shal not loue his Maiesty without all dissimulation and therefore study to please him all our dayes With what thankfulnesse doth S. Paul exult for his deliuerance from sinne by Iesus Christ when being but euen now at the point of despaire he presently liftâ—th vp himselfe through faith of the pardon of his sinnes hauing cryed out miserable man â—hat I am who shall deliuer me from the body of this death hee presently answereth himselfe Thankes bee vnto God through Iesus Christ our Lord. Rom. 7 14.2â— How desirous is he by publishing Gods mercy to the world to expresse his wonderfull thankfulnesse for this wonderfull grace when so openly hee confesseth When I was a Persecutor and a blasphemer and an oppressor God had mercy on mee â— Tim 1. â—3 And thus greatly affected should we be not in word but in deed in that wee study to set forth his glory as hee did and in all things not to please men but God they which doe otherwise loue not the Lord whatsoeuer they say but as the Gentiles who by their sinnes dishonoured him are said to haue beene so are these haters of God and hated of him Rom. 1. 3 Duty To cease from sinne The third duty is to breake off all our sinnes by righteousnes and not continue any longer therein because wee haue beene already enough endangered through sinne nay if wee liue in sinne we are still in the same danger seeing the workers of iniquity are shut out of doores whatsoeuer they plead for themselues If a man through surfet hath fallen into any dangerous disease which had like to haue cost him his life but be againe recouered he will take heed of falling into the same againe and likewise if hee had fallen into a deepe pit or into any other great euill so should we being restored from the surfet of sinne being lifted vp from the dangerous pit of wickednesse hauing escaped through Gods great mercy the greatest euill that could haue befallen vs wee should I say bee at defiance with this euill and aboue all watches watch against sinne And the rather because wee doe otherwise still remaine indangered through this deadly surfet wee still lie and are like to lie without all helpe in this horrible pit till wee exchange for the pit of hell The Lord hath not so much as promised or spoken any syllable tending to a promise of forgiuing sinnes but to such as forsake their sinnes He is often in these and the like comfortable speeches Ezech. 18. When a wicked man shall turne from his wickednesse and doe that which is lawfull and right hee shall saue his soule aliue He â—hat confesseth and forsaketh his sins shall haue mercy c. Prou. 28.23 but where is it to be found that men liuing in their sinnes shall saue mercy that such as goe on in their wickednesse shall haue their soules aliue not any where in Gods booke but the cleane contrary that they shall die in their sinnes that they shall haue iudgement without mercy according to that Thou which after thy hardnesse of heart that cannot repent doest heape vp to thy selfe wrath against the day of wrath Rom. 2 4. so that it must needs then be the diuels booke whence men learne that they shall bee forgiuen although they goe on in adding sinne vnto sinne and so neglect all holy admonitions of breaking off their euill course of life Quest 46. What is meant by the resurrection of the body Answ That although the body after death lye rotting in the graue yet at the last day it shall be raised againe by Gods great power and being ioyned to the soule shall stand before Gods iudgement seat to giue accompt of all that it hath done whether good or euill and bee rewarded accordingly Explan This last article as it consisteth of two members the one the resurrection of the body the other the life euerlasting so haue I propounded to speake seuerally of them because they are both weighty points and deepe misteries Touching the resurrection of the body it is nothing else but that first I do acknowledge that our bodies are all fraile and weake and how many yeares soeuer they continue yet fall to the ground they shall at the last euen as they were taken
direction vnto vs For neuer more guides in euery corner poynting and haling men as it were to the right way yet neuer were they so little regarded which bringeth our profession into a suspition amongst the enemies as teaching good workes to be needlesse vnto life but they shall answer for it who are an occasion of this blasphemy 3. Duty To remember euerlasting life in all troâ—bles The third duty is to vse the remembrance of eternall life as a salue against all sores as a cordiall to comfort our hearts against our greatest heauinesse Are we in misery in pouerty in pangs in disgrace in danger in the middest of continuall crosses What are all these to dismay vs the Lord hath prouided an excellent estate for vs euer enduring our suffering of these things is but momentany the Lord hath assured his seruants of Heauen and of Crownes of glory how can he then but giue vs deliuerance from these things supply our temporall wants in his good time Nay which is more the Lord hath sweetned the bitter pils of the troubles of this world by working through them the health of the soule by making them meanes of further assurance that wee are his children and that hee is our Father and by leading vs through them as through the right way vnto the euerlasting life 1. Cor. 11.28 Heb. 18. Iam. 1. If a begger might haue twenty pounds for trauelling in the wet and cold one night or for some few stripes to be giuen vnto him with a rod hee would not bee much grieued hereat no more would we at our crosses if wee had faith to be assured that instead of these wee shall haue an other day so great glory and the lesse would wee murmure at it because our stripes be vpon vs worthily as if a poore prisoner that had deserued death should bee set free and rewarded with a great summe of money for willingly submitting himselfe vnto some light chastisement Rom. 5.1 Let vs therefore not onely be content to beare our crosses but with the Apostle through faith reioyce in our tribulations and praise the Lord for them as Iob did saying Iob. 1. 4. Duty To pray for the â—astening of glory The Lord giueth and the Lord taketh away blessed be the name of the Lord. The fourth duty is to pray that this time might bee hastened 4. Duty To pray for the hastening of glory wherein we shal enter into life and euen to reioyce when we see it approach to any of vs in particular because it will be so happy a change for vs of mortall for immortall of weakenesse for strength of dishonour for glory and as one dying said of tinne for siluer of copper for gold Wee must learne therefore to be like vnto the Brides which saith Come Reuel 22.17 Vers 20 2. Cor. 5.1 and vnto St. Iohn who when he had had some sight of these things said Euen so come Lord Iesus Wee sigh saith Paul desiring to be cloathed vpon that is to goe out of this clay house and to ascend to our house in heauen What faith haue they then that by the course of nature or by the danger of sicknes being brought almost home to this house desire to be farre away from it againe How vnseemely a speech is it in olde men to say I would I were young againe how lamentable a feare in sicke men to heare that they shall die let vs be more strengthened in these things that at our departing hence we may truly beleeue and haue euerlasting life Standing vp at the Creed There be two circumstances further vsed in the rehearsing of these Articles the first is the rising and standing vp which is a ceremony neither vaine nor superstitious as some suppose but they thinke amisse that more reuerence is hereby done to the Creed which is no Scripture then to the written word of God For first of all it is not vaine because it serueth to testifie our consent to the points rehearsed and is a silent confession of the same faith by all the Congregation as in the time of prayer all kneele by this gesture manifesting their consent with the Minister in this heauenly action In other duties done at Church in publique there is not the like reason of following the Minister in his gesture whether hee readeth expoundeth or preacheth because that in all these the Hearers are Patients and he onely an Agent Read more of this aboue at the end of the fift Question Whereto may also be added that this gesture of standing vpright is the most sutable and conuenient as being the posture of soldiers and champions ready to fight vnto the death for that faith which they then proclaime by recitall Amen Why added The second circumstance is the addition of this word Amen signifying verely or certainly or vndoubtedly It is added 1. To shew that we doe not in word only beleeue these things but from our very hearts 2. Not waueringly but certainly and without doubting 3. Not as though it were in our power as if we were secure for our firme and stedfast beleefe of these things but earnestly crauing this faith at the hands of God and thus it is as much as So be it The abuse of the Creede All which shewes the wonderfull abuse of this Creed first first amongst heretikes which say these words with their mouthes but the contrary in their hearts some denying beleefe in the Sonne of God for that they hold him to be meere man and God onely in name as Princes are called Gods vpon earth as the Arians Some in the Holy Ghost as the Macedonians for that they affirme him to be seruant and inferiour to the Father Sonne some deny beleefe in the holy Trinity for that they beleeue only in one God holding the distinction of persons a monstrous fiction of man as the Anttrinitaries And some againe denying Christs bodie 's reall being in heauen because they hold it to be present in euery Masse his Office of mediation sitting at the right hand of God because they appoint other Mediators to commend vs vnto God and the beleefe of the remission of sins with the life euerlasting because they teach doubting till the last gaspe The Creed abused by the Papists 1. Cor. 13.13 Secondly this Creed is further abused amongst the Papists because when they pretend to make a confession of their faith they doe onely confesse their hope which is a distinct thing from faith according to the Apostle There remaine these three things Faith Hope and Loue Now besides that they teach Faith to be a beleeuing in generall of all the Scriptures to be true they make it to be all one with hope through the mercy of God of being saued Thirdly it is further abused by all infidell-like Christians which say with their mouthes I beleeue in God c. But like Parrets not regarding what they say not considering the fearefull estate of such as want
though wee doe still the things of the Law for that neither feare leadeth vs thereunto not rudenesse maketh it hard but Gods Spirit leadeth vs and fitteth our hearts so vnto them as that all things become delightfull and easie And this is the meaning of the Apostle when he saith Such as are led by the Spirit Gal. 5.18 are not vnder the Law and when in another place he saith 1. Tim. 1.9 The Law is not giuen to the righteous but to the lawlesse and disobedient Rom. 8.1 Fourthly in regard of condemnation the lawes curse Without Christ all are vnder heauy plagues and punishments denounced in the law against the transgressors but Christ comming hath set all such as belieue in his name free here-from according to that There is no condemnation to such as are in Christ Iesus and againe he hath deliuered vs from the curse being made a curse for vs. Without Christ Gal 3.13 2. Cor. 8. doe what we could we should still haue bin vntoward and wicked seruants and accursed but through Christ our will is accepted and we are deliuered And thus yee see how there is freedome from the Law and yet the Law continueth Wherefore neither the licentious Antinomi nor the phantasticall Anabaptists are to be heard which deny all vse of the Law vnder the Gospell and maintaine that the motions of the minde onelie which they call Reuelations are to bee followed Neither are wee to account otherwise of that new inuention then false and fantasticall and flowing meerely from idle fantastict braines which teacheth the freedome from the Law to be the Gentile freedome vnto whom it was neuer giuen but onely to the Israelites neither doth belong vnto them but onely so farre forth as it agreeth with the Law of nature and is explaned in the Gospell This is new because all antiquity was ignorant of it Tertullian knew it not for otherwise he would not haue taught as he did that God gaue Moses his Law to all men and not to the Iewes onely that reuerend Father Athanasius was ignorant of it Lib. aduersus Jud. prop. 2. for otherwise hee would not haue taught that the Law was not brought in for the Iewes sake onely neither were the Prophets sent onely to them but were appointed to this Athan. de Lege Euang. that they should be Masters and Pedagogues to the whole world and that they might be accounted a publique and holy schoole as well in those things that belong to the knowledge of God as to the discipline of the soule And the like may be said of all other Ancients witnesse their continuall labouring to commend Moses and to magnifie his writings that they might breede a reuerend opinion hereof in the vnbelieuers Wherefore this is a new deuice and as it is new so is it dangerous many waies and to be taken heed of Let vs then knowing the truth cleaue vnto it knowing that Christ hath giuen no liberty to sinne against the Law in the smallest things let vs still walke as strictly in regard of the Law as if we had no libertie at all there-from that thus we may be answerable to our times of freedome by Christ Iesus and being led by the Spirit haue comfort that we are not neither shall euer be vnder the curse and condemnation of the Law from which thou Lord finally deliuer vs. Amen Hauing been long enough already in the generalities touching the Law we are now to proceed vnto particulars Quest 51. How many Commandements bee there and how are they diuided Answ There be ten which are diuided into two Tables Explan This number of the Commandements as also the diuision was made by God himselfe who gaue them written as hath been already shewed in two Tables of stone to his seruant Moses The Commandements deuided into two Tables and herein therefore doe all Writers agree both ancient and moderne both Protestant and Popish the onely difference is about the right distinction of these Commandements For some haue placed fiue in either Table as the Iewes Philo and Iosephus learned Writers amongst them Some haue placed three in the first Table and seuen in the second as sometime Augustine did to expresse the mysterie of the Trinitie but the Papists doe it at this day to defend their Idolatry and yet to keepe the number of ten they deuide the last Commandement into two and so doe the Lutherans Some againe diuide them by foure in the first Table and sixe in the latter as almost all ancient Greeke fathers Athanatius Origen Gregorius Nazianzenus Chrysostomus c. and some Latines as elsewhere Augustine Hierom Ambrose Sulpitius c. But this controuersie might soone be ended if men would bring their religion to Gods Law and not Gods Law to their religion as they of the Roman Church doe For if the first table bee the first and greatest Commandement of the Law teaching vs to loue the Lord with all our heart and the second be like vnto it teaching our duty towards our neighbour how we should loue him as our selues as Christ himselfe hath taught then it is without doubt that all which teach the loue of God belong to the first and all which teach our duty towards our neighbour belong to the second Table Which being so and foure distinct things giuen in charge touching the loue of God and six touching our neighbour and no more how can the distinction fitly be otherwise made but into foure and six Againe let the last Commandement be well considered and it will easilie appeare to be but one euen all that which forbiddeth coueting both because it toucheth but one thing onely and is againe repeated in a different order in the booke of Deuteronomy Thou shalt not couet thy neighbours wife Deut. 5.21 thou shalt not couet thy neighbours house whereas in Exodus it is Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife Which would not haue been if it had been two distinct Commandements but as all the rest so these in their repetition would haue kept their proper places Quest 52. In which Table doe you learne your dutie towards God Answ In the first containing the foure former Commandements Quest What is your dutie toward God Answ My dutie towards God is to belieue in him to feare him and to loue him with all my heart with all my strength and with all my might to worship him to giue him thanks to put my whole trust in him to call vpon him to honour his holy name and his word and to serue him truly all the dayes of my life Our duty towards God in the â—â—â—wer first Commandements Explan This is in generall the content of the Commandements of the first table and is thus without further distinction set downe hauing respect vnto young children with whom it is well if some good things in generall be put into them as they are able to beare and with such breuity
him Math. 10.28 who is able to destroy both body and soule in hell 3. For trust and confidence 3. Duty To trust in God Psal 20 8. Psal 125. they which trust in other things either men or horses strength or wit shall bee confounded onely hee that putteth his trust in the Lord shall stand stedfastly he shall be as Mount Zion that can neuer be moued Wherefore all other trust is straightly forbidden and this alone euery where commanded as being a most mighty and strong arme and tower 4. For seeking to the Lord by prayer 4. Duty To seeke vnto him by Praier Psal 50 14. which is also an action of the heart the lifting vp of the soule we are hoth directed vnto him saying Call vpon me in the time of trouble and J will heare and deliuer you and vnto him onely where it is said Thou shalt worwip the Lord thy God Deut. 6.13 and him onely shalt thou serue And by the examples of holy men mentioned in the Scripture of which not one is to be found negligent in this duty not one that did the Lord this dishonour to make the lifting vp of his heart common to any other Saint or Angell And truely there is great reason that wee should thus set vp the Lord in our affections For who is to be found so worthy of loue as he Iam. 1.17 seeing that he is our maker and euery good gift and euery perfect guift commeth downe from him the Father of lights and if excesse of loue require the like in those who are thus affected then the very loue of God towards vs if there were none other motiue may constraine vs to this excesse of loue towards his Maiesty Rom. 5. Psal 10.3 For he loued vs yet being enemies he loueth vs with that loue with which Parents doe loue their deare children Esa yea with greater then tender-hearted mothers for though they should forget their children the fruit of their owne wombes yet God will not forget his people Who so mighty as the Lord God Esa 40. Againe who is so terrible as the Lord and so worthy to be stood in awe of Princes are but grasse-hoppers and all the world but as the drop of a bucket in comparison of him When he commeth downe the earth trembleth and quaketh the brightest body of the Heauens for feare couer themselues with blacknesse His voyce is thunder casting downe the strongest things and making the very Hindes to calue for feare Psal 29. his breath a smoke and consuming fire his chariot the strong tempestuous windes for he rideth vpon the wings of the winde his rod an iron Scepter beating in pieces whole Nations as a potters vessell his eyes as flames of fire casting forth lightnings his hands such as that hee can span the earth and hold all the waters of the Seas within his fist the Heauens are his Throne and the earth his foot-stoole his armies are Angels twenty thousand thousands let him but begin to speake Exod. 20. Exod. 33. and all men will run away let him but shew himselfe and no flesh can liue yea let but one of his Angels come and we shall tremblingly fall downe like dead men Who then is to be feared like vnto him with him wee may take courage and say Rom 8.33 who can be against vs but hauing him against vs it will no whit auaile though all the world be on our side None to bee trusted in but God Prou. 23.5 1. Tim. 6.17 Moreouer what is there to be trusted in besides the Lord not riches for they haue wings like an Eagle and will flye away great substance is the vncertainty of riches not friends amongst men for they ebbe and flow as we be in prosperity or aduersity their breath is but in their nostrils as a light they are soone put out nor amongst the Saints departed for they know not of vs and of our cases not cunning wit Esa 64.13 for Ahithophels wit is soone turned into foolishnes not our owne strength courage and preparation for an horse is but a vaine thing to saue a man our strength is but as grasse that is soone cut downe and withereth The Lord only then is a sure Towre of defence a Fortresse and strong Castle to such as flye vnto him Of this had Iehoshaphat experience when his enemies comming vpon him he said 2 Chron. 20. Wee know not what to doe but our eyes waite vpon thee O Lord and so he put them to flight without striking one stroke And the like experience had Ananias and his brethren who did rather then fall downe before Nebuchadnezzars golden Image offer themselues to the fiery fornace being seauen times hotter then at other times because they knew that God was able to deliuer them and so escaped vntouched of the fire What should I further speake of Iaacob Ioseph Daniel the Prophets and Apostles Was there euer any that trusted in the Lord in vaine No verily examine all histories and you shall finde none But contrariwise Martyrs reioycing against their exposing vnto wilde beasts vpon tormenting racks and in the middest of fiery flames and oftentimes saued out of strong Prisons and the very iawes of death innocent soules wonderfully iustified and their aduersaries shamed men distressed and almost famished miraculously prouided for and whole Nations vniustly attempted by the proud enemy with helpe from Heauen deliuered and their enemies confounded and all this when they haue put their trust in the Lord. Gen. 17.1 Lastly can it enter into any reasonable soule to think that he had need to pray to any other sauing to the Lord only seeing he alone can thus powerfully saue needeth no helper Indeed when we seeke succour from humane wit counsell strēgth friends or allies it is good to make our side as strong as we can by seeking vnto many but grosse impiety because wee should thus ioyne vnto him fellowes and partners and thurst subiects as it were into the chaire of their Prince when he alone requireth all our heart we should giue room to others a thousand times inferiour to him when he commandeth that we should serue him only worship him we should sacrilegiously communicate our seruice vnto creatures also Neither doth it helpe which is alledged that we do not ioyn the creature with the Creator but only vse him in his place being neare deare vnto the Lord that through his mediation we may the rather be accepted for God is not lyke earthly Princes vnto whom a poore subiect vsually cannot haue accesse without the help of some neere about him or if he be he is like vnto the best onely such as the Emperour Rodulph was anno 1273. who was wont to say to those about him Giue leaue I pray you and roome Cant. 13. to my subiects to come vnto me for I was not therefore made Emperour that I should be shut vp from men as it were
the heart the very Esse of prayer and a worship due onely to their Lord and ours what warrant I say of doing this vnto them seeing the King would thinke his subiects made his fellowes and greatly disdaine if in his presence we should first kneele and put vp our petitions vnto them and then vnto himselfe For the Papists doe much worse praying oftentimes to the Virgin Mary letting the Lord to stand by as it were a cipher Quest 57. Whence is the reason of this Commandement taken Answ Both from the equity of it because he is the Lord our God and none other and also from the benefits bestowed vpon vs in bringing vs out of the bondage and thraldome of the diuell Reason of this Commandement Explan The sinnes against this law being so great and the duties so necessary aboue al others great need there was that it should be fortified by strong reasons and therefore the Lord hath not omitted to vse these although out of his authority hee might haue commanded and with threatnings haue compelled vs vnto the obedience of his will Which teacheth vs first how vnexcusable men are liuing in sinne there being no meanes to draw them to a vertuous and holy course of life omitted for first it is reuealed what the Lord would haue vs to doe then haue wee his absolute command with which no man can dispence and lastly most forcible reasons to moue vs as wee are not brute beasts but reasonable soules Againe this same teacheth the seruants of God the ministers of his word not to handle it negligently but to study for the aptest and best reasons wherewith it may be more inforced and fastned vpon the hearers because God himselfe hath vouchsafed thus to doe and the other remisse handling of Gods word is as the laying of twiggs without bird-lime the casting of a net into the water without weights to presse it downe O let vs study then to deale most workman like as diuine artists neither playing with texts and multyplying tantologies to the wearying of the hearers for want of paines but let vs study with euident demonstrations and arguments of the Spirit to conuince mens consciences of sin that they may bee ashamed and cease here from and of the truth that they may come to be firmely grounded herein and followers of it Reas 1 Rom. 1.20 The reasons of this Commandement are two First from common equity I am the Lord thy God Euery one is easily yeelded vnto when he challengeth but his due but in requiring you to haue me for your God and none other I chalenge but my due for I am the Lord thy God that is I onely am such therefore yee may easily yeeld this vnto mee and yee shall deale most vniustly and contrary to all equity if yee yeeld not to haue none other Gods but me There is nothing here to be further proued but that the Israelites and all we haue daily experience of viz. that the Lord is God only they had experience of it when all the gods of the Heathen were not able to stand against him alone and the visible most goodly creatures of the heauens and earth do teach vs no lesse euerie day but that the infinite power and wisdome which made them all is the onely God of the whole world and this is Iehouah the Lord whose very name essence or being doth imply no lesse but that he alone hath being of himselfe and giueth being to all other things Reas 2 The second reason is taken from the benefits bestowed vpon his people Which haue brought thee out of the land of Egypt Heb. 2. out of the house of bondage Which Egypt was a type of Satans kingdome vnto whom we were all in bondage till the Lord by his Christ came and deliuered vs. Now it is an vnthankfull part as if the Lord should haue said not to make him thy Lord and Soueraigne only vnto whom alone thou art beholding for thy freedome who hath deliuered thee when as before thou wert a slaue and vnder hard bondage but if thou deny to make me thy Lord and God thou shalt shew thy selfe thus vnthankfull because that I alone haue deliuered thee when as before thou wert in slauery therefore thou shalt haue none other Gods but me Here all things are most plaine both to the Israelites and vnto vs they were in Egypt vnder Pharaoh and questionlesse they did there serue other Gods yet it profited not but still they were in sore bondage Exod. 3.4 toyling continually in making bricke for Pharaohs buildings they had taske-masters ouer them most rigorously exacting that they should doe their stintes and not sparing to beate them when they failed and which was most grieuous of all Col. 2.14 their male children were appointed vnto the slaughter so soone as they were borne which did strike them as much as continuall tormenting with swords in their sides But when through the greatnesse of their griefe the voyce of their crie came vp to heauen the Lord sent Moses and Aaron with signes and wonders to deliuer them and by his iudgements so subdued Pharaohs hard heart that he was glad to let them goe and when hee was againe hardened and followed with his forces to bring them backe the Lord diuided the red Sea and let them through but drowned their enemies in the bottome of the deepe Againe for vs of the Gentiles when wee were in bondage vnto Satan who did imploy vs in filthy workes which it is a shame to speake and had power ouer our selues and children so that we were all but dead men dead in sinnes and condemned to death euerlasting when we were I say in this fearefull estate the Lord sent his own Sonne in the flesh who in the crosse ouercame and triumphed ouer the diuell and made vs free yea sonnes and heires vnto God the Father of a kingdome in heauenly places If therefore thou doest either reuerence the commander the most high and mighty if equitie be of any force with thee to giue euery one his due and if thou abhorre the infamous note of ingratitude then tremble to shew any disloyalty any way to the Lord be ashamed to deny the best of all his due and study by all meanes to shew thy selfe thankefull for so great benefits Deny not him that gaue thee beeing with the Atheist neglect nor diuine knowledge with the ignorant bee not loosely minded towards Gods worship with the prophane rob not God of his honour with the Couetous Epicures Selfe-louers and Papists but giue vnto the Lord the loue of all thy heart feare him aboue all put thy whole trust in his holy name and make thy prayers vnto him onely Quest 58. In which words is the second Commandement and which is the reason Answ The second Commandement is Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the water vnder
and so bee all such as wittingly labour about any ornament or implement to the setting forth of Idolatrie But God forbid that euerie Image and Image-maker should bee therfore accounted abominable for so the excellent Art of painting seruing in liuely colours so to expresse our friends absent as if they were euer present with vs and picturing many emblemes of vertue and vice for ornament and delight should cleane bee put downe and our very coyne were vnlawfull Therefore here are first to be excepted ciuill pictures for the delight and comfort of the beholder secondly all such as serue for some remembrance tending to our instruction for vertue or vice for wit policy discretion and diligence Thus the old Romans offended not in painting a drunken man goggle eyd foaming at the mouth thus Time is well pictured bald behind and hairy before Iustice with a paire of scales with the hands and eyes shut c. And lastly such Images as serue for good remembrances to stir vp deuotion or Christian affections Ioshua 4.22 without abuse Thus Ioshua set vp twelue stones on the further side of Iordan for a remembrance of the miraculous parting of the waters Ioshua 22. whilst the people went ouer and the people that dwelt on the other side of Iordan set vp an Altar like that at Ierusalem for a remembrance that they were all one Nation and serued one God and many like monuments were there of old tending to the same ends Of this commemoratiue nature was the vse of the transeunt signe of the Crosse in baptisme amongst the most ancient Fathers in the purer times Nor can I vpon due consideration see any iust reason why the same should not bee so reputed as it is now in vse retained in the Church of England being intended as a signe meerely monitory not operatiue that is as putting vs in mind of our duty and profession not as infusing any spirituall grace or protection or making vp any part of that Sacrament as imperfect without it I would to God that we all could grow to a like resolution about this ceremony 2 Kind of Idolatry to fall downe before and worship an Image The second kind of Idolatrie is the falling downe before an Image whether with an intention the better to bee put in mind of God or of any Saint or by bowing before the image to giue worship to the thing represented or ignorantly only according to the tradition of the Fathers For howsoeuer or vnder what pretence soeuer if the knee be religiously bowed before any Image Idolatry is committed and this Commandement broken And this is so plainely set downe in the holy Scriptures as that were there no Patrons of this vice it were superfluous to speake much But for their sakes first consider the beginning of this euill from whom sprang it from any of the Patriarkes Prophets or Apostles from any of the ancient Fathers of the Church since the time of the Gospell Euseb liâ— 7. cap. 18. No verily but if Gregorie Bishop of Neocaesarea or Eusebius may be heard they will tell you that the vse of Images came from the Heathen Heltogabalus Alexander Seuerus Hadrianus had first in their Chappels the Images of Abraham Moses and Christ If Theodoret and Augustine may be heard they will tell you that Simon Magus first offered his owne and the Image of Selene his Concubine to be worshipped by his followers If Ierom may be heard he will tell you that the Cretians whom Paul to Titus so much disgraceth brought Images first into the Church Wicked Marcellina began the worshipping of the Images of Christ Paul Homer Pythagoras Iren. lib. 2. cap. 6. The filthy Gnosticks worshipped the Image of Christ and are therefore condemned of Ireneus Irene a most wicked woman who murdered her owne sonne Constantine through a desire of raigning called the first Councell that gaue any allowance to Images and there her flatterers without all reason ordained that Images should bee both set vp and worshipped Their maine arguments are recorded in the booke of Charles the Great Iohn Caluin Iâ—stit lib. 1. cap 11. sect 14. Legat of the East said That God made man after his owne Image therefore it was fit that there should bee Images of God Another said That no man lighteth a candle and putteth it vnder a bushell therefore Images were to be set vp in Churches c. Tom 3 qu. 25. art 3. Bellar. de Eccles triump lib. 2 c. 2. lib. 9. cap. 6. Secondly consider what foule errorâ— the Patrons of Image-worshipping haue falne into Aquinas saith Because the Crosse representeth Christ who is God it is also to bee worshipped with diuine worship Bellarmine saith That Images are properly to be worshipped Azorius saith It is the constant opinion of our Diuines that the Image is to bee worshipped with the same worship wherewith the thing represented by it is worshipped Constantinus Bishop of Constance said in the forenamed Councell of Nice I doe worship the holy Images with the same worship with which I worship the consubstantiall Trinitie Iohn the Legate of the East The Image of the King is the King and so the Image of God is God and therfore if any man worshippeth it with the same worship he sinneth not Neither is there errour herein onely that they giue the worship of the most glorious God to wood and stone to the worke of mens hands but in that they Deifie make a God as it were of euery relique about Christs body the napkin linnen-clothes c. Yea of euery instrument vsed to torment and teare him vpon the Crosse as the speare and nailes witnesse their hymmes made vnto them To the Crosse they say O Crur Bell. l b. 2. de Imag cap 20. â—â—e spes vnica auge pijs iustitiam reisque dona ventam that is Hayle O Crosse our onely hope encrease righteousnes to the righteous and giue pardon to the guilty To the Speare they say Aue ferrum triumphale intraâ— pectus tu vital costâ—â— pandis ostia Foecundata in â—ruore foelâ—x hasta nos amore per te fixt saucia that is Haile triumphant iron thou entring the vitall breast Cron. Crossin did open the doore of the rib O thou that wert made fruitfull by his bloud Oh happy Speare wound vs with the loue of him which was wounded by thee To the cloth with which his head was bound they light two Candles and by the Acolith it is exhibited to euery one being vpon his knees to be adored and reuerently kissed c. This grosse and palpable erring from the truth following vpon the vse of Images a man would thinke should be sufficient alone to make Image-worshipping odious to all but onely to such as are giuen ouer to strong delusions to beleeue lyes for who would drinke of that cup the bottome whereof hee seeth to bee full of poyson or who would lie downe in that channell the stirring whereof causeth a
vowing things impossible or vnlawfull The fourth way of abusing Gods holy name is by vowing things impossible or vnlawful or by neglecting of our vows which vowes be either generall in the time of our baptisme or speciall vpon any speciall occasion of danger or benefit whereupon some speciall promise is made vnto the Lord or without any such occasion onely vpon a free resolution the rather hereby to glorifie God The first kind of vow wee all make both before God and his people to forsake the Deuill and all his workes c. not that wee are not thus to doe without a promise for it is our duty by the Law of nature but the rather to stir vp our dull hearts and to pricke forward our vnwilling wils when as by a double band wee shall bee tyed hereunto The other vowes are made to moue the Lord the rather to moderate our chastizements and the more speedily to remoue them when in the time of sicknesse or danger wee promise to dedicate our selues vnto the Lords seruice if wee recouer againe or els they are more speciall of giuing this or that vnto the Lord or of abstaining from or doing this or that particular dutie for the preuenting of sin and the furtherance of grace Thus Iacob vowed in the time of his danger to make the place of his rest Bethel Gods house Gen. 28.22 Thus Iob made a couenant with his eyes that they should not looke vpon a maid Thus were they wont freely to dedicate some thing of their substance Iob 31.1 to the maintenance of Gods seruice Acts 5. Now to neglect any of these vowes or the like is a great indignity offered vnto God and a dishonour of his name which he will not endure as may appeare by that which befel Ananias after hee had vowed his lands vnto the Lord but would haue kept away part of the price he was smitten with sudden death and it is destruction to a man saith Salomon to deuoure that which is hallowed and after the vowes to enquire And truly great reason for that God is hereby deluded and mocked a light account is made what is said or promised vnto him as if a man had to doe with some person of no worth and if hee onely that promiseth vnto man and performeth shall dwell in the Tabernacle of the most High but they which breake their promises bee excluded much more shall they only that performe their vowes vnto the Lord inhabit there and they which make no conscience to doe as they haue vowed be excluded and for euer shut out Oh that this would enter into the hearts of carelesse Christians that liue as though they were the deuils sworne seruants howsoeuer they haue solemnly in their baptisme vowed their seruice vnto God and that with the Israelites only promise and expresse some good resolutions vnder the terrour of Gods rodde but in being remooued are as licentious as before 2. Sam 21. Mal. 3.8 And as ill doe they prouide for their owne good which denie things vowed to the Lord by whomsoeuer or vpon what occasion soeuer for this brought a famine vpon Israel and destruction vpon Sauls house viz his slaying of the Gibeonites vnto whom was vowed immunity and freedome from danger it is a robbing of God See more afterwards touching sacriledge Hauing thus explained first the last member of the answer the first yet remaineth of vowing things impossible or vnlawful which cannot be without great impiety and dishonor vnto the Lord. Things impossible are either so vnto al men as to restore the dead to life to heale incurable diseases c. or though not vnto all yet to the party that voweth as if a poore man should vow that hee would be a King a man burning in the disposition of his mind and body that he wil euer liue chaste a single life or a lame Creeple that hee will goe a foote forty miles in a day Of this kind is the vow commonly made by the Romish Priests and Votaries that enter into any religious order seeing that most of them doe daily shew by wofull experience that it is as possible to liue pure and free from all sinne as from sinning against that speciall vow Witnesse the frequent adulteries and fornications the rapes and murthers of infants committed to couer these vncleane copulations It is well knowne that the Monkes at Spira of Saint Germans did so lewdly abuse the daughters and wiues of the Citizens vnder a colour of religion that they were vtterly expelled thence and their Monastery pulled downe I can goe on in more lewd examples of the most eminent in the Romish Church euen in the vnerring demi-gods but modesty bids me forbeare If it should bee obiected that these haue been but the faults of some speciall men it appeareth to be most false by Popes tollerations Decrees of Counsels and iustifications of Popish Writers See Article 9. vnder the Title The Church of Rome vnholy Acts â—3 12 And thus much for vowing things impossible Things vnlawfull are either against the Lawes of God or against the wholesome Lawes of the Countrie wherein a man liueth Of this sort was the vow made by those forty conspirators against Paul who bound themselues neither to eat nor drinke vntill they had slaine him Thus Russians and Swaggerers do vpon any disgrace receiued vow the death of one another and if any wrong bee done to be reuenged once in seauen yeares which besides that it is a cursed fruite of malice is an intollerable indignity done vnto the most iust God for hee that is called as it were to be a party and a fauourer heereof Of this sort also bee the vowes of women who are tyed by the law of their husbands euen in things otherwise lawfull and honest Rom. 7. if against the liking and consent of their husbands For if a woman voweth a vow which her husband disaloweth it must not stand Numb â—0 And the like is to bee said of children being in their parents house that is vnder their gouernment And yet these vowes are common well approued of in the Church of Rome Wherefore one hath said well that they are for many causes to bee reproued They impugne the law of God they are oftentimes impossible to bee performed they are against Christian liberty they are a renewing of Iudaisme Idolatry Hypocrisie Piâ—k Armil Aur. cap. 21. Wherefore to conclude this point let vs in our vowes obserue these things First let them not bee against Gods word Secondly nor against Christian liberty Thirdly with the consent of superiours Fourthly agreeable to our calling Fiftly of things not impossible Sixtly with good deliberation Seuenthly with a good end and intention Breach 6 Light vsing of Gods holy name The sixth abuse of Gods name is the light vsing thereof by saying O Lord or Oh God vpon euery light occasion without hauing the heart lifted vp vnto him or by way of admiration crying out good Lord
vpon euery newes or light accident For the name of the great God of all is reuerend and terrible as the Lord said to Manoah asking his name Iudg. 13. Esay 66.2 Why enquirest thou after my name which is wonderfull And his word is such as that it is to be trembled at Wherefore let all such as feare this great God learne better to temper their tongues that they not onely sweare not in their common talke but that they doe not triflingly vse his holy name or any parcell of the holy Scriptures 6. The sixt and last abuse is by vaine protestations and asseuerations that is by the needlesse vse of them when some earnest occasion doth not vrge heereunto Against these as against swearing that speach of Christ is direct Matth. 5.37 Let your communication be yea yea nay nay for whatsoeuer is more then these commeth of the euill one of the diuell Quest. 64. What are we here commanded Answ To glorifie the name of God in all that wee doe thinke speake or desire and to labour that others may be won by our meanes to doe the same Duties of this Commandement Explan This is the duty of this Commandement and is thus abreuiated by the Apostle Whether yee eate or drinkâ— or whatsoeuer yee doe doe all to the glory of God For if it be a thing so much displeasing vnto the Lord to abuse and dishonour his holy name then to honour it by all meanes must needs be highly pleasing vnto his Maiestie Deedes First by our doings Gods name is honoured if they be either deeds of piety praying reading hearing preaching of his holy word Psal 50.14.15 c. For thus saith he by the Psalmist Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie mee Which is as if he should say By calling vpon my name vowing vnto me and performing thy vowes by giuing thankes and praysing my name thou shalt glorifie me Phil. 1.20 And for preaching the Apostle professeth that he reioyced that he was an occasion to many to preach the Gospell for his hope was that Christ should be magnified thereby 2. Cor 8 19. Againe God is glorified by deedes of charitie For Paul exhorting the Corinthians to liberalitie towards the poore Saints at Ierusalem signifieth that a faithfull brother was chosen to accompany him in his iourney to carry and distribute their beneuolence and hee calleth it the grace that was ministred by them to the glory of God and the declaration of their prompt mind Because that when the poore are relieued homage is done vnto God who is in their persons ready to receiue our liberality and his name is also praised by the poore thus relieued and so is he further glorified Now because it is not the doing but the right doing of these things which is accepted Esay 1. Matth. 6. for we reade of some that haue sacrificed kept Sabbaths and solemne assemblies and of some that haue fasted prayed and giuen almes much and yet haue beene reiected I wil heere set downe the right way of performing these these duties that Gods name may haue glory First Rule 1 therefore they must be frequent and often How good workes must be done Iohn 15.8 Herein is my Father glorified saith our Sauiour Christ that yee bring forth much fruite Good Christians are good trees good ground profitable sheepe that are euer yeelding some profit It is not then sufficient to giue almes sometime to preach and heare and pray sometime but very often Wherefore wee are expressely commanded to giue liberally so many as haue 2. Cor. 9.6 euen as he soweth his ground liberally that expecteth a good crop at haruest to cast our bread vpon the waters Eccles 11.1 to giue a portion to sixe and to seauen that is though they to whom we giue can no more yeeld vs our owne againe then the waters if seed be sowne in them or giue liberally to the poore for this is to sow vpon watery ground which in those parts is most fruitefull We are commanded to be instant in preaching 1 Pet. 2.2 1 Thes 5.17 and as new borne babes to desire the sincere milke of the word To pray continually and in all things to giue thankes 2. Secondly these duties must be done in sinceritie and Rule 2 truth that is from the very heart with an aiming at this only end that God may haue glory For God is a Spirit Iohn 4 24. and the worshippers of God doe worship him in Spirit and in truth If any other thing bee aymed at as the praise of men estimation amongst the people to merit heereby at Gods hands or to gaine any thing in the world it is but Pharisaicall deuotion Math. 6. and hath all the reward heere Rule 3 Iam. 2.6 Thirdly these duties must bee done in faith that is both by persons beleeuing and in assurance of being accepted in all our deuotion For in prayer he that commeth vnto God must beleeue that God is and that he is a rewarder of such as seeke vnto him hee must not wauer least hee bee like vnto the waues of the sea and in euery other duty Hearing must be mingled with faith The Iewes are noted Heb. 4 2. not to haue profited by hearing the word because it was not mixed with faith Heb. 11 6. And it is written Without faith it is impossible to please God Wherefore all the vertues and good works of Heathen men haue beene censured for splendida peccata glorious sinnes And the many prayers whippings and pilgrimages performed by the Papists cannot but be in the like sort being partly done in a false faith viz. to merit heereby and partly their owne inuentions and not Gods word being the grownd of these superstitions Rule 4 Esa 1. Esa 66.3 Fourthly that these duties may be to the glory of God a man must be seperate from sin that is not liue impenitently in or make a trade of any sinne For the people of Israel in stead of glorifying God were censured for such as did offer abomination when they brought incense as did weary the Lord when they kept their solemne assemblies He that sacrificed a bullocke was as if hee had slaine a man hee that offered a sheepe as if hee had cut off a dogges head And all this was because their hands were full of blood that is Esa 1.16 they liued in oppression and other grieuous sinnes And the very prayer of the wicked is abhominaaion to the Lord. 2. Speaches glorifie God Secondly we must glorifie God by our speeches as heerein we are priuiledged beyond all other earthly creatures this is by the right vse of the tongue Right vse 1 Ephes 4.29 Iam. 3. Phil. 2.10 First when our talke is not corrupt but tending to the edification of hearers if it bee rayling cursing slandering or filthy the tongue is made a corrupt
duties to bee done towards our neighbour are first workes of present necessitie which could not bee auoyded which are not onely then tollerable but good and commendable according to that speech of Christ when they watched him whether he would heale the man with the withered hand vpon the Sabbath day Mark 3.4 Js it lawfull to doe good on the Sabbath or to doe euill to saue life or to kill as if he should say this is a right Sabbath dayes worke to doe good or to doe any thing tending to the sauing of a mans life in danger So to saue the poore helpelesse beast either fallen into a pit Matth. 12.11 or wanting sustenance he sheweth elsewhere to bee a worke of the Sabbath From the equity of which it followeth that to put to our helping hand against any casualty falling vpon a mans person goods cattell or house is a worke so good and holy as that it wel becommeth the Sabbath day In like manner is it to be held for the sauing of good things which otherwise would be lost by gathering of Saffron milking and making out the milke of kine and sheepe and if there bee any thing else of this nature Likewise houshold businesses in making ready of meat and keeping things in decent comly order are lawfull vpon this day for God will haue mercy and not sacrifice he made not man for the Sabbath but the Sabbath for man that is Matth. 12.7 he doth so much fauour the good of man as that when the strict keeping of this time is preiudiciall to the necessary good of man he would rather haue it giue place hereunto then that it should hereby be neglected 2. Workes of mercy to the poore in gathering reliefe for them and distributing the same for this seemeth to haue been the custome in the Apostles times 1. Cor. 16.2 that euery first day of the weeke collections should bee made for the poore as God blessed euery man 3. Duties of loue to the comfort of our neighbour in distresse by visiting the sicke and poore prisoners Visiting the sicke Matth 25. Chap 5. comforting those that mourne vnder any crosse or calamity and making peace betwixt those which be at variance for as these duties are holy and haue excellent promises and become vs at all times so specially vpon the Sabbath dayes when the publike worship and seruice of God is ended Quest 2 Reasons of keeping the Sabbath The second question touching the sanctification of the Sabbath is wherefore and for what speciall causes there should bee times thus obserued for the publike worship of God seeing that the spirit and heart which are inward and priuate are the principall in his seruice I answere that the causes hereof are sundry and weighty 1. Hereby are exercised the faith and obedience of men when as because of Gods commandement only they shall seperate and set themselues apart from worldly businesses what haste soeuer they haue to goe forward with the same And at three times in the yeare especially were the ancient people of God tryed both for their obedience and faith and affiance in Almighty God in keeping their Sabbaths For all the males were to appeare at Ierusalem three times in the yeare before the Lord many of them comming from a farre and leauing their houses destitute and void of men to be made a prey to the enemy vnlesse God by his prouidence should marueilously preserue them And accordingly were they ready to yeeld themselues to the Lords ordinance yea to more then hee required at their hands for when their enemies set vpon them on the Sabbath they were so precise and superstitious that they would not stirre to arme and defend themselues for feare of breaking the Sabbath 1. Machab. 2. and thus lost their liues without sufficient warrant 2. By this meanes concord and vnity in doctrine and the seruice of God is maintained for let publike meetings bee duely frequented where all things either are or ought to bee prouided to be done according to the direction of Gods holy word and vnity and soundnesse will be maintained but take away these and a confusion both in the matter of religion and in the manner will vndoubtedly follow when euery one shall follow his owne fantasie there being commonly so many heads so many opinions 3. Loue and charity and all sauing graces are the more hereby increased when as we shall be brought publikely as it were vpon the stage and be made ashamed before al men if any man be rude 1. Cor. 14. and wicked in behauiour For this is the effect of the preaching of Gods word the sinner comming is reprooued of all men and accused of al men Moreouer the same prayers the same word the same Sacraments the same God serued there by vs altogether doe put vs in mind of the vnity whereby wee are vnited one vnto another so that as brands being layd together doe make the greater flame so our loue towards one another is the more inflamed by our being thus ioyned together in these holy duties 4. Seruants and cattell obtaine some ease from their sore labour hereby whose good the Lord who is the Creator of all doth also tender for admit that there were no Sabbaths vnmercifull minded men would work out the very hearts of their seruants and cattell wherefore it is often alleaged by the Lord that thy seruants and cattell may rest as well as thou 5. The seruice and worship of God is thus vpheld which would otherwise decay and fall to the ground if there were no times of publike meetings but all men were left vnto their priuate deuotion some vtterly forgetting what they owe vnto GOD some neglecting all and most through ignorance seruing him with superstition in stead of true deuotion Ezech. 20.12 Sixtly the Sabbaths thus publiquely kept are a signe vnto the people of God both to distinguish betwixt them and the heathen that know not God and to represent in some sort the Sabbath that shall afterwards bee kept in heauen from moneth to moneth and from weeke to weeke for euer Esa 66.23 when the Saints of God shall rest from all labour and sorrow world without end That euen hereby they may bee brought to some comfortable meditation of their happinesse to come if it be some comfort to rest from toiling for one day and to be recreated with Gods sweet promises preached vnto vs and singing of Psalmes and praises oh what a comfort may we thinke it will bee when as we shall rest for euer and be in possession of those ioyes which are heere promised in the company of the holy Angels delighting our selues with singing Alleluiah continually Memb. 2 To remember the Sabbath The second member of the dutie heere enioyned is to remember and to bee mindfull of this sanctification And this remembrance must be first generall all the dayes of the weeke when we bargaine couenant and vndertake any businesse afterwards
tedious and thinke that they keepe the Sabbath as well as any other or as they need to doe and more especially if there be nothing but diuine seruice at the Church But let all such know their errour and repent of it they doe indeed sanctifie the Lords day but it is not after the Lords but their owne manner and therefore cannot be accepted of no more then a master can accept of the best indeauours of his seruant at home at that time when he appointeth him to trauell about his busines abroad For the Lord doth now appoint thee to attend him in the publike place Acts 3. hee hath now imployment for thee there Christ himself the holy Prophets and Apostles lurked not at such times in corners or in priuat houses but went vp to the Temple to pray to preach to conuerse with Gods people in publike duties Acts 2 41. Here is the place where Gods ordinance is chiefely vsed and only at the times appointed heere the Lords presence is promised here hath his glory euer shined by the conuersion of soules and sometime of thousands at once Let the proud seperatist therefore goe by himselfe now into corners as ouer-iust in his owne esteeme to come with others to Gods ordinance in publike let the idle or daintie Sabbath-keeper stay at home in his blind priuate deuotion and the ouer scrupulous absent themselues from Church in the case of no preaching at that time let those contemne publike prayer that know not Gods house the Church to be the house of Prayer But let all that feare the Lord feare thus to peruert the Lords day least in so doing sinne lye at their doores The second head Head 2. Forgetfulnes of the Sabbath vnto which I referre the prophaning of the Sabbath is all forgetfulnesse of this day vpon the sixe either in generall in any of them or in particular the day before according to our distinction when I spake of the dutie in the word Remember and it may haue reference also to the Sabbath past Remember how holy thou wert then what rules of holines thou wert then taught how thou didst then make shew of a good disciple of Christ when thou sattest to learne thy lesson of him as Saul who fell downe before the Lord and said Lord what wouldest thou haue mee to doe Acts 9. 1. Sam. 2. and as Samuel Speake Lord for thy seruant heareth Least doing contrariwise in the weeke-dayes after and as one that rather listeneth to Satan and to thine owne corrupt heart thou be condemned out of thine owne mouth for drawing neere vnto God with thy lips but hauing thine hart farre estranged from him The third head Head 3. Neglect of inferiours vnto which I referre the prophaning of the Sabbath is by leauing such as are vnder our gouernment to their owne vnbridled and licentious liberty vpon the Sabbath day which is no small fault in parents masters and gouernours For whilst euery priuate man doth thus neglect his domestick charge the minister may preach reproue admonish and teach but little wil it profit to bring them to the right obseruation of Christian duties Besides doth it not grieue any good parents or masters to see their children or seruants miscarry and come to misery but to be negligent of them at these times is the right way to bring them to all lewdnesse and consequently to smart and misery for which they may also then with heauy hearts thanke their gouernors that were too gentle and remisse towards them 1. Sam. 2. as Ely was vnto his children whose lamentable estate in his children and posteritie what hard heart can reade of without relenting Quest 83. What be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words for in sixe dayes the Lord made heauen and earth the sea c. Quest. 84. What are the reasons infolded in the commandement Answ Three 1. Because the law of the Sabbath is ancient and was of force in Paradice before mans fall 2 Because it is most equall the Lord allowing vs sixe dayes for our worldly affaires and requiring but one of seuen for the workes of his worship 3. Because the seuenth is the Lords peculiar day so that without sacriledge we cannot any way prophane it Reasons infoulded in this Commandement Explan This commandement being of maine and speciall vse for the furthering of true godlinesse and such as vpon which the rest of the law hangeth is therefore both placed in the middest and because man naturally is most vnapt to bee moued with the reuerence hereof fortified with many reasons beyond the rest Which reasons are euery one of great force partly infolded and not distinctly placed out of the words of the commandement and partly expressed and set downe at large by themselues Reas 1 The first reason infolded is taken from the word Remember as if the Lord should haue said Howsoeuer all the rest of these lawes haue hitherto passed without such expresse mention especially when mans nature was vncorrupt in Paradise yet this law of the Sabbath was expressely giuen at that time and now I giue you warning only to remember it as most ancient and euer vsed amongst all my deuout people so that if old customs wil beare any sway with you the very remembrance of this must needs be of force to moue you to keepe holy my Sabbaths Or else Remember is a reason of force because it is a note of special charge for the duty vnto which it is prefixed For when a master commandeth his seruants diuers things and would chiefely haue some one thing done hee impresseth it with this word remember as if hee should say I would not haue that neglected or forgotten by any meanes If therefore any earnest speciall charge giuen by the Lord be of any force with thee if the old custome of Gods Church euer since the creation bee of any force doe not prophane but keepe holy the Sabbath day Reason 2 Gene. 2. The second reason infolded is taken from these wordes Sixe dayes shalt thou labour c. as if the Lord should haue said It is no vnreasonable matter or hard vnto thee that I require in bidding thee keepe holy the Sabbath day it is but one day of seauen I allow thee six for the workes of thy calling I will be content onely with the seuenth though I haue made all the dayes and could require six and leaue thee but one therefore doe thou willingly keepe this day This is a reason of great moment and oftentimes onely vsed as being alone sufficient to mooue any honest heart to obedience In Paradise it was the maine reason to Adam and Euah Ye shall eate of all the trees in the garden but of the tree in the middest ye shall not eat it was the reason vsed to mooue the Israelites to let their land rest the seuenth yeare that the poore might haue some comfort
first then the second and the first last Quest. 1 Math 19.19 First What is your dutie towards your neighbour For hauing finished our dutie towards God in the next place cōmeth to be considered our dutie towards our neighbor which is only generally and at large here laid down in the Catechisme in imitation of our Sauiour Christ who being asked which were the Commandements answered The first is Thou shalt loue the Lord c the second is like vnto it Thou shalt loue thy neighbor as thy self to the young man which asked which they were Thou shalt not kill thou shalt not commit adultery thou shalt not beare false witnes honor thy father mother and thou shalt loue thy neighbor as thy selfe And the Apostle in the same briefe manner giueth the summe of these cōmandements not that good Christians should not search any further into the depth of thē but content themselues with this short epitom for they doe more largely in other places expresse euery brāch of euery of these Lawes Math. 5. and Christ doth in precise words taxe the blind Iewes for thus slighting ouer Gods lawes teaching only thus Thou shalt not k ll then shalt not commit adultery c. and not teaching further the sins here forbidden These briefes therefore serue for remembrances for the wekest memories which when they are held and rightly vnderstood doe acquaint vs more fully with Gods will in euery thing Quest 2 Who is our neighbour Secondly Jn which Commaundemement is your dutie towards your neighbour Good reason is it that our dutie towards our neighbour should be placed in a second Table after that containing our dutie towards God both because God is the most high and farre aboue men and Angels and also because this must be the first wheele as it were that must set vs a worke to loue our neighbour euen for our duties sake toward God who requireth it at our hands Now our neighbour is euery man without exception vnlesse God hath noted him for his enemie though hee dwelleth among the furthest Indies and wee neuer see him though he bee our enemie yet we are bound to loue him and if by Gods prouidence wee be brought to behold his necessitie at any time wee are bound to shew our loue by putting to our helping hand This is made plaine by the parable of the Samaritan Luke 10.30 who in his trauell saw a man wounded by theeues and helpelesse vnto whom though hee were a stranger hee shewed mercy powring oile into his wounds and setting him on his owne beast Esa 58.7 and by the Lord commending to vs our dutie towards our poore neighbour Is it not to deale thy bread to the hungrie and to bring the poore wandring into thy house when thou seest the naked that thou couer him and hide not thy selfe from thy owne flesh so that whosoeuer is flesh as thou art is thy neighbour Quest 3 This commandement exceedeth the rest Ephe. 6.1 Thirdly let this question follow Which is the first of these Commaundements Honour thy father and thy mother c. This Commandement hath in it some thing singular and wherein it exceedeth the rest of this Table viz. a promise according as the Apostle hath noted It is the first Commandement with promise Namely the first of the second Table or the first and onely Commaundement with a speciall promise expressely annexed so as it is not the promise of the second Commandement which is generall and belonging to all But I speake this onely according to the reason of others for without doubt the Apostle calleth it in the same sense the first Commaundement and the Commandement with promise so vsuall is it with him speaking of the Commaundements to restraine them to this second Table onely And as the first of the first Table is the ground of al the rest so is this first of the second Table the ground of the fiue Commaundements following In that first is commended vnto vs a right esteeme of God in this of man made after Gods image and specially bearing Gods Image in him of the Magistrate bearing the Image of his authoritie and power whence he is said to bee a God Psal 82.1 of the ancient bearing the image of his eternitie whence it is that he is said to haue appeared as one ancient of dayes Dan. 9 37. of parents bearing the image of the Creatour of things which before were not of Tutours Ministers and Teachers bearing the image of his wisedome and diuine knowledge And where this due esteeme of men according to their places is setled and againe in superiours towards their inferiours the duties of the other commandements will easily follow euen as when God is rightly set vp in the heart hee is not disgraced by base Images by blasphemies and prophaning of his Sabaoths so giue the honour due to the Parents magistrates masters and instructers and murthering adultery theft false witnesses and coueting will easily bee put away Murthering of a superiour is a debasing of him as of an Oxe or Sheep when he beareth the Image of God in him of an inferiour it is an extinguishing of that reciprocall affection by which thou shouldst bee prouident for his safety because he giueth honour vnto thee Adultery in a superiour is a vilefying of his body making it the member of a foule strumpet when God hath graced him with a resemblance of himselfe in an inferiour it is a grosse neglect of the counsell of good parents and of wise tutors and of the magistrates authority Theft is a trumpet to sound forth our discontent with our present estates and our enuying in stead of honouring others False witnesse-bearing is a plaine shaking off and rooting out of our hearts and the hearts of others this esteeme of our superiours and branding them so as that they may be had in base accompt And for couetousnesse there will be no roome left for these desires if there be a setled esteeme of euery man in his place with his house his wife his oxe and other things about him Quest 88. What is heere commanded Answ To honour That is to loue reuerence cherish and obey our naturall parents the parents of our Countrey and our fathers in Christ 2. To carry our selues lowly and reuerently towards our masters being ruled by them and towards the ancient and all our betters 3. Jf wee bee superiours to walke worthy the honour due vnto vs from our inferiours and to vse all gentlenesse towards them Father how taken Explan That we may the better know the duty of this Commandement it is to be vnderstood that the word Father is diuersly taken in the Scriptures euen for euery superiour in any thing 1. For our superiour in gouernment thus euery King is called a Father because he is Parens Patriae the Father of the Countrey it was a common name of the Kings of the Philistines who were called Abimelech Gen 20.3 which
set downe to be double honour 1. Tim. 5.17 The Elders that rule well let them be had in double honour specially such as labour in the word and doctrine Contrary to the manner of the world that giueth them none honour at all and esteemeth of them as most vnworthy persons especially such as thinke themselues better in regard of their pelfe of the world But to meete with such degenerous persons the holy Ghost giueth a greater charge for the honouring of faithfull and painfull ministers then of any other And this double honour is first loue which is further expressed 1. Thes 5.12 Haue them in singular loue for their workes sake And the Prophet Esay in admiration of this ezcellent office crieth out Esay 52.7 How beautifull are the feet of those that bring glad tidings of peace and glad tidings of good things and accordingly the Galathians are commended for receiuing the Apostle of Christ as if an Angell from heauen had come vnto them and for such earnest loue vnto him as that if it had been possible they would haue pulled out their eyes Gal 4 14.15 and giuen them vnto him And from this loue ariseth obedience and submission according to that precept Obey those Heb. 13.17 that haue the ouer-sight of you and submit your selues vnto them For where singular loue is there is weight in the doctrine to sway him that is taught and estimation of the person to moue to all due reuerence and submission seeing this is a proper effect of speciall loue towards those that bee in any place aboue vs. 1. Cor. 9.14 Secondly they are to bee honoured with the paiment of tithes and duties which by Gods ordinance belong vnto them for their maintenance for God hath ordained that they which preach the Gospell should liue of the Gospell But none other way doe we reade of whereby God hath ordained that they should liue And vnto this agreeth that precept Let him that is instructed Gal. 6.6 make him that hath instructed him partaker of all his goods that is as I take it pay him the tith of all his goods growing and increasing otherwise he must make his estate common vnto him which is Anabaptisticall and absurd If it be here demanded What is to bee done if the minister bee vnfaithfull and negligent is this double honour due vnto him He must notwithstanding haue his duties and if authoritie see not to his reformation God that thretneth idle shepherds will call him to account for his infidelity If any man for this shall neglect to pay tithes or doe it deceitfully God will call him to account seeing that the Minister is his Steward and though he be bad it wil not excuse this robbing of his master If it be further demanded whether all ministers be meant in generall and are equally to bee honoured by particular peoples I answer All Ministers in generall for the height of their calling are to be honoured of all people whether their owne flocke or strangers but there is a more speciall and proper honour due from the people to their owne Pastor for so it is written 1. Thes 5.12 Obserue those that labour amongst you and haue them in singular loue and good reason seeing that although there bee other labourers also yet he laboureth to feed this flocke to watch for these soules Whence it appeareth how farre they erre that extoll strangers and oftentimes more vnworthy ones God knoweth then their owne Minister by many degrees that preferre readers of Lectures in their own townes or elsewhere before their owne proper painefull Pastor and euen young new vpstart Curats before the graue and learned Rectours of the Church Honour due to ancients Superiours in place are elders and ancient persons the dutie towards whom is for younger persons to rise vp vnto them and giue them reuerence according to that Leuit. 19.32 Thou shalt rise vp before the hoare-head and honour the person of the old man and euen of the best and greatest younger men the poorest and meanest ancients are to be vsed with respect for their gray haires Heb. â—3 4 Superiours in place are married persons whose estate is honourable according to that saying of the Apostle Marriage is honourable amongst all men and the bed vndefiled The honour due to them is for single persons of like quality to giue place vnto them as it is euery where vsuall amongst vs which is a ciuill and commendable custome Superiours in fortunes are either Noble men by birth or aduancement Honour due to the rich or else rich and wealthy persons which distribute and giue of their goods vnto the poore as hath been already said of Iob they are to be reuerenced of the poore towards whom they are Gods stewards So that it is a fault to be reformed in the poore that neede the helpe of almes if they be irreuerent towards them that are both able and willing to bestow almes on them Parts of reuerence Now because much hath bin spoken of reuerence towards superiours I haue thought it not amisse to set downe more particularly the parts of this reuerence The first is to rise vp vnto them according as hath been already said Leuit. 36.32 Thou shalt rise vp before the hoare-headed So children are to rise vp before their parents schollers before their masters common people before Magistrates seruants before their masters and all inferiours before their superiours The second is to goe to meete them when they are comming towards vs Gen. 18.2 as Abraham is said to haue gone to meete the men that came towards him and Salomon to meete his mother Bathsheba 1. King 2.19 when shee came vnto him as a sutor The third is to bow the knee vnto them as Abraham is also noted to haue done towards the same men The fourth is to stand by them whilest they sit as Abraham also did and all the people stood about Moses Exod. 18. whilst he sat to iudge them Gen. 43. The fifth is to giue them the chiefe seate and our selues to take the lowest as the brethren of Ioseph did sit euerie one according to his senioritie and as the Lord commandeth when thou art bidden to a feast to take the lowest place Luke 14.10 The sixth is to be silent before them whilst they haue spoken thus Elihu one of Iobs friends hold his peace because he was yung whilst the ancient of dayes spake Iob 32.6.7 The seuenth is to be silent in Courts and places of Iudgement vntill we bee bidden to speake thus Paul being before Felix accused of the Iewes was silent Acts 24.10 till the Gouernour bad him answere for himselfe and it is want of good manners in those that take more liberty before Iudges and Iustices vnlesse apparant wrong be offered vnto them The eighth is to giue euery one his iust title 1. Sam. 1.14 1. Pet. 3.7 as Hannah when she was blamed
the Lord Ios 24. Otherwise that sharpe sentence belongeth to thee Rom. 2.17 Thou that saist a man should not steale dost thou steale c. The duty of Maisters towards seruants Gen. 18.19 Maisters doe also owe a duty vnto their seruants as being fathers of their families They must teach them also and command them to feare the Lord as Abraham his houshold 2. Not bee too harsh towards them by ouer-correcting by churlish vsage by too sore labouring them but to vse them as those that remember that they also haue a master in Heauen according to that Col. 4.1 Yee maisters doe vnto your seruants that is iust and equall There must be discretion therefore vsed in corrections Sins against God are more seuerely to be punished then against themselues if they be often more if seldome lesse if obstinately or of purpose more if by infirmity lesse And for labour they must remember that the righteous man is merciful to his beast much more to his seruant 3. They must duely recompence their labour with fit maintenance and wages Iam. 5.4 for there is a cry against those that keepe backe their wages which commeth vp to heauen for vengeance 4. They must not despise their good counsell if they can aduise them well at any time but follow it as Naaman did his seruants and Iob acknowledgeth of himselfe saying If I haue despised the iudgement of my seruant and my mayd when they did contend with me Iob 31.13 For what auaileth it for a seruant to bend his minde for his maisters good if his aduice be neuer heard It had been better for the Leuite in his trauell if he had heard his seruant counselling him Iudic. 19. he had escaped a great danger which he doing contrary fell into The duty of Princes to subiects Kings Princes all Magistrates do owe a duty to their subiects to the coÌ„mon people which is to deale iustly truly with them to be coragious to maintaine the right and to hate couetousnesse Exod. 18.2 as Jethro did wisely counsell Moses to prouide for in setting Iudges ouer the people to iudge the fatherlesse and widdow Esa 1.16 supporting them in their iust causes not to lift vp themselues aboue their brethren or pressing them too much with charges Deut 17 19. as the Lord commandeth to the Kings of Israel to reward the good and to punish the euill which is the maine cause why he beareth the sword and hath the Scepter committed to him The duty of Ministers to peopâ—e 2 Tim 4.2 Ezâ—ch 3.17 Ministers owe a duty to their people which is publikely to pray for them and with them to preach the word vnto them with diligence in season and out of season to watch ouer them as Ezechiel is charged to espye their danger by reason of their sinnes and to admonish them with all earnestnesse euen as watchmen doe when the City is in danger by the enemies comming to care for them studying how best to further their sanctification 1 Pet. 5.2 as Peter exhorteth Feed the flocke of Christ that dependeth on you caring for it not to domineere or tyrannically to rule ouer them Verse 3. as it followeth Not as Lords ouer Gods heritage but that yet may bee examples to the flocke Ephes 1. And lastly in their priuate dayly prayers to commend them to the Lord as Paul professeth that he did for the Ephesians and Thessalonians 1 Thes 1.2 Ephes 6.28 Duty of Husbans to their Wiues Ephes 5.30 1 Cor. 14.34 1 Pet. 3.7 c. and as the people are also bound to pray for the Minister 1 Cor. 7 3. Husbands owe a duty to their wiues which is to loue them dearly euen as their owne flesh as Christ loueth his Church to teach them if they would or ought to know any thing to dwell with them as men of vnderstanding and not to liue separate and to keepe their bodies as proper and peculiar by a sacred band to them onely and not as their owne to abuse them with other women or to deny them to their lawfull wife as the wife is also bound to her husband The duty of rich toward the poore 1. Tâ—â—â— 6.17 The rich owe a duty towards the poore and such as bee meaner which is not to carry themselues haughtily and proudly towards them for against this the Apostle giueth warning Warne rich men that they be not high-minded Wherefore as meaner persons giue them reuerence so let them bee courteous to the poorest and another duty is to distribute of their goods vnto the poore as it followeth in the same place That they doe good and be rich in good workes and ready to distribute and communicate This if they doe not they are false stewards and shall be turned quite out of office and haue their portion with hypocrites 7 If any bee learned or excelleth in any faculty or science his duty is not to bee strange and lifted vp in the sight of his gifts but to doe the more good to seeke in all humility to winne the more glory to God As Apollo is commended to haue done Acts 18. mightily confuting the Iewes out of the Scriptures and Paul that did so much excell became all things to all men that hee might winne some Quest 89. What is here forbidden Answ All irreuerence towards those that bee in place and authority aboue v and churlish behauiour in such towards those that be of a low degree Explan Before that we come to speake of the sinnes something is here to be premised Wherefore is the duty of Inferiours onely expressed in this Commandement and not of Superiours if all be alike bound heereby Answ The Commandement indeed is heere in singular and different from the rest but this omission doth not giue any whit the more liberty to Superiours because Parents and children Maisters Seruants c. are relatiues so that the duty of the one cannot be set downe but the duty of the other is by the rule of relation vnderstood nay Superiors are more taxed heereby if they faile of their duty as being of more vnderstanding such as therefore must more readily doe without any pressing by expresse words seeing which is also a more speciall motiue they are as Gods towards others in authority in maiesty in greatnesse and in reuerend antiquity Oh how foule a thing is it then in them not to carry them selues accordingly if it be a fault in inferiours in any thing to neglect their duty much more are they faulty in neglecting theirs because they doe not onely neglect their duty which they ought to doe but being so strongly bound by Gods beneficence towards them and it being presumed so far of their readinesse on Gods part for this honour giuen vnto them that as though meere conscience would not suffer them to be so fouly negligent he maketh no mention of that which they ought to doe
as haue these things left them for inheritances by their parents and want all other meanes of liuing In my opinion their safest way for clearing and vnclogging their consciences is either to dedicate themselues vnto God if they can by studious endeauour attaine to any sufficiency that they may bee worthy of a Ministers liuing and for hereafter leaue it to the Church or if they bee vnapt to learning fell it at some indifferent rate to some sufficient Minister that may and will not only for his owne time performe the Pastorall duties but also entaile the tithes in such manner that all conueyance of them shall bee voyd other then to a Minister who shall discharge the Cure And so it is like that the Ministers in possession will still breed vp their sons or other heires to succeed as well in Officio as in Beneficio Nay moreouer it is not improbable that vpon such condition imposed the Ministers possessing thus as purchasers in Lay-fee and yet being bound to all Church-performances will bee content to conuert the Tythes into Church-fee reseruing onely the Patronage to themselues and their heires and so in processe of time the Church may bee reinuested in Gods right throughout many now wronged Parishes in this Kingdome Deep iudgements may perhaps propound other more plausible or passable courses I haue made bold to cast in the mite of my weake vnderstanding but feruent wish not so much I protest for the enriching any of our profession as for the restoring God his owne and the disburthening many deteinors of so heauy a load of sinne In this or any other probable course for restitution there will I grant be to the restorers some losse of worldly wealth but it will turne to great gaine viz. of a good Conscience which will feast thee euery day whereas thou canst not but lose this way still cleauing to that vniust gaine offensiue so many waies as hath been shewed Oh that God would giue power to these words that they might enter into mens hearts and neuer cease speaking there vntill they dispose themselues to cease from robbing God and make some restitution of these holy things meaner persons doing as hath bin said and the greater which haue thousands besides extending their bountie restoring freely to the Church and sparing from many superfluities What is to be thought of religious houses and lands which in times past haue been giuen to Friers and Nunnes c. Of Religious houses Those cages of vncleane birds were deseruedly dissolued both for their owne impurities as also for their originall foundation being out of blind zeale ordeined to the maintenance of idle bellies superstitious Massemongers and inuaders of Tythes which were due to the locall Pastors and not to the swarmes of mungrell Friars And truly it were to bee wished that the footsteps and memorials of those Church-robbers were abolished and not still preserued by exempting Abbey lands from paying any Tythes The Friars had then some pretences that they prayed for the people and sometime preached to them also but now the Lay men that succeed the Friars in those purloyneries haue no shaddow of such pretence but defraud the Church against all reason and against law to as I haue cause to thinke Now as for the lands and Manors thus bestowed by our deuout Ancestors I do not see that superstition did so vnseperably sticke to them that they might not at the suppression haue bin diuerted to some better publike vse for the Church or Common-wealth at least some large portion of them But of all in this kind most laudable is their worke that haue conuerted any such lands and houses to the maintenance of students in good learning which may grow vp as profitable plants in the Church of God Quest. 100. What is here commanded Answ To doe to all men as I would they should doe to me and by diligent paines-taking to get mine owne liuing in that estate of life to which it pleaseth God to call me Matth. 7.12 Explan Hauing been so large already in shewing the sin it doth more easily appeare what the dutie according to this law is And this in briefe is set downe by Christ To doe to all men as ye would that they should doe to you and that is in the excuting of any office in buying and selling in lending and borrowing and in giuing and taking c. In executing any office as of a King or a Iudge or of a Iusticer c. without respecting the person of the rich or fauoring the person of the poore Leuit. 19.5 doing iustice betwixt a man and his neighbour euen as thou wouldest haue it done vnto thee if thou wert to be iudged and therefore shutting the eies against kindred in the flesh acquaintance and greatnesse and thy hands against bribes In doing the office of a steward or collector of any duties taking no more then the due In doing the duty of a master to allow seruants things conuenient of a seruant to bee faithfull in doing seruice and euery other office dealing iustly though power bee in thy hands to aduantage thy selfe in doing otherwise 2. In buying and selling 2. In buying and selling thou must do as thou wouldest be done to not seeking to liue out of other mens losses but selling according to the worth of the thing and no more and in buying giuing accordingly as the Lord hath by Law prouided Leuit. 25. 3. To lend freely 3. In borrowing and lending to the needy lending freely as thou wouldst gladly borrow if thou wert poore and needy Luke 6.35 and as is commanded Lend freely looking for nothing againe no not for the thing lent being but some small summe which thou canst well spare and if thou canst gratifie any neighbour without thine owne hinderance by lending to doe this freely also for loue 2. Kings 4. Againe if any thing be lent for gaine which we call letting not to exact vpon any man but to cleaue to this rule and if thou borrowest be carefull to pay againe not onely at the time appointed but by continual prouidence against that time and if thou hast not otherwise wherewithall sell such things as thou hast to satisfie thy creditour as the poore widow of the Prophet sold her oyle If thou findest ought of thy neighbours if the owner may bee knowne thou must restore it as is by law prouided Deut. 22.1.2.3 Thou shalt not see thy brothers Oxe nor his Asse goe astray and withdraw thy selfe from them but shalt bring them againe to thy brother and if thou know him not thou shalt bring them to thy house vntill thy brother seeketh after it and so shalt thou doe with all lost things of thy brother If any thing bee committed to thy trust Exod 22 7.8 Verse 14 15. not by any deceit to beguile thy brother of it but to deliuer it againe when it shall be required If thou hast hired any thing and it perish or be
lawfull meanes maintaine our owne credit and a good name for proximus quisque sibi euery man is next to himselfe he that will vse that care which hee ought to the preseruing of his neighbours good name doth begin with looking to his own Yet I say that we must doe it by lawfull meanes because there be some that doe ambire famam too earnestly secke after credit and offend hereby It is vnlawfully therefore sought Math. 6. Vnlawfull meanes of fame First by hypocrisie as the Pharisies fought the praise of men by pretending exceeding great godlinesse for which they are censured by the Lord to haue their reward so that if any seeke fame by making a most excellent shew that hee may be seene he may indeed get a name before men but hee shall lose it before God Secondly by flattery as Absalon is noted to haue flattered the people vsing all courtesie towards them that so he might make a way to the Kingdome such are some courting Gallants now adayes that vse all courtesie towards others hauing most proud hearts and making most lowly shewes these and the like get the names of most kinde Gentlemen and lowly when they are proud and insinuate themselues into men for aduantage by thus setting vp their names amongst them Luc. 6.26 Thirdly by the neglect of a mans duty when he ought to oppose himselfe against mens sinnes winking at them and forbearing to censure them when his office doth require it that he may thus haue the report of an honest quiet man After this manner to seeke and to obtaine a good name and to bee well spoken of is to bee infamous and vile before God who hath threatned such saying Woe is vnto you when all men speake well of you for so did they to the false Prophets Lawfull means of fame The lawfull meanes of getting and maintaining a good name are Prou. 10.7 1. To liue well and righteously for the memory of the iust be blessed but the memoriall of the wicked shall not Whatsoeuer good parts a man hath yet if there bee any thing scandalous in him Eccl 10.2 it is a flye in a boxe of precious oyntment corrupting it all 2. In all things thou must endeauour to glorifie God for Such as honour me 1 Sam. 2.30 saith the Lord J will honour them seeke to maintaine and aduance Gods fame and thou shalt be sure of a good name though thou seemest to be vile before some Michel as Dauid in dancing before the Arke Math 7.2 3. Thou must speake well as much as thou canst of other men for it is iust with God as thou measurest vnto others so that it should be measured to thee againe 4. If there be any other thing which is honest which is iust Which is pure which is worthy of loue which is of good report Phil. 4.8 If there be any vertue if there be any praise think on these things Our duty towards our neighbours good name Now for the credit and good name of our neighbour that we may doe our duty aright towards the maintaining hereof 1. We must congratulate with him for the good report that goeth of him as S. Paul professeth his ioy for the faith of the Romans Rom. 1.8 which was published throughout the whole world and likewise towards other Churches particular persons And if we be not likewise affected to the good report that goeth of our neighbour but do contrariwise repine at it as though something were heereby detracted from vs as is the manner of many we are far from maintaining his good name as our duty requireth 2. We must speake of the good things in our neighbours to their praise and commendation as the Christians at Lystra and Iconium Act 16.2 2 Cor. 8. are said to haue reported well of Timothy as Paul commendeth the charity and forwardnesse of those of Macedonia 3. Wee must conceale and hide the infirmities of our neighbour sparing to speake of them to his disgrace for loue couereth all trespasses and beare one anothers burthen saith the Apostle Prou. 10.12 Gal. 6.2 and so fulfill the Law of Christ Little care of the neighbours good name is in him that is ready to set abroach his weaknesses 4 If any thing be done by our neighbour that may haue a tolerable construction we must so construe it and not in the worst sense This was the charity of the rest of Israel towards the Reubenites and Gadites on the other side Iordan Ios 12. which had set vp an Altar for a testimonial they sent first vnto them to vnderstand the thing before that they begin to war vpon them and Ioseph willing to make the best construction that he could of Maries being with childe determined secretly to send her away 5. Against all slanderous tales and reports against our neighbours credit to stop our eares it is commended as a necessary property in such as bee inhabitants of Gods holy mountaine not only not to slander but not to receiue a false tale against his neighbour And what loue is there in such Psal 15.3 as be ready to hearken to backbiters vnlesse it may notoriously or euidently appeare to be no slander Wherefore thou must not onely not hearken to such but reproue them bee angry with them and make them knowne as most odious persons going about to rob thy neighbour of his principall iewell more worth then all his substance Whether a man may praise himselfe Whether may a man to preserue his owne credit and to get him a good name speake of such thinges as are praise-worthy in himselfe seeing it is forbidden Let another man praise thee and not thine owne lippes This is to be iudged of according to the fountaine from whence it proceedeth if it commeth from pride and selfe-loue out of a desire to be famous and highly thought of as it is in most it is to be condemned as pride it selfe which maketh a man hatefull to God and man but if it commeth from necessity because otherwise a man shall bee vniustly in disgrace through slanderous tongues heere is a time to seeke to maintaine his owne good name Thus did Paul iustifie himselfe and extoll his owne gifts and labours or else because otherwise some aspersion shall be cast vpon Gods glory something slanderous laid vpon his seruant being imputed to him 1 Sam. 11. as if Samuel had not stood forth to iustifie himselfe and to publish his vpright dealing in his Iudges Office or lastly because otherwise sometime euen such as are of excellent deserts might remaine vnknowne and bee vsed as enemies when there is none else to make them knowne Thus Obadiah telleth Elijah to his owne praise that hee hid an hundred Prophets of the Lord 1 King 18. fifty in a Caue and fed them with bread and water And Nehemiah speaketh much of his goodnesse towards the Iewes desiring the Lord to remember him in mercy
prayer purgeth all things and maketh them pure vnto the faithful Euery creature of God is sanctified by the word and prayer Prayer is a conuersing with God and the most heauenly and sweetest recreation of the soule belieuing whence it is that continuall praier thanksgiuing is commended vnto vs Pray continually 1. Thes 5 17. and in all things giue thanks and for the faithfull saith Dauid praise is comely 2. Of the exercises of the word of God it is spoken The Word of G d. 1. Pet 2.2 as of the food and nourishment of the faithfull soule Desire as new-borne babes the sincere milke of the Word that ye may grow thereby And againe Let the word dwell plenteously in you Col. 3.16 euen as good blood and iuyce in the body to make it thriue and grow It is a pore weake constitution that is not hungry and taketh no delight in the meate and drinke and it is a poore weakly soule neuer like to grow to any good that hungreth not after the Word and receiueth it without appetite The word is the sinewes and strength the prop and stay of faith it is the light to guide all the holy affections hereof that they erre not and the heauenly riches making it most precious It must needs be a crazed weake house that hath no repairing and he must needs wander much that wanteth light and grow poore that spendeth daily and hath nothing comming in so that faith that is not repaired by reading hearing and meditation is very ruinous if it wanteth this light it wil erre if something commeth not in daily out of this treasury it wil be very poore and starued Lastly for the Sacraments these doe more sensibly conuey Gods promises to our hearts whilest we apply to vs the outward washing of bodies for the inward clensing of soules and bodies and whilest we feele and taste the flesh and bloud of Christ of which in preaching we heare with the eare euen as Thomas was confirmed when hee fâ—lt the sides and hands of Christ crying out My Lord and my God Quest 113. What is Prayer Answ It is a lifting vp of the heart vnto God onely in the name of Jesus Christ according to his will in full assurance of being heard and accepted at his gracious hands Of Prayer Explan In the short Catechisme vpon the declaring of our inhabilitie to obey God without his speciall grace there is very opportunely inferred the meanes to call for and obtaine this heauenly treasure of grace namely diligent Prayer and thereupon is the young Scholler in Christs Schoole bidden to repeate the Lords Praier as the direction and aime for asking of our heauenly Father all particular graces Wherefore I heere enter vpon that part of Catechisme which concerneth prayer and because that vnlesse wee know what right prayer is and what is the necessitie of praying and when and where it is to bee made we shall not bee so disposed hereunto as wee ought I haue thought good first to handle these things in generall and then to come nearer to the patterne of prayer prescribed by our Sauiour Iohn 4.24 First I say that prayer is a lifting vp of the heart because that if all the best words in the world be spoken without the lifting vp of the heart it is no praying but a saying of the words which a Parret may be taught to doe God is a spirit and they which worship him must worship him in spirit and in truth Moses prayed thus without the vttering of any words and the Lord said Why cryest thou vnto mee Exod. 14.15 as though lifting vp his heart euen when he vsed no voyce he had made a loud crying sound in the Lords eares according that old Distick Non vox sed votum non musica chordula sed cor Non clamans sed amans clamat in aure Dei Not shrillest voyce but silent vowes Not strings sweet sounds but heart that bowes Not mounted cryes but flames of loue Pierce through the eares of God aboue 1. Sam. 1.20 Such also was the prayer of Hannah which preuailed shee spake in her heart her lips onely mooued But there is a time when the voyce also must be vsed as in the presence of others that they may be edified and ioyne in prayer also and vpon euery other occasion of solemne praying when the vtterance commeth from the heart and spirit though we be alone most priuate the voyce is well vsed if it be not Pharisaically to boast of our deuotion in the eares of others neere about vs. For Christ himselfe being retired and alone prayeth with words Fatheâ— if it be possible let this cup passe from me Matth 26.39 Iohn 17. And for his Disciples whom he was to leaue he prayeth in many words for their custodie for their vnity and for the glorifying of God by them The heart lifted vp therefore with words or without words is true prayer but words without an heart are not so In stead of â—â—aving this is prating and a great abuse So do Laick vnlearned Papists saying many prayers vpon Beads placing deuotion in the labour of the lipps and scoring vp by dozens mumbled-vnknowne shredds of Latin and many of our common people in their morning and euening deuotion beeing drowzie or hauing mindes taken vp with other businesse in the very time doe with their words beate the aire in vaine and deceiue God of his dutie Prayer to God alone I adde further that prayer is a lifting vp of the heart to God alone because it is a part of his peculiar worship and he is robbed and his glory is taken and giuen to another when prayers are made to any other besides the Lord. It helpeth not that is said men vpon earth do pray one for another as the Apostle Ephesians and Thessalonians to pray for him and the sicke are directed by Saint Iames to pray the Elders of the Church to pray for them For though we haue examples of requesting the liuing to pray for vs what one example is there to doe the like to the Saints in heauen There is not one What direction is there in all the Scriptures Verily none at all Psal 50.14 Deut. 6 13. And as for imploring of aide Call vpon me saith the Lord in the time of trouble and Thou shalt worship the Lord thy God and him onely shalt thou serue but for calling vpon any other not a title in all the Bible to warrant it Esay 63.16 Lastly what hope is there of praying to any other Surely none for Abraham is ignorant of vs and Israel doth not know vs saith the Prophet no more for ought we can tell for certainty doth the blessed Virgin Mary not the holy Apostles Peter Paul c. A frantick or at least an idle and addle part is it then in any to pray to Saints or Angels there being no wel-grounded hope of good thus to bee attained and infinit danger at Gods
hands who will not suffer but be auenged if his honor be giuen to any other I say moreouer that prayer is made in the name of Iesus Christ to meete with that cauill of Saint-worshippers it is presumption say they that wee will not offer to a mortall Prince to come immediately to him to make petition for any thing without the mediation of some Courtier much more to presse into Gods presence without the helpe of some Saint O stupid ignorance O affected blindnesse Is not Christ an helpe sufficient I am sure Saint Iohn thought him so when hee comforted the faithfull with these words 1. Iohn 2.2 Jf any man sinneth we haue an aduocate with the Father Iesus Christ the righteous and Saint Paul when to the assurance of the faithfull he wrote thus Rom. 8.33 It is God that iustifieth who shall condemne It is Christ which is dead yea rather which is risen againe who is at the right hand of God and maketh request also for vs Neither of them nor any other holy Apostle once dreamt of the mediation of Saints or any other creature Moreouer the Lord himselfe doth so often bid vs vse his mediation in praying to the Father that they must needs be very stupid and dull of hearing Iob. 14.13.14 or such as wilfully blindfold their eyes against the truth which make any question about any other helpe to preuaile with God in our petitions Iames 4.3 Furthermore I adde according to his will because if wee follow our owne lusts in prayer we may aske much but shall little preuaile Yee aske but receiue not saith Saint Iames because yee aske amisse that ye might consume it on your lusts Wherefore that we may speed of that which wee aske in prayer it is necessary to frame all our petitions according to Gods will we must therefore haue the knowledge of the Law teaching vs to preferre the honour and glory of God before all other things and for this cause chiefely to pray for this and that we may be instruments of honouring him as the duties there set downe doe require and in the next place to pray for grace to doe those duties of loue which are required towards our neighbour for the pardon of our errors and offences and strength of faith whereby we may be iustified here from and lastly for temporall benefits and deliuerances in the time of danger as blessings promised to such as keepe the Commandements wherein because our daily failes are many we must not be absolute but with submission of our desires to Gods will saying euery one of vs with our Master Not my will but thy will be done as who knoweth what is best for vs. Whence it is plaine that ignorant persons which know not Gods lawes cannot pray a right nor they which are without feeling of the word of Gods grace and of right affections towards his glory but are onely led with a sense of corporall and outward wants and grieuances Iam. 1 6. Lastly I say with full assurance of being heard for there must be no wauering in prayer He that wauereth is like a waue of the Sea tossed with the wind and carried away neither let that man thinke that he shall receiue any thing of the Lord. It is beleeuing and fully assuring our selues of Gods fauour which maketh all things possible that we aske in prayer This assurance as a lusty gale of wind carrieth our prayers with full saile to heauen the desired hauen wauering and doubting like opposite vncertaine windes carry them to some other place and so they returne without speeding Wherefore hee that without doubting doth not belieue that God is and that he is a rewarder of such as call vpon him cannot haue any good successe of his praiers neither can a wicked man pray aright seeing his conscience is ready to check him and danteth him in regard of sin that cleaueth fast to him making his very prayers abominable to the Lord. Quest 114. What neede is there that the faithfull should pray seeing they are in Gods fauour who knoweth all their wants hath pardoned their sinnes and promised them all blessings Answ By how much the more we are in Gods fauour so much the more need is there that we should chearefully pray both to pay the dutie that we owe vnto the Lord and to obtaine the blessings promised and to renue our assurance of the pardon of sinne daily interrupted through our great weakenesse The necessity of Prayer Explan The Christian soule purified by Faith needeth not to be pressed by shewing the necessity to this heauenly exercise being continually either actu or habitu by present performance or by generall resolution lifted vp in prayer vnto the fountaine of all comfort as Dauid who professeth that at midnight hee prayed vnto the Lord. Yet because the full may not seeme to haue need to beg nor they that haue all things already to aske any more I haue shortly set downe some reasons of the necessity of prayer euen in those which through Faith haue all things already Psal 50.14 First it is a duty which God requireth of vs all as a tribute of the great King of all Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie me That is when thou wantest pray and when thou art full still pray and giue glory to God â— Thes 5.17 And againe Pray continually and in all things giue thanks The best subiects doe most willingly pay the duties of their Prince and the most faithfull do most duly performe this of prayer to Almighty God hee hath little or no faith that is little or not at all in prayer Yea if any neglect to call vpon God he doth not so much as belieue that God is a rewarder of such as call vpon him or that he heareth prayers any more then Baal did when his Prophets prayed and cryed from morning till night and had no answer for he saith in his heart as Iob sheweth that God is in heauen on high Iob. 22.14 Chap. 21.15 that the clouds hide him and hee cannot see and againe What profit should we haue if we should pray vnto him So that faith is so farre from cooling our deuotion in prayer when we belieue that God knoweth all our wants that hee hath pardoned our sins and we are made partakers of his promises as that it setteth vs the more on fire and increaseth our feruencie in prayer as in a chiefe duty towards the Author of all this our comfort and it is onely the want of faith that maketh men cold dull and backward in prayer Secondly prayer is the reaching out of the hand of Faith vnto the Lord to receiue his blessings promised although he promiseth to the faithfull the things of this life of that which is to come yet he doth not promise vnasked to thrust them into their mouthes as it were but if they reach forth the hand
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
3. We pray for faith whereby to belieue Supplicat 3. that the will of God reuealed vnto vs in his will and to apply his gratious promises to our owne soules for knowledge will not profit without faith without the Spirits teaching of vs as hee taught Peter when to his commendation Christ saith Math. 16.16 flesh and bloud hath not reuealed it vnto thee but the Spirit of my Father which is in heauen Nay to beleeue is to do the will of God for this is the will of the Father saith Christ Iohn 6.4 that yee beleeue in him whom hee hath sent 4. We pray for power to obey the holy will Supplicat 4. and commandements of the Lord now this obedience is both actiue and passiue in doing and suffering Actiue obedience is both gederall and speciall Generall is our sanctification for this is the will of God saith S. Paul euen your sanctification 1 Thes 4.3 leading an holy iust and good life holy by praying reading hearing of the word and meditation as it is commanded 1 Thes 5.27 Psal 1. pray continually and in all things giue thankes and Blessed is that man which doth meditate in the law of God c. iust Psal 15. by righteous and equal dealing with all men as he which shal dwell in the Tabernacle of the most high is vncorrupt in all his wayes good by beneficence and workes of charity towards the poore as warning is giuen to rich men to distribute 1 Tim. 6.17 and giue vnto the poore Speciall obedience is in workes of our speciall callings as we are Princes gouernours or subiects ministers or people husband 1 Cor. 7.10 or wife father or childe maister or seruant of these it is commanded Let euery man remaine in that vocation wherein he is called And more particularly the King and magistrate are set for the praise of the good and the punishment of euill doers Rom. 13. the people must bee obedient to the magistrate Eph. 6. The father must bring vp his childe in the information and feare of the Lord children must obey their parents and likewise for the rest 1. Tim. 3. Coll. 3. Of this obedience there be fiue rules Rules of obeying Gods will and mans Eph. 6.1 Verse 7. Acts 4. 1. Obey Gods will absolutely for himselfe obey man only in God and for God therefore it is added Children obey your parents in the Lord and Seruants obey your masters as seruing the Lord. Esa 29.13 And when men command any thing against the will of God the example of the Apostles is to bee followed obeying God rather then man 2. Obey God in the manner as well as in the matter which he commanded for he is wisest and knoweth best what will please himselfe Otherwise in vaine doe yee worship me saith the Lord. And thou shalt not make any grauen Image to worship the Lord by Obey God in all the matter by him commanded and not in something of thine owne inuention Esay 1.12 as Saul and Peter lest it be said Who required these things at your hands Math. 12. 3. In doing the workes of piety let them giue place if necessity calleth to a work of charity as to thy neighbours house being on fire his Oxe or other beast being fallen into a pit vpon the Sabaoth day 4. Let the workes of thy priuate calling giue place to workes of a publike calling and generall if thou bee labouring vpon the sixe dayes the Lord calling to his house by appointing solemne meetings to his worship thou must leaue thy worke Leuit. 23. and attend vpon the Lord there Thus feast of the Passeouer was kept vpon the sixe dayes the feast of Tabernacles of â—â—â—st fruits purim and when the Lord called to any fasting c. 5. The workes of a generall coÌ„mon calling must giue place to the works of a speciall vndoubted calling being contrary if a man at any time hath such as Abraham had to kil his own sonne the man whom the Prophet bad to smite and wound him and the Prophet that was forbidden to eate bread in the place of Ieroboams Idolatry 1 Pet 2.15 Passiue obedience is in bearing patiently according to Gods will whatsoeuer is his will to lay vpon vs This is the will of GOD saith Peter that by well doeing yee put to silence the ignorance of foolish men speaking of subiection to the Tyrants of those times and to seruants being wrongfully punished hee propoundeth this comfort If any man for conscience towards GOD indureth wrongfully Verse 19. that is thanke worthy If any man therefore grudgeth and be impatient hee doth against the will of the LORD Now that all our obedience may the better bee accepted it must haue these three properties 1. Chearefulnes and readines it is spoken of as a thing taxed in Cain that in processe of time he came to doe sacrifice Obedience acceptable Gen. 4. 2 Cor. 8. Iam. 1. and God loueth a cheerefull giuer saith Paul he loueth one like to himselfe who readily bestowerh vpon such as aske vpbraiding no man It is not therefore sufficient to obey eyther in doing or suffering when we must needes and are pressed hereunto but we must willingly and cheerefully obey euen in bearing any crosse wherefore He that will be my Disciple saith Christ Matth. 10. must take vp his crosse and follow me 2. Sincerity which is heartily and from the Spirit approuing our selues to God and not affecting the applause and praise of men for thus our obedience will be all lost labor Esa 1. Matth. 6. as that of the Iewes and Pharisies 3. Vniuersalitie which is in all and euery particular thing Marc. 6. for Herod did many things and yet was reiected because he disobeyed in one thing but Iob is approued obediently professing his subiection to God though he should yet aggrauate his misery and kill him 2. The deprecation against all disobedience to the will of God and this is first rebellion an obstinate offending against the knowne will of God when Saul offended thus The deprecation 1 Sam. 15. Psalme 19. his sinne is censured as rebellion This made Dauid so earnestly to pray against this presumptuous sinning Deprecat 2. 2 We pray against prophannesse which is a base estimation of holy duties Heb 12.16 making no more reckoning of the Word of God then of Aesops Fables This is set forth by Esau's example who sold his birth-right for one messe of pottage and is forbidden to all men Vnder paine of being depriued of Gods blessing when we shall seeke it with teares Deprecat Esa 29.13 3. Wee pray against hypocrisie whereby men draw neere vnto God with their lips but haue their hearts estranged from him doing duties which the Lord requireth but not with that vprightnesse This maketh God an Idoll and his worship odious it causeth blasphemy against his holy Name and ruine of many soules who seeing
vertues necessarily required in euery man that his Baptisme may be compleat and that this Sacrament may not be abused to the indangering of the soule but rightly vsed to the saluation thereof Now to this end there must be repentance and Faith Repentance is here briefly said to be a forsaking of sinne as wherein the chiefe power thereof consisteth according to the description hereof made by Iohn the Baptist who hauing exhorted those that come to his Baptisme to Repentance vpon enquiry made by them what then they should doe answereth to the people He that hath two coates let him part with him that hath none Luk 3.10.11.12 c. To the Publicans Require no more then that which is appointed vnto you And to the Soldiers Doe violence to no man neyther accuse any man falsly and be content with your wages which is in effect forsake your speciall sinnes vncharitablenesse extortion violence and mutening Quest. 132. Wherein standeth true Repenrance Answ In three things 1. In a knowledge and acknowledgment of our sinnes past 2. In godly sorrow and griefe of heart for them 3. In a constant purpose to forsake all sinne and to leade a new life for all time to come Explan Repentance is a word both in English Latine and Greeke of that signification that it implyeth a new course begunne vpon a better after-consideration and it is set forth by euery one of these three things in the Scriptuâ—es 1. It is an acknowledgement of sinne for Hee that confesseth and forsaketh his sinnes shall haue mercy Prou. 28.13 And when the Prophet would teach the people a right form of repentance he teacheth them to say thus We lie downe in our confusion Ier. 3 25. and our shame couereth vs for we haue sinned against the Lord our God we and our Fathers from our youth vp euen vnto this day c. Now that there may be this acknowledgemet there must needes be a knowledge and consideration had of sinne seeing no man will confesse as a loathsome burthen what he knoweth not and findeth not to be dangerous being concealed and hidden as sinne is when it is not confessed The Prodigall sonne would neuer haue come to confesse vnto his Father Father I haue sinned against heauen and against thee vnlesse he had first had a sense of his misery neither will the blinde and ignorant person that seeth not by the glasse of the Law his foule sinnes and misery by reason of the curse due to him therefore come to confesse them to God the Father 2. Repentance is godly sorrow for sinne such as was in Dauid Psal 51.17 who bewailing his sinnes saith The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou will not despise Math. â—4 Wherefore Blessed are they that mourne saith the Lord for they shall be comforted that is They that truely repent them of their sinnes weeping and mourning for them according to the direction giuen by Ioel Ioel 2.12 Turne you vnto mee with all your heart with fasting with weeping and with mourning He that mourneth not for his sins maketh his repentance the labour of his lips when he confesseth them and so doth adde vnto his sins abomination in stead of taking the right way for their expiation Whereas godly sorrow is said to cause repentance and so seemeth to be no par thereof it is to bee vnderstood that repentance is there more strictly taken for the forsaking of sinne as appeareth by the description of it following 2 Cor. 7.11 For behold this thing that yee haue beene godly sorry what care it hath wrought in you what clearing of your selues what indignation what feare how great desire what zeale what punishment that is how penitent it hath made you is manifest by your care to forsake sinne your feare of falling againe your clearing and purging of your hearts from sinne c. 3. And thus we are come to that which is thirdly called repentance the forsaking of all sinne and leading a new life And euery one of these may well bee said to bee repentance because they are so necessarily linked vnto one another as that by whom the one is rightly performed the other are performed also He that forsaketh his sinnes must needs first haue a knowledge of his horrible estate by sinne be stricken with sorrow and humbly come vnto God to confesse and craue pardon otherwise his heart wil tell him that it auaileth little to depart from sinne for the time to come Againe he that seeth how odious his sinnes are and confesseth them must needs haue griefe of heart therefore and hee knoweth that all this will little auaile if with the dogge he shall reeturne to his vomit and with the swine to the wallowing in the mire If it be said Cain repented then and Ahab and Iudas seeing they confessed or sorrowed out of the sight of their sinnes I answere it is true they repented indeed in some sort but they erred in that the feare of punishment and the sight of fearfull iudgements hanging ouer their heads caused this sorrow and confession in them whereas in such as are true penitents confession and sorrow ariseth from the sight of the duty which wee ought to haue done and of the many bonds of Gods fauour towards vs whereby we were bound to haue done it all which notwithstanding we haue neglected it and haue done the contrary thus requiting our good Lord euill for good cleauing to sinne and Satan his and our vtter enemies when hee hath dealt so bountifully with vs that we should follow and serue him For the sorrow and confeision that ariueth from hence are neuer ended in desperation but in reformation and amendement of life that our gracious Lord may not be offended any more Acts 2.37 Acts 16 3â— Now that this repentance is necessary that our baptisme may become effectuall is plaine from the teaching of Iohn the first baptizer as hath beene already shewed and from the practice of the Christian Church of God when the Gospell began first to be preached abroad in the world Peter exhorteth not to Baptisme vntill that they were pricked in their hearts and cryed out Men and bretheren what shall we doe And the Iaylor first trembled and asked Sirs what must I doe to be saued before that he was baptized And it were indeed a prepostrous course for a man of yeares and vnderstanding to be baptized before repentance as before couenants made for a maister to giue his cognizance to retaine any into his seruice or to seale him a lease or grant of any thing before some duty or seruice done For Baptisme is Gods cognizance and without repentance there are no couenants made It is Gods seale set to the greatest grant in the world but without all seruice or duty where repentance is wanting Wherfore repentance is necessary in all such as would haue their baptisme effectuall to confirme Gods mercy vnto them there
Explan Considering the solemne ordination of the Lords Supper in a time of so great need when the bridegroome was now to be taken away from the childreÌ„ of the mariage chamber and they should mourne it is worth the considering how great the benefit hereof is and hereof it will not be amisse a little to delay the Reader in shewing the extrauagancies of the Church of Rome in extolling the supposed sacrifice hereof If it be vsed that is if the masse be vsed vpon Saint Gregories dayes it delivereth soules out of Purgatory if vpon S. Rochellâ— day from the plague if vpon S. Antonies it saueth Cattell if vpon Sigismunâ—s it cureth the Ague if vpon S. Anthonies of Padua it restoreth things lost if vpon Saint Apollonius it cureth the tooth-ache if vpon S. Lucies day it cleareth the eyes if vpon the holy Spirits day it giueth a goodly husband or wife as a learned writer hath gathered together of late and set these their fooleries vpon the stage Another hath noted 1. that they teach it to be auaileable as for the liuing so for the dead 2. to be carried about the Church 3. to be carried about the streets 4. to be carried into the fields that the corne and grasse may grow 5. to be caried to the wars for the obtaining of victory 6. before the Pope when he goeth forth 7. at the comming of Kings into cities And which might more be added to houses on fire and to waters ouerflowing as Clement the fift cast it into the Riuer Tyber to asswage the swelling thereof Thus do these men as led with the spirit of lying triflingly deale with this blessed Sacrament and seeking too highly to extoll it make their vse of it vaine and ridiculous and when as euery good Christian should follow his master Christ they differ altogether from him He commanded Doe this in remembrance of me they in remembrance of the dead Christ tooke it and gaue thankes they breath vpon it Christ brake it they hang it vp in a pyxe Christ gaue it to his Disciples they most commonly eate vp all alone and so it is no communion properly so called of the faithfull together Christ took bread and gaue bread they take bread and giue flesh Christ gaue it to confirme faith they to redeeme departed soules Christ gaue it to bee eaten they to bee adored Christ spake plainely in a knowne tongue they in Latin which is not by the vulgar vnderstood Not to aske them therefore which is but lost labour what the benefit is wee say that it is the strengthening and refreshing of the soule More distinctly whatsoeuer benefit redoundeth to the corporall life from the Bread and Wine the like redoundeth here-from to the worthy receiuer by vertue of Christs body and bloud as before hath been particularly declared This made them in the Primitiue Church to seek so earnestly after it that though Christ in body was now absent from doing these good offices vnto them yet they might be supplied by this visible signe of his continuall presence to the worlds end Speciall benefits of the Communion Againe yet more distinctly wee haue hereby communion with Christ and through him with the Father wee becomming flesh of his flesh and bone of his bones as the bread and wine being eaten and incorporated into vs. 2. Strength of faith it being as it were an hand a mouth and stomack with these signes receiuing Christ as hath been said 3. All other graces and blessings which together are therby conueyed vnto vs this being the conduict through which we receiue Chrâ—st and all things also as he is heire of all 4. Communion with one another and with all the faithfull in all ages we becoÌ„ming by Christ one body though diuersly dispersed in the world as many cornes and grapes are brought together to make one loafe of bread and one cup of wine All which benefits are so great as that it should set a most sharpe edge vpon the desires of all men vnto this heauenly duty that euen for loue and earnest desire of these benefits we may gape after them as the thirsty ground for raine and neuer through neglect depriue our selues of such comforts when by Gods Minister they are offered Quâ—st What is required of them which come to the Lord Supper Answ To examine themselues whether they repent them truly of their former sinnes stedfastly purposing to lead a new life haue a liuely Faith in Gods mercy through Iesus Christ with a thankefull remembrance of his death and be in charity with all men Explan The benefit of this Sacrament being so great it is necessary to know how euery man may dispose himselfe hereunto that he may be made partaker of this benefit for this is certaine that all obtaine it not that eat this supper seeing there is an vnworthy as well as a worthy receiuing and the vnworthy eate and drinke their owne damnation For the worthy and right receiuing therfore a rule is here set downe of things to be done before and in the act of receiuing Before there must be an examination in the time of receiuing a remembrance or meditation to stirre vp thankfulnesse for Gods great mercy herein expressed The distinct consideration of which because it is so necessary I haue here subioyned in some distinct questions and answers Quest 134. What is required in those that come to the Lords Supper Answ To bee rightly disposed both before and at the receiuing hereof Quest 135. What ought a man to doe before his comming Answ To examine himselfe for his faith in Christ 1. C r 1â— â—8 Explan Let a man examine himselfe saith Saint Paul and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation where you see that vnder paine of damnation a man must prepare himselfe to the Lords Table and that hee is an vnworthy receiuer that prepareth not by fore-examination Such was the man that came vnto the feast without a wedding garment of whom it is said Bind him hand and foote Matth. 22.12 and cast him into vtter darkenesse Such pulleth vpon himselfe 1. Cor. 11. as the Corinthians sundry plagues and sicknesse and vntimely death And verily though there were no such danger great reason there is that euery man comming to this Sacrament should prepare himselfe 1. Because euery man is most vnfit and vnworthy to come thus familiarly to communicate with the Lord of glorie as when rhe Lord was to descend to giue the Law they were vnfit without a three dayes preparation to heare him speaking vnto them Wee are herein to imitate the most curious women when they came to any honourable place or meeting they spend much time in decking themselues and putting on all their ornaments and behold themselues in the glasse very diligently that nothing may be amisse or vnseemely In like manner seeing wee are to come into the presence of the highest
and this Whensoeuer a sinner doth repent him of his sinne from the bottome of his heart I will put all his wickednesse out of my remembrance Now such as is the ground whereupon any mans faith is built such is his faith if the ground be none his faith is vaine but the ground of his faith that continueth in sinne without repentance is none God hauing made no promise vnto him therefore his faith is vaine If hee shall say but I meane to repent before my death Ah strange delusion of Satan thou art content then in the meane season to be without faith and without interest in the merits of Christ to be vnder the dominion of the Deuill and in a Reprobate estate A thousand to one when thou intendest to repent thy God the Prince of the ayre that ruleth in the Children of disobedience will not suffer thee and it shall be iust with God for so grosse neglect of his grace to giue thee ouer effectually vnto him to be finally hardned vnto damnation Thirdly faith that is not liuing is vaine because the true faith doth establish the Law but this disannulleth it seeing it looketh for saluation and yet doth contrary to the Law by liuing in sinne 1. Cor. 13. Lastly faith must expresse it selfe as by repentance so also by loue otherwise it is vaine for if J haue all faith saith the Apostle and haue not loue it is vaine and faith worketh by loue and God is loue wherefore the true faithfull man must needs haue loue and he that is without it is without God and doth vtterly deceiue his owne soule 1 Cor. 12.13 Againe by the true faith wee are made members one of another according to that of the Apostle By one spirit wee are all baptized into one body and if members one of another we must needes be likewise affected being knit together by the bond of loue Quest 137. Wherein standeth true Christian Loue Answ Jn affection when it is the same towards our neighbour that it is towards our selues void of malice hatred and enuy and desirous of our neighbours good as of our owne and in action when we are ready to doe good vnto others as vnto ourselues and to keepe away hurt as from ourselues 1. Cor. 13.13 Explan Hauing already spoken of repentance the first whereby faith that is liuing manifesteth it selfe viz. in the Tractate of baptisme wee haue now left onely to consider of loue which is highly commended aboue all other speciall graces as being the fulfilling of the Law the seasoning of all duties in Gods seruice and the principall amongst the chiefe graces for there bee these three saith the Apostle Faith Hope and Loue and the chiefe of these is Loue. And this Loue is both in affection and in action First in affection where the heart is malicious or enuious there can bee no loue For what loue was there in Cain towards Abel what loue in Esau towards Iacob or in Iosephs brethren towards him So in whomsoeuer these vild affections rest there is no loue Publicans may bee friendly to Publicans and sinners vnto sinners but if our loue be none other it is naturall and corrupt and not the loue by which faith liueth seeing this directeth to loue our enemies and those that hate vs. If there be malice and enuy in vs we are altogether indisposed to the word by which faith commeth for the right disposition hereunto is as Saint Peter sheweth to lay aside all maliciousnesse 1. Pet 2.2 1. Iohn â— 15 and dissimulation and enuy And whosoeuer hateth his brother is a manslayer Wherefore they which are thus can haue no faith but they come before the Lord with hands full of bloud and all iniquitie Rom. 12.15 Againe loue desireth the good and welfare of a mans neighbour as well as his owne it maketh a man liue affected to his neighbour as vnto himselfe and so to reioyce with them that reioyce and to weepe with them that weepe 1 Iohn 3.18 Verse 17. Lastly it is not faint and contained withâ—n the desire of the heart but breaketh forth into action doing good vnto others as vnto our selues and keeping away hurt as from our selues My little Children saith Iohn let vs loue not in word nor in tongue but indeed and in truth Whosoeuer hath this worlds goods and shutteth vp his compassion towards his brother how dwelleth the loue of God in him Iameâ— 1.27 It is a vaine Religion that is in word the pure Religion and vndefiled before God euen the Father is this to visite the fatherles and widdowes in their aduersitie and to keepe a mans selfe vnspotted of the world The deeds of loue shall beare all the weight at the last day Matth 25. J was hungry and ye fed me c. where these are wanting the Lord saith Goe yee cursed into hell fire prepared for the Diuell and his Angels In briefe therefore to giue you a view of perfect loue by the parts thereof 2. Cor. 13.5 The first is gentlenesse and not without iust cause to bee moued to anger Secondly patience and long suffering when iust cause of anger is offered Thirdly goodnesse not admit-tinking enuy or the like against any enemy but louing him Fourthly tendernesse and being affected with griefe at the sight of other mens miseries Fifthly freedome from euill thing against thy neighbour interpreting all things to the best if it may be Sixthly yeelding rather then contend from some thing of a mans owne right as Abraham did to Lot Seauenthly humblenesse of mind seeking reconciliation where offences haue bin Eighthly bountifulnes towards the poore Ninthly care to saue a neighbour from hurt or hindrance in his cattell corne or any danger towards him Tenthly abstinence from priuate reuenge in speech or in deed Quest. 138. What shall he doe that after examination findeth not these things in himselfe Answ He may not keepe away from the Lords supper for this were a prouoking of God to wrath neither can he come vnto it without offending the Lord in a higher degree Matth. 22. Explan It is not enough that a man examine himselfe but hee must by examination find true faith liuing by loue and repentance in him and if hee findeth it not hee must not then thinke that hee shal doe well enough by abstaining as is the manner of the most but it lieth vpon him as a dutie required at his hands the neglect of which prouoketh the Lord to wrath as wee may see by the parable in those that refused to come and excused themselues when they were bidden to the feast The Lord of the feast is wroth against them and sendeth forth his warriours to destroy them And as this is a great offence so it is much greater to come vnpreparedly for such a man is without a wedding garment and commanded to be bound hand and foot and to be cast into vtter darknesse where shall bee weeping and gnashing of teeth so that
of so great dignity to be so ioyned vnto him that I should be made coheire with him of the heauenly Kingdome How can I doe lesse then put away all basenesse of mind whereby I cleaue to the world and the flesh and bee like minded to my deare Sauiour to whom I am ioyned in fellowship though most vnworthy being holy as he is holy It is also to bee considered how our soules are fed heere euen as the Israelites with Manna from heauen in the wildernesse where they must otherwise haue perished and as Dauid flying from Saul by Abimelech with the hazard of his owne life so God spared not his sonne but gaue him as bread from heauen vnto vs without which wee must needs haue perished for euer and in our greatest need that wee might haue strength to flie away from the danger of Satan inraged against vs he spared not though with the hazard of his life to giue vs the true Shew-bread Oh how should my heart be affected towards thee O Lord therefore and resolued to abide alwaies with thee vowing with Dauid to Abiathar Hee that seeketh my life shall seeke thy life also those that are thy enemies shall be mine and as if they hated me Thirdly let the Communicant consider of the neere vnion that the Lord hath made by Christ betwixt all his Saints into the which hee is also receiued that faithfully partaketh of the Lords Supper which should effectually suppresse all exorbitant affections and worke an holy loue in him as towards members of the same body Quest 142. What is to be done after the receiuing Answ We must meditate of the Couenant of new obedience with the Lord renewed by this Sacrament that we may be more carefull to performe this obedience and to flee sinne and vice all the dayes of our life Explan The receiuing of the Lords Supper is not a transient holy duty as it is by most men vsed who put some holinesse vpon them for the time afterwards returning as the dogge to the vomit and as the swine to the wallowing in the mire but it is a sealing of couenants betwixt God and his people and the grace of God for the pardon of all our sinnes and our dutifulnesse to God in forsaking all our old sinnes and liuing according to his holy lawes For as God doth hereby giue himselfe vnto vs to become our God and gracious Father so we giue our selues vnto God to become his people and obedient children There be these two parties in all couenants otherwise they cannot stand something assured and giuen and something taken and receiued therefore So betwixt Princes and Subiects the Prince giueth and assureth his care in ruling and prouiding well for the good of the Subiect hee receiueth tribute custome and obedience so betwixt masters and seruants betwixt sellers and buyers lenders and borrowers In like manner in this Couenant God for his part assureth and giueth himselfe to be our gracious God forgiuing all our trespasses and on our part he must receiue tribute subiection and obedience otherwise the bond is forfeit and if it hath bin so once twise or often and the forfeit hath not yet been taken take heed of the next time for if thou still remaine vnreformed not better keeping couenants hauing renewed them so many times there is no hope for thee to bee dealt withall but as with a desperate person that thou shouldst suddenly be deliuered to some infernall spirit the Taylor and so be imprisoned in Hell whence thou canst neuer come out againe If thou hast therefore neglected to pay God the duties of praise and prayer of obedience and performance of holy duties both publike and priuate now bee negligent no longer but be rather officious redeeming the time with double diligence if thou hast loued and liued in sinne and disobedience keepe couenants by feare of offending any more hereafter and if thou hast no way answered that loue which the Lord tieth thee vnto towards thy neighbour for his owne sake but hast hated such as haue shewed any enmity against thee for offences hast been vnaduisedly prouoked and through an immoderate loue of thy selfe and of the world hast denied food vnto the hungry and hast sought to beguile thy neighbour learne of Christ to be meeke and gentle in holinesse follow Paul as he followeth Christ and for bounty imitate Zacheus conuerted giuing liberally to the poore and satisfying where thou hast done wrong to any man for thus and thus onely mayst thou haue comfort of the Lords Supper and shalt in his good time sit downe in the Kingdome of Heauen and be feasted with Abraham Isaak and Iacob for euer and euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Appendix to the Catechisme FOrasmuch as the holy Scriptures are the ground and foundation of all diuine Teaching and it auayleth not a little for setting men in the Trueth to vnderstand rightly both which bee the Bookes of holy Scripture and how wee may bee assured that they are the Word of God and by whom and how this Word is to be preached and heard for our further building vp in grace I haue thought it expedient here to annexe these short Questions and Answeres following Quest 143. What is the Word of God Answ Whatsoeuer is contained in the books of the old and new Testament and not any other bookes or writings whatsoeuer Quest 144. How many and which are these Bookes The Books of Canonicall Scripture Answ The Bookes of the Olde Testament are twentie and seauen Genesis Exodus Leuiticus Numbers Deuteronomie Iosua Iudges Ruth the first and second of Samuel the first and second of the Kings the first and second of the Chronicles Ezra Nehemiah Ester Iob Psalmes Prouerbs Ecclesiastes Song of Songs Esay Ieremiah with his Lamentation Ezechiel Daniel and the Booke of the twelue small Prophets The Bookes of the New Testament are twentie and sixe Matthew Marke Luke and Iohn the Actes of the Apostles the Epistle of Paul to the Romanes the first and second to the Corinthians to the Galathians Ephesians Philippians Collossians the first and second to the Thessalonians the first and second to Timothie to Titus to the Hebrewes the Epistle of Iames the first and second of Peter the first second and third of Iohn the Epistle of Iude and the Reuelation of Iohn Quest 145. Are not the other Books called Apocryphall part of the Word of God also as Esdras Tobit Iudeth c. Answ They are not bookes properly called Canonicall but are annexed to the word as being full of good instructions and histories declaring Gods wonderfull prouidence ouer his people Israel Explan Diuers haue beene and are the errours of men about Gods Word some denying diuers parts of the Old and New Testament to bee his Word and some Canonizing other writings also Concerning the first some detestable Heretiques haue receiued none for the word of God but the fine Bookes of Moses as the Sadduces some none but the New Testament as the