leauing scarce sufficient for their owne maintenance Nor doth this fauour the Anabaptisticall Community of all things for we are not otherwise to conceiue of the Community of things in the Apostles times but onely that as any man did sell and dedicate any thing to the Apostles and Disciples which had not wherewithall else to liue so that onely so dedicated did remaine as the Church treasury out of which the faithfull that wanted were relieued there remaining vnto euery man still some things which were proper vnto himselfe or at least there remained a liberty to haue retained some parcell vnto himselfe As in all populous places abounding with poore there be stockes and treasuries at this day the onely difference is that then men being more deuoted the necessities of the Saints greater it was more aboundantly brought into this treasury but now more sparingly For if all things had beene common that exhortation to the Church of Corinth 1. Cor. 16. of laying aside for the poore euery first day of the weeke as God had blessed euery man had bin to no purpose there had bin no vse of their loue-feasts which were made by the richer for the comfort of the poore neither could some by excesse haue beene drunken and some hungry as they were when the vse of these feasts was corrupted amongst them 1. Cor 11. Col. 3.1 Sixtly and lastly for our Communion with the Saints departed it is first in our conuersing with them by heauenly thougâ—ts according to that exhortation to the Colossians Set your affections on things which are aboue by holinesse of life according to that profession of the Apostle to the Philippians Our conuersation is in Heauen from whence we expect a Sauiour Phil. â— 20 and by sighing after Heauen according to that consolation of the Corinthians 2. Cor. 5.2 Therefore we sigh desiring to be cloathed with our house which is from Heauen Secondly in our like affections vnto Gods glory and against the enemies of the Church for as we pray for the aduancement of the one and the confusion of the other so much more doe they for they cry Reuel 6.10 How long Lord holy and true doest thou not iudge and auenge our blood-shed by them vpon the earth which they say not because they are indued with lesse charity towards their enemies and persecutors then faithfull Martyrs vpon earth who haue prayed for them but partly through the loue of their fellow-seruants still subiect to their fury vnlesse they be cut off and partly through their vnderstanding cleared to discerne reprobate persecutors and chiefely through the desire that Gods glory may bee magnified by taking away such maine lets and hinderances of the Gospels proceedings For it may well bee held that the Saints in Heauen doe cry vnto God in generall against Sathan and all his instruments at all times knowing their fury euen to the end of the world against Gods people in the world but the errour is to beleeue that they know our particular necessities or can heare vs vpon earth complaining of theÌ„ which is a property of the Godhead onely which is infinite and all-sufficient to such as call vpon him 1. Duty To renounce wicked societies Hauing thus at large dealt with the meaning of this Article and the grounds of holy Scripture from whence it is taken it remaineth now that we lay down the duties Of which the first is To abandon all wicked societies because we professe fellowship with Saints betwixt whom and these there is no agreement For What agreement is there 2. Cor. 6 saith the Apostle betwixt God and Belial betwixt light and darknes betwixt righteousnesse and vnrighteousnesse wherefore wee are forbidden to haue fellowship with such 1. Cor. 5 1â— If any bee called a brother that is a Fornicator or Drunkard or Idolater through couetousnesse with such an one eate not and againe If any walke inordinately we command you that you withdraw your selues from them And 2. Thesâ— â— â— With the foole saith Salomon thou shalt learne folly and the companion of fooles shall be afflicted with many other places purposely restraining vs from such companions And indeede how canst thou beleeue thy selfe to be of the Communion of Saints and yet haue voluntary inward fellowship with the wicked Verely no more then those that liued among the Samaritans and had dealings with them could defend themselues to bee of the Iewes Common-wealth seeing as the woman of Samaria told Christ Ioh. â— the Iewes meddlenot with the Samaritans no more then they which haunt the Stewes daily can defend themselues to be chast and honest men seeing that such come not into these dangerous places It is true I grant that the Saints may come amongst vicious persons as amongst strangers to eat and to drinke to buy and to sell with them or they may vse their company to win them to Christ as S. Paul saith that to all men hee became all things that hee might winne some but to make them our choyce companions to delight in them and single them out to bee our consorts can no more stand with the communion of Saints then the Sunnes cleerest light with the most pitchy darknesse of the night Let vs abstaine then from such company with John the Apostle let vs cry Properemus hinc Let vs hasten hence lest the house fall vpon vs where an enemy of the truth is when hee vnderstood entring the bath that Cerinthus the Heretique was there 3. Duty To walke in the light The third duty is to walke in the light of Gods holy Word by vertuous liuing because of our fellowship with Christ through him with God the Father for God is light saith S. Iohn and if wee walke in darknesse and say that wee haue fellowship with him we lye and doe not truely 1 Ion. 1.7 So Christ calleth himselfe the light of the world and pronounceth this the condemnation of the world because light was come and men loued darkenesse more then light because their deeds were euill that is when hee came to inlighten them with his holy precepts of faith and repentance they neglected this and persisted in vnbeleefe and sinne which would bee their damnation Whosoeuer therefore treadeth in the same steps may well expect the same end they are not in Christ they are farre from any vnion with him for such walke after the spirit speaking in the Word and so there is no condemnation vnto them Rom. 8.1 This is the spirituall whordome of which the Prophet did so much complaine causing a diuorce betwixt the Lord and his people and so a depriuation of all goodly ornaments before bestowed so that as the case of a woman is which hath played the whore and for this is put away from her husband with shame and without all mercy burnt in the fire so is our case if wee neglect his will and follow our owne corruption our vnion with the Lord is
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
35 Quest Doth sinne deserue so ill that wee could not by other satisfactorie meanes be deliuered heerefrom but by the death of the Sonne of God Answ Yes it deserues the infinit curse of the Law that is all iudgements in this world and euerlasting damnation in the world to come 35 Quest If he must needs be made fit to beare the curse why did hee not to this â—nd take vnto him some other nature more excellent Answ Man onely had sinned it was most agreeable to the Iustice of God to receiue the paiment of the debt of sinne in the same nature of sinne which committed it 36 Quest How came it to be thus with vs men were we created sinners Answ No God at the first made man righteous but by yeelding to the deuils temptation he made himselfe a sinner 37 Quest Wherein did man yeeld to the temptation of the Deuill Answ In eating of the forbidden fruit and not contenting himselfe with all other fruits of which the Lord had allowed him to eate 37 Quest Was God so angry that he would curse man for eating an apple or figge or such like Answ That was not the matter of Gods anger but his vnthankfulnesse pride disobedience and crediting rather the Deuill then God 37 Quest But though one man did thus yet all did not are we all then sinners and vnder the curse Answ We were all in his loynes and so whatsoeuâ—r hee did and what estate he fell into it is common to vs all 38 Quest It seemes then that we are sinners so soone as we are borne before that we haue actually done either good or euill Answ Yes verily the child that is but new borne yea but conceiued and liuing in his mothers wombe is a sinner and needeth Gods grace 39 Quest I perceiue then that we are all in a miserable estate by nature but you tell mee of Iesus Christ that hee was humbled for vs wherein standeth this his humiliation and in which words is it set forth Answ It is set forth in these words And in Iesus Christ his only Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Marie suffered vnder Pontius Pilate was crucified dead and buried and of this his humiliation there bee three degrees 39 Quest Which is the first degree and in which words Answ First his Incarnation set forth in these words which was conceiued by the holy Ghost borne of the Virgin Mary 40 Quest Which is the second degree and in which words Answ He suffered the death of the Crosse for my sinnes set forth in these words He suffered vnder Pontius Pilate was crucified dead and buried 48 Quest Which is the third degree of his humiliation and in which words Answ He descended into hell that I might bee deliuered from hell and euerlasting death in these words He descended into Hell 58 Quest Is this all the humiliation of the sonne of God for our redemption did he no way else abase himselfe for vs Answ Yes he became obedient to the law also that by his obedience and righteousnes we might stand perfectly righteous in the sight of God 64 Quest In which words is his exaltation set downe and how many be the degrees hereof Answ In these words the third day he arose againe from the dead and ascended vp into heauen there he sitteth on the right hand of God the Father Almighty from thence he shall come to iudge the quicke and the dead and of this be fower degrees also 67 Quest Which is the first and in which words Answ First he arose againe from death to life 68 Quest Which is the second Answ And he ascended vp into heauen in these words the third day he arose c. 68 Quest Which is the third and in which words Answ Thirdly he hath all honour power and authority in heauen and in earth together with God the Father in these words He sitteth on the right hand c. 79 Quest Which is the fourth degree and in which words Answ Fourthly he shall come from heauen at the end of the world to iudge all that shall then be found liuing and all that haue died since the world began in these words From thence he shall come c. 84 Quest What learne we to belieue concerning God the holy Ghost and in which words Answ That he is God equall with the Father and the Son and the sanctifier of all the elect people of God in these words I belieue in the holy Ghost 91 Quest Which is the second part of your articles of faith concerning the Church of God Answ I belieue the holy Catholicke Church the Communion of Saints c. 98 Quest What learne you to belieue here concerning Gods Church Answ Foure things 98 Quest Which is the first Answ First I learne to belieue that God hath a Church consisting of a certaine number of true belieuers of whom some be in heauen and some bee vpon earth and that I my selfe am a member of the same 98 Quest Which is the second Answ I learne to belieue that Gods Church is holy that is sanctified and washed by water and the holy Ghost and such as daily groweth in holinesse vntill at the last it comes to bee presented before God without spot or wrinkle of sinne 118 Quest Which is the third Answ I learne to belieue that Gods Church is Catholick consisting of persons of all sorts scattered all ouer the world and of all times and ages 127 Quest How may a man certainly know where this Church of God is Answ By these two speciall markes holinesse taught and professed and antiquitie when they goe together 138 Quest Is not the Church of Rome then the â—â—ue Church of God seeing it exceeds in holinesse and is most ancient Answ No It was a true Church indeed in the Apostles times and many yeares after but now it is neither holy for great vncleannesse is there maintained nor ancient for the ancient for the ancient Religion is defaced with grosse errours and superstitions 138 Quest Where then may we find the true Church Answ In England and in all other places where these corruptions are done away and Religion is restored to the first puritie 138 Quest How can this bee seeing the Religion heere professed is but as it were of yesterday and neuer heard of before Luther and Caluin Answ This is a meere slander for there was neuer any age since the Apostles wherein there haue not beene some standing to the maintenance heereof against Romish corruptions 138 Quest How hapned it then that the church of Rome still euer preuailed and was generally accounted for Christes true Church and those oppugners were neuer of any esteeme Answ By the greatnesse and tyranny of the Romane Bishops whose chiefe care hath bin most euer since Constantines time to magnifie their owne Church and themselues and to suppresse their aduersaries 138 Quest But is it possible that the Roman Church hauing beene once a true Church
Sol. Verely no. As there are in all well-gouernd Christian common-wealths distinctions of habits ornaments and buildings to put a difference betweene seuerall degrees of subiects so much more is it fit that there should be a maiestique splendor whereby the Prince and his Court may be conspicuous aboue others In domibus Regum sunt qui mollibus indumentis vestiuntur It is the brainsick humor of some Anabaptists to lay all the world leuell Nor is it maruell that they who defie all Kings as limbes of the wicked world and scourges of the disciples should deny all roabes of ornament exceeding the skirts of a weauers or millers iacket Our vow in Baptisme renownceth not ciuil pompes befitting particular callings or occasions but the excesse of them they being too much possessed by them transported with them or addicted to them If they thus entice vs to forget God and become a snare to vs make vs to cling and cleaue to earthly things then by our abuse they degenerate into the vanities of this wicked world Alas this they doe too often God be mercifull in this to the best of vs. The world the flesh and the Diuell The third foe is most sensible and inseperable because neerest vs most powerfull in perswading and conquering vs because it dealeth with vs not as a stranger but a deare part of our selues Our flesh is the wife of our soule no maruell then if this be easily drawne by that as Adam by Ruc Sampson by Dalila Ahab by Iesabell Hardly and rarely can wee with Iob checke this wife when shee giueth vs desperate counsell to curse God and die This weaker part of vs is the stronger by entisements so that we often againe embrace it and begâ—t compleate sinne vpon it though wee haue in our baptisme pronounced a finall diuorce against it The sinfull lusts of the flesh though they fight against the soule yet sticke as neare our soules as the very naturall flesh Looke to thy selfe therefore thou baptized Christian put on thy spirituall armour of proofe ô thou champion of God prosecute thy defiance against the Diuell the world and the flesh for that they are all Gods enemies and all enemies to thine owne soule First that they be Gods enemies is plaine the Diuell aduanceth himselfe as a God in this world 2. Cor. 4.4 Eph. 2.2 for which hee is called the God of this world 2 Cor. 4 4. Eph. 2.2 and a Prince that ruleth in the ayre Now hee that shall take vpon himselfe to bee a King is the true Kings most deadly and greatest enemy so is the diuell The world considered 1. Joh. 2 15. not naturally as it signifieth the frame of heauen and earth or things necessary for the the maintenance of this corporall life but morally as signifying vnlawfull or immoderate pleasures or cares abstracting or entising from God in this respect the world is such an enemy vnto God as that the friends of the world are pronounced Gods enemies and hee that serues the world cannot but hate God Gal 5.17 Lastly the flesh is said to fight against the Spirit of God Moreouer they be also thine enemies The diuell as a Lyon 1 Pet. 5.7 goeth about seeking whom hee may deuoure Wee must prepare euery day to fight against him Eph. 6.12 for wee are not to fight only against flesh and bloud but against principalities and spirituall powers in heauenly places Math. 13 22. the world as briers and thornes doth choke the seed of Gods word in our hearts and make vs vnprofitable hearers 1. Tim. 6.9 it is as a pit of water closely made to drown thy soule in perdition Rom. 7. and the flesh so strongly assaulteth thee that it carrieth thee captiue to the Law of sinne and neuer ceaseth vntill that it hath brought thee to be a most miserable creature Quest Doe you think that you are bound to doe as they did promise for you Answ Yes verily and by Gods helpe so J will And I heartily thanke our heauenly father that hath called mee to this state of saluation through Iesus Christ our Sauiour and I pray God to giue mee his grace that I may continue in the same vnto my liues end Explan This Answer is a manifold cord binding the baptised vnto these three duties First an acknowledgement of obligation to performe in our owne persons whatsoeuer our Sureties haue vndertaken in our name The insoluble strength of this bond is euident out of reason and common practise The rule of Law is Quod quis per alium facit per se facere videtur What a man doth by another hee is in law taken to doe it by himselfe If I depute a man to seale a bond for mee his act bindeth me as sure as if I had performed it immediately by my selfe An oath taken by a Proctor in animam Domini lyeth vpon the soule of him that authorized the taker Ob. But an infant cannot make any deputation nor can at all binde himselfe being not of iudgement and discretion so to doe and therefore it seemes wee are free from whatsoeuer was vndertaken by others for vs at our Baptisme Sol Whosoeuer hath capacity of being baptized must needs haue withall a ioynt ability to vndergoe the couenants of Baptisme the duty doth inseparably accompany the benefit The stipulation of others for an Infant where it is to his benefit bindeth not onely in the gifts but in the annexed duties If a childe haue an hand to take a beneficiall Lease hee must also finde an hand to pay the rent and performe couenants Nor doth the Obligation of obedience binde the baptized meerely by vertue of the promise made by the God-fathers though there were no such promise made by others for the childe nor expressly by the party baptized in case hee should then bee of age yet this holdeth ex natura rei as an inseparable condition accompanying the Sacrament of baptisme inasmuch as all baptizing is into the similitude of Christs death Rom. 5. and implyeth on our part the couenant of obedience mortification and dying vnto sinne Whosoeuer therefore whether man or childe hath ability to be baptized must needes withall bee of capacity to vndergoe the couenants of Baptisme Doth Baptisme conferre vpon thee the priuiledge of adoption to bee the childe of God Semblably it layeth vpon thee the yoake of obedience to bee the dutifull seruant of God The second duty is of protestation and resolution to doe and performe in action what wee acknowledge due from vs vpon such our Godfathers stipulation Fitly therefore follow those words By Gods helpe so I will This bringeth the duties home to vs and fastneth them not onely in our vnderstanding but in our wills and affections Many are content to professe this obligation but the most are slow to achieue this resolution A third following duty is of Prayer and that in both kinds First thankesgiuing to God for calling vs to this blessed estate and
other villanies that they might not escape vnpunished Thirdly in the booke of Prophesies in which are things certainly and particularly foretold long before they come to passe farre passing the reach of any creature And these two the Prophet Esay produceth as maine arguments against heathen Gods for that they are both wanting in them and are onely to bee found in the great God of all Esay 41.23 Shew the things that are to come hereafter that we may know that ye are Gods doe good or doe euill that we may declare it Fourthly in the booke of Gods creatures wonderfully made and set in order and euer since their creation preserued when as the nature of the earth is to be heauy and there is no solid thing to vphold it for it is founded vpon the waters being sustained in the place onely by the hand of God the nature of the water is to ouerflow all the earth and the nature of the visible heauens to bee confounded with the waters 2. Pet. 3.5 from which they were raised Fiftly the consent of all Nations among which there is none so barbarous and brutish but acknowledgeth a diuine power gouerning the world beneficiall to mankinde and auenging sinne Nay the very nature of man doth so farre abhor direct Atheisme that rather then haue no God hee will make him a God of stone or wood Lastly in the booke of holy Scriptures being maintained without any fleshly arme against the rage of all tyrants especially since the incarnation of the Lord Iesus where euery page giueth some testimony of the god-head Quest 6. How many Gods be there Answ But one onely true God the rest are but Idols set vp by men Explan Strangely did men dote of old that followed a number of Gods our light is such thankes bee to God that in the darkest corner of this land men doe know that there is but one God And this is most cleare by the light of reason thus God is infinite but there cannot bee two infinites for then there should bee somewhat beyond the infinite and vncomprized in it whicâ— is a contradiction to it selfe Therefore there can bee but one God The like reduction vnto impossibility of plurality may bee made out of the attributes of omnipotency independencie supreme goodnesse and the like which are capable onely of vnity But heerein I rather referre to the sound Principles of true Philosophy vrged by some of the Platonicks and Schoolemen or rather to the tractates of the Fathers who haue spent much time heereabout in their writings and soundly proued the vanity of all other Gods Quest 7. What is God Answ Hee is a spirituall essence most simple infinitely present holy wise iust and mighty the Creator preseruer and onely gouernour of the whole world Explan Here I call God Essence Exod. 3.14 Joh. 4.20 because he alone hath being himselfe and can say I am other things are all of him spirituall because hee hath no body nor members of a body as we haue most simple that is most pure without mixture of any corporall thing Psal 139. Esay 6.3 infinitely present that is filling all places with his presence for he is euery where infinitely holy for the holiest Angels are not to be compared vnto him infinitely wise for he knowes all things Prou. 3.19 past present and to come and all secrets of all hearts hee knowes how to turne all things to the best for his owne glory and the good of his people infinitely iust Exod 34.7 Gen. 17.1 hee cannot bee corrupted he will not suffer sinners to escape vnpunished but will plague them to the third and fourth generation and infinitely mighty all power is of him the mightiest in the world are limited and goe no further then they are permitted hee alone can do whatsoeuer it pleaseth himselfe Gen. 1. the Creator of the whole world for hee made all of nothing both heauen and earth and the great waters with all creatures Psal 65. the preseruer it is hee that preserues and vpholds all things euer since they were made by him the earth is established that it moueth not the waters are maintained for nauigation and the Heauens with the Sunne Moone and Stars sustained aboue Act 17. for the comfort of this nether world by him the fruits of the earth are brought forth for the nourishment of man and beast and by him wee feede and liue and one generation is prouided to succeed another Lastly the gouernour for hee rules in all things by his prouidence both small and great Math. 10.29 a Sparrow falls not to the ground without him nor one hayre of our head Quest 8. Into how many persons is the God-head distinguished Answ Into three the Father Sonne and holy Ghost Explan It is not sufficient for the true knowledge of God to be seene into the nature of the Godhead which hath been already in some measure handled but wee must also know God as he is distinguished into three persons of which euery one is very God Therefore in this confession is distinct mention made of them all if wee vnderstand it thus I beleeue in God the Father c. that is I beleeue in God who is the Father and in God who is Iesus Christ his only Sonne and in God who is the holy Ghost Proofe Moreouer the holy Scriptures doe giue large testimony heereof First that God is the Father Sonne and holy Ghost Math. 3.16 The holy Ghost descended vpon him like a Doue and a voyce came downe from heauen saying this is my beloued Sonne in whom I am well pleased Heere is the Father speaking from heauen the Sonne baptized vpon earth and the holy Ghost descending from heauen to earth againe it is commanded to the disciples Math. 28.19 Goe teach all nations baptizing them in the name of the Father Sonne and holy Ghost and plainely 1 Joh. 5.7 There bee three that beare witnesse in heauen the Father the Word and the Spirit Secondly that euery one is very God not onely the title ascribed vnto them but their very works do declare For what is the Creator of the world is it not God but such is the Father Gen. 1. In the beginning God created the heauens and the earth c. Such also is the Sonne Joh. 1.10 By him were all things made and without him was made nothing that was made and such is the holy Ghost Psal 33.6 By the word of the Lord were the heauens made and all the host of them by the breath or Spirit of his mouth Againe is the gouernour and preseruer of all things any other then God But as the Father is such without whom a little Sparrow falls not to the ground Mat. 10.29 Heb. 1.3 Psal 104.30 so is the Sonne for the word sustaineth all things and so is the holy Ghost Which is sent forth and reneweth the face of the earth Quest 9. If in the Godhead
there bee three persons and euery one be very God how say you then that there is but one God Answ Although there be three persons yet is there but one onley God in substance one infinite power and one eternity Explan This point is very mysticall and therefore hath bred many heresies in some denying the Sonne to bee God and some the holy Ghost because they would not subiect humane reason to diuine misteries But the Scriptures are most plaine for it First because they teach but one God only Secondly because they teach this very point in so many words These three are one Thirdly Job 5.7 because that euer when they expresse the Lord God it is by these words Iehouah Elohim properly englished The Lord Gods that is God in more persons which is but one Lord. Augustine sheweth by a comparison that this may be in naturall reason The light of the Sun the light of the moone and the light enlightening the ayre are three lights and yet but one Sunne But what should we enter comparison betwixt things finite and made and the infinite Creator of all betwixt terrestriall generations and supercelestiall Why should we seeke to tye him to the law of nature who is aboue nature It is no argument man cannot beget a sonne sibi Contemporaneum which begins to bee so soone as himselfe and of whom it can bee said he makes but one man together with him therefore neither can the Lord for so the Lord should bee like man when as in respect of him not men onely but euen all the world is as a droppe of water It is farre more absurd Esay 40.15 Mark 12.18 then that of the Saduces comparing our present fraile estate with the spirituall and eternall to come Serm. 15. ad frat in eremo Aristodemus a Philosopher saith Augustine laboured many yeares in finding out the nature of a Bee neither finally could hee and how then should wee comprehend the Trinity See more in my Tractate vpon the sixth to the Romanes lib. 2. cap. 5. Sect. 3. cap. 6. Sect. 1. Quest 10. What doe you learne heere to beleeue concerning God the Father and in which words Answ I learne to beleeue that God is my Father able to doe all things the Creator of the whole world and the Lord and gouernour of the same In these words I beleeue in God the Father Almighty maker of heauen and earth Explan In the handling of these Articles of our Faith particularly my purpose is to followe one and the same method throughout viz. First to shewe the meaning of the words then the ground of holy Scriptures out of which they are taken and lastly how wee are to expresse in our liues our faith in euery Article First therefore touching the sense of this Article I beleeue that is I my selfe doe particularly know and beleeue whatsoeuer is here set down and acknowledge it my duty so to doe and not to rest contented with a generall faith beleeuing as the Church beleeueth without knowing the things beleeued or with a generall faith beleeuing these things generally to be true without applying them to my selfe Jam. 2.19 For there is one kinde of faith which doth onely beleeue these things to bee true such as is the faith of the Diuell who is said to beleeue and tremble and this faith is naturall and historicall reprobates doe attaine vnto it there is another which beleeueth these things to be true but yet in the application is altogether doubtfull and onely hoping well in regard of Gods mercy which is the vncomfortable faith of the Church of Rome and this can neuer speed at the hands of God if that common speech of Christ be true According to thy faith be vnto thee that of Iames If any man want wisedome let him aske it of God Jam. 1.5.6 The right Christian faith and let him aske in faith without wauering The true sauing faith exceeds all this and certainely resolues the beleeuer though in regard of sinne there doe oftentimes arise doubtings but these are only weakenesses in beleeuers not of the essence or nature of faith To proceed I beleeue that God is my Father that is I doe not onely beleeue that God is the Father of the Lord Iesus Christ nor that he is onely the Father of all things by creation but that he is my Father by adoption and grace and that I am his childe though by nature I be the child of wrath so that he is a Father by generation by creation and by regeneration or adoption My Father able to doe all things that is all things which it pleaseth him all things that are arguments of infinite power without exclusion of the Sonne or holy Ghost for the Sonne also is able to doe all things and so is the holy Ghost and thus I beleeue him to bee the creator of the world also and the gouernour for that this is ascribed vnto the Father as his proper worke as the proper worke of the Sonne is the redemption of his people and the proper worke of the holy Ghost their sanctification neither of them being excluded from hauing to doe in the worke of creation redemption and sanctification According to that maxim in diuinitie Opera trinitatis quoad extra sunt indiuisa The workes of the Trinitie without are all indiuisible And onely within haue the seuerall persons their peculiar workes heere the Father onely begets the Sonne onely is begotten and the holy Ghost onely proceedes and thus much for the meaning Proofe God is Father Psal 2.7 Heb. 1.6 Math. 3.16 Secondly for the grounds of this Article and first that God is a Father and first by generation Hence it is that he calleth Iesus Christ his Sonne Thou art my sonne this day haue I begotten thee and his first borne When hee bringeth in his first begotten hee saith Let all the Angels worship him and This is my beloued Sonne And in this generation doe three wonders concurre First he that is begotten is equall in time with him that begat him for hee is the Eternall God without beginning The generation of God Secondly hee that begat communicates to him that is begotten his whole essence for the essence of the God-head cannot bee diuided part being communicated to the Sonne and part retained still to the Father Thirdly the Father begets the Sonne within himselfe not without for there is no place without him he containes all places within himselfe Secondly that he is a Father by creation is plaine For Hee created the heauens Gen. 1. Psal 104. and the earth Hee laide the beames of his chambers in the waters hee set the earth vpon her foundations c. And this his worke of creation was wonderfull and far surpassing all other workes of the greatest in the world besides First in regard of the matter out of which the world was made viz. Nothing for all was made of nothing Secondly in regard of litle or
1.20 Hee set him at his right hand in heauenly places Moreouer the Apostles as hath beene already said Acts 1.12 Acts 7 saw him goe vp into Heauen bodily and Steuen saw the heauens open and the man Christ there and Paul though he sawe nothing yet he heard his voice from Heauen Saul Saul Acts 7 Why persecutest thou me And where he was then the Angels plainely told his Disciples he should remaine till at the last hee were seene comming downe visibly in the same sort that he ascended wherefore it followeth in the next Article From thence he shall come From whence I pray you is this The Vbiquitary must needes answere absurdly From euery where But the Apostle answers Thes 4.16 The Lord himselfe shall descend from Heauen with a shout with the voice of the Arch-Angell c. Likewise this refuteth the Papists who though they deny Christs body to be euery where yet are so bold as to faine it to be many where by the fiction of bodily presence in the Sacrament Surely Christs body is so in the Heauens that it is held and conteined there How then is it at the same time there and here vpon an Altar nay on many Altars which plurality of places must needs take away and destroy the Essentiall nature of a true body and so turne it to an imaginary phantastike body with the Marcionits Phil. 2.9.10 Againe that he is in highest honour there the Apostle sheweth in that he saith God hath highly exalted him and giuen him a Name aboue all names that at the Name of IESVS euery knee might bow of things in Heauen and earth and vnder the earth And is not that the highest honour which is cited in the Epistle to the Hebrewes out of the Psalmes Worship him Psal 97.7 Heb. 1.6 all yee Gods Lastly for the infinite power communicated vnto him and soueraignety ouer all things himselfe speakes as already in possession hereof All power is giuen vnto me Math. 28.18 both in Heauen and in earth Yea he is made King of all the world for Aske of me Psal 2 saith the Father and I wil giue thee the Heathen for thine inheritance and the ends of the earth for thy possession Psal 110.1 He hath power ouer all his enemies according to that Sit thou at my right hand till I make thine enemies thy foot-stoole And that of the Apostle 1 Cor. 15.25 Hee must raigne till he hath put all his enemies vnder his feet 1 Duty â—oy for Christ his honour To come now vnto the duties of this Faith The first is to exult for this exaltation of our head Christ Iesus for our nature thus honoured and graced Euen as Israel reioyced and shouted for ioy so that the earth rang againe when the son of Dauid Salomon was crowned King 1 King 1.40 and as Steuen in the middest of his persecutors now ready to be stoned ioyfully brake out and said I see the Heauens open and Christ Iesus standing at the right hand of God So the beholding of the same Acts 7.56 by the eye of Faith must cause the like gladnesse in vs euen in the middst of our greatest dangers If we haue Christ on our side who can be against vs If we haue him who is dead or rather who is risen againe sits at the right hand of God Rom. 8.34 If he be with vs whom all the Angels do worship before whose iron Scepter al his enemies are but as a potters vessel It is ioy enough for the wife Psal 2 if her Husband be crowned or inuested into any great dignity It is ioy enough for all good Subiects if their King subdue and get the vpper hand of his enemies It is ioy enough for a louing friend if his deare friend be any way aduanced but our husband Christ is here crowned our King Christ makes his enemies his foot-stoole our friend Christ is highly aduanced What then though wee bee poore afflicted and disgraced yet through him thus raised Wee are more then Conquerours we are aduanced Rom. 8.37 we are raised 2. Duty Reuerencing the name of Christ The second duty is willingly to yeeld obedience and to bee subiect to Christ Iesus euen as wee are willing yea desire to be vnder the Prince or some most noted person of honour for we count it a credit for vs so to be though some seruitude or attendance be required hereunto which otherwise we could be content to bee freed from For what Prince is so high in dignity as the Sonne of God the Prince of Heauen What person of honour may be compared with him Yea he excels all Phil. 2.9 in all things that may make vs willing with subiection and bowing the knee at his name which is inferred hereupon First in power and might whereby he is most able to doe vs good and to subdue our enemies vnder vs seeing as was shewed to Saul they that persecute his people Acts 9. doe but kicke against the prickes Secondly in the loue of his Subiects for that he doth not compell to his seruice but saith Jf yee loue me keepe my Commandements he is not rigorous and austere to the willing Iohn 14.15 if they faile in many things hee forgiueth vnto seuenty times seuen times he leaues them not to themselues to performe their hard taskes but giues them his Spirit to helpe their infirmities Thirdly in his facility and easinesse towards them hee presseth them not too heauily but his Yoke is easie and his burthen is light Matth 11.28 1 King 12. If it had beene thus with Rehoboam the sonne of Salomon towards the people of Israel they would for euer haue beene his seruants for they desired but to haue their yokes made more easie and why should we not then be seruants to this Sonne of God and offer ourselues much more readily to doe his will all our daies But alas most men are so blinded that they make no account of this as a preferment vnto them they thinke it better to bee the base seruants of sinne and the Deuill that they may haue a little pleasure of the vanities of this world and so by falsifying their promise made in Baptisme as formerly hath beene shewed they exclude themselues from the benefit of their baptisme For they are none of Christs seruants that liue in sinne Iohn 8.34 seeing that he that commits sinne is the seruant of sinne 3. Duty To vse Christ as Mediator onely 1 Iohn 2.2 The third duty is to come vnto the Throne of Grace in our prayers onely by Christ and vtterly to refuse the helpe of other Mediators whatsoeuer If any man sinne saith Saint Iohn wee haue an Aduocate with the Father Iesus Christ the righteous and he is a Propitiation for our sinnes Hauing him therfore so good a friend yea and euer making request for vs perfuming our praiers Rom. 8.34 with the sweetnesse of his
which the Romanists make their greatest strength viz. antiquity is strongest for vs. If others euen in the darkenesse of popery hauing but a little dim light did follow it though left alone and through many dangers let vs much more walke euer in our cleare light hauing many companions and all encouragements Let vs not loue darkenesse more then the light as many doe least turning vnto it I meane to popery againe it turne to our condemnation Quest 37. How may a man know certainely where this Church of God is Answ By these two speciall markes viz. holinesse taught and professed and antiquity when both goe together Quest 38. Is not the Church of Rome then the true Church of God seeing it exceedes in holinesse and is most ancient Answ No it was a true Church indeede in the Apostles times and many yeeres after but now it is neyther holy for great vncleannesse is there maintained nor ancient for the ancient religion being defaced with a new Religion and so a new Church is started vp there Quest 39. Where then may wee finde the true Church Answ In England and all other places where these corruptions are done away and religion is restored to the first puriâ— Quest 40. How can this be seeing the religion of these places is but as it was of yesterday and neuer heard of before Luther and Caluin Answ This is a meere slander for there hath neuer beene any age since the Apostles wherein there haue not beene some which haue stood to the maintenance hereof and against Romish corruptions Quest 41. How happened it then that the Church of Rome still euer preuailed and was accounted of all the world for Christs true Church and these oppugners were neuer of any esteeme Answ By the greatnesse and tyranny of the Roman Bishops whose chiefe care it hath beene almost euer since Constantines time to magnifie their owne Church and themselues and to suppresse their aduersaries Quest 42. But is it possible that the Roman Church hauing beene once a true Church should fall seeing God hath promised his spirit vnto his Church to be alwaies present to lead it into all truth Answ The Lord tyth not his spirit hereby to any place for then the famous Churches of Asia long sâ—nce collapsed should still haue beene true Churches but the Spirit is alwaies present to the faithfull in all places of the world Expla All these questions are before resolued in the opening and confirming of the ninth Article onely I haue thought it necessary to insert them here for the better vnderstanding of such as cannot so well conceiue of a continued discourse Let the Reader therefore seeke aboue and hee shall finde all these things more fully laid open by arguments and reasons by Scriptures Histories and obseruations It is time now to proceed to the tenth Article setting downe the fourth thing to bee beleeued concerning the Church Quest 43. Which is the fourth thing which you learne to beleeue concerning the Church Answ Fourthly I learne to beleeue that there be certaine speciall benefits belonging to the Church and to euery true member therof viz. The Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting Quest 44. What meane you by the Communion of Saints Ans That holy and sweet fellowship which all the meÌ„bers of Christs Church haue one with another as they make all but one body in Christ so communicating of all good things vnto one another whether Spirituall or Temporall as their mutuall necessities doe require Expla After the description of the true Church of God by the markes here followeth the comfortable and blessed estate thereof set downe in these Priuiledges The Communion of Saints c. that no man may thinke it lost labour either to seeke out the true Church or to endeauour to ioyne himselfe vnto the same For the meaning of this first priuiledge The Communion of Saints is as much in effect as their common vnion vnto Christ their head and through him vnto God the Father and of one vnto another euen as there is an vnion betwixt members of the same body which vnion stretcheth not onely to the Church militant howsoeuer dispearsed but euen to the Church triumphant also and the Saints in heauen So that first in beleeuing the communion of Saints I doe hold and acknowledge that none in the world of what company or degree soeuer are so highly aduanced and so happy for the fellowshippe into the order of which they are ioyned as the Saints are as they which are of the company of Gods Church and people Because that they may happily bee ioyned to men famous vpon earth but these are ioyned to the holy ones placed in heauen they may be ioyned to Princes and men great vpon earth but these are ioyned to the King of Kings to the greatest both in earth and in heauen Secondly the communion of Saints is as much as their communicating with their head Iesus Christ and with one another whereby Christs merits and righteousnesse are made common vnto them and their sinnes and miseries vnto him and their prayers fastings and deuotions are made common vnto one another not only amongst the liuing but euen amongst the liuing and the Saints departed also and lastly whereby temporall and outward things of this life are made common vnto them through Christ who is heire of all things so as that they only haue true right and title before God vnto earthly things I doe then in the second place here acknowledge and beleeue that no small good comes of this communion but such as the world cannot afford for my sins are laid vpon Christ and his righteousnesse serueth to cloath me if I be in misery hee is not without sense and feeling thereof but what is done against mee he accounts it as done against himselfe Moreouer the continuall and daily prayers of all good people ascend vp for me if I be afflicted they grieue if in welfare they ioy yea the Saints in heauen cry to God for the shortening of our daies of misery Lastly though mine estate bee neuer so poore in this world yet I am richer then many that haue great possessions they being vsurpers but I hauing right vnto my poore cloathes and slender diet vnto more as God shall be pleased to send it me and if I be rich I communicate vnto the necessities of Gods children and thus prouide me riches that shall neuer perish or be lost Proofe For the proofe of these things and first of the vnion of the Saints with Christ Iesus This benefit the Lord himselfe prayeth for saying of all such as should beleeue in his name Ioh. 17.11 I pray O Father that they all may be one as thou art in me and I in thee that they may be also in vs. And as he prayed for it so he hath by a spirituall marriage of his Church vnto himselfe effected it for which cause the Apostle is bold
to Beliall Prou. 1. whosoeuer loueth his owne soule will take heede of ioyning with them what pleasure soeuer they vainely promse to their associates as the thiefe doth all riches to his partners Secondly by brutish liuing without all practice of deuotion little or no praying reading or meditation vpon the holy Scriptures if outward duties bee performed in the Church it is with such irksomnesse and distast in some as that they are glad when they are at an end 1. King 18. Thirdly by following and professing one Religion as that there is a disposition if need requires vnto a contrary this is by Eliah termed halting betwixt two opinions betwixt God and Baal and the Lord had rather that men should follow Baal altogether then to follow him thus sidewayes A prophane heart causeth this for where it is otherwise there is the constancie of the Apostles It is better to obey God than man Act. 4. Which constancie was heroically renewed by a noble man in Germany in this last age who is worthy eternall fame Osiand Cant. 16. It was Henry brother to Gorge Duke of Misnia vnto whom the said George sent lying vpon his death-bed to offer vnto him the inheritance of his Dukedome with all his plate iewels and treasure if so bee hee would promise to defend the Romane Religion but he returned this answer vnto his Messengers this your Embassage seemeth to resemble that offer of Satan vnto Christ All these will I giue thee if thou will fall downe and worship me And vnlesse a man be thus resolute in his profession how can the Lord loue such a fickle turne-coate But surely he hateth the prophane and though they shall heereafter seeke his blessing with teares hee will shew himselfe vnflexible as Isaack did to Esau and send them away discomforted 4. Breach Inward Idolatry The fourth breach of this Commandement is inward Idolatry or of the heart when creatures are there set vp where only is the roome of the Creator And this is first by loue ioy and delight of the heart without measure for thus the couetous man is an Idolater because his chiefe delight is in his gold and worldly pelfe Col. 3.5 Psal 62.10 and the Psalmist giueth vs warning heereof saying If riches increase set not thine heart thereon thus also is the Epicure an Idolator for that hee loueth his belly his pleasure his ease aboue all things his study is how to prouide for this he spareth no cost this way hee is onely then at his hearts ease when he spendeth his time in eating drinking and being merry like the foole in the Gospell Luc. 16. Phil. 3.18 for of such the Apostle saith Their God is their belly their end is damnation and thus lastly the proud person whose delight is in himselfe his wit his beauty and comelinesse or the heighth of his place is an Idolater wherefore the Prophet giueth warning against all these Let not the strong man glory in his strength nor the wise man in his wisedome and proud Nabuchadnezzar was cast forth amongst the wilde beasts for example to all that are conceited of their greatnes 1. Sam. 2. And heereunto may bee referred Parents cockering their children through imoderate loue towards them when Father Ely did thus he was said to loue and honour his children more then God for which such iudgements were threatned to fall vpon him as that he which should heare of them both his eares should tingle And the like may they feare which make Idols of their children and in no case can indure to giue them correction And heere may bee also numbred in generall such as loue their owne wills more then Gods holy will for that if a priuate offence be committed against them they fall into a great rage and seeke reuenge but if against God they are meanly or not at all moued they honour themselues more than God 2. The creature is set in the roome of the Creator by trust and confidence whereby the creature is so relyed vpon as that with it there is totall assurance and no feare but if it be wanting nothing but feare and mournfull despaire and thus the couetous man is the second time an Idolater because when his barnes and storehouses bee full of goods hee cheareth vp his soule and biddeth it be merry his heart telleth him that in his need the wedge of gold will come and helpe him but if by any casualty these things faile him he hath no comfort no rest but pineth away and walketh about like a shadow as though his life consisted in his goods Thus they which trust in men are idolaters and the people of Israel are often sharply reproued for so doing the Prophet sometime threatning them for their more grosse outward idolatry sometime for this more secret and inward by trusting in the King of Aegypt and Ethiopia Dauid was also infected heerewith when he caused his people to be numbred and all such amongst vs as wholly and meerely trust in the great forces of vnited nations or helpe from beyond the Seas in the day of battell Vnto these may be added such as imperiously and tyrannously beare themselues vpon Princes and great persons being their fauourites as Haman did and therefore is there none end of their insolencies and also such as trust to Horses and weapons ships and Castles and other furniture for the warres none are so bold as these in the time of peace and none so forsaken in the day of danger and so cowardly and the reason is because their God in whom they trusted the arme of flesh appeareth to be a vaine thing to saue a man Last and worst of all are witches and Wizards and all such as seeke vnto them in their sicknesse or losses these are expresse idolaters haue palpably changed their God and therefore the true God hath commanded that they should not bee suffered to liue They set vp his greatest enemy the deuell and the least offenders this way doe in effect say to the blacke fiend of hell come and help vs. Which Lord open their eyes to see that run daily to these sinister meanes from God to Satan that they may be finally deliuered from Satan 3. The creature is lastly set in the roome of the Creator by praying vnto it for it must heereby be supposed to be euery where or to be able to heare at the least wheresoeuer it is called vpon and this onely can the Lord doe for it is a property of the infinite alone Wherefore whosoeuer calleth vpon Saint or Angell setteth vp the same as infinite and so maketh a God thereof Thus then they of the Church of Rome cannot shift but be idolaters whatsoeuer they alleage of the glasse of the Trinitie as representing to those in heauen all things done here vpon earth for who euer told them of such a thing what reuelation haue they for it Or if such a thing were certaine what warrant is there of lifting vp
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
powers but of God and the powers that are are of God Euen as the riuers come from the sea and runne into the sea so all mens greatnesse and that they are men commeth from God and ends in God If God commandeth any thing he is to be heard for his commands sake if man commandeth any thing he is to be heard for Gods sake which if it were so sinne should not so much haue the vpper hand but this is turned amongst the men of this age into the contrary man is heard and obserued for himselfe God for man a plaine euidence whereof is the obedience of the most vnto great persons and gouernours and neglect of Gods poore Ministers armed only with the Word the Sword of the Spirit 2. That the first and maine thing by the Lord intended in creating all is his owne glory and whatsoeuer is good for man is subordinate vnto this and onely so farre forth to bee sought after as it maketh for Gods glory The heauens are made to shew his glory the earth and seas are for his glory al men are made for his glory yea the vessels of wrath for of him for him and vnto him are all things to him be glory for euer Rom. 11 36. Amen This made Moses to neglect his owne soule rather then God should be dishonoured and Paul to lay open himselfe to the curse that God might haue glory by the conuersion of the Iewes And this will make euery one that is an obedient subiect to the King of heauen with ioy to beare any crosse so that God may haue glory to account all losse which is gotten with his dishonour For if the maine estate of any man bee safe he is the lesse troubled at small losses but much lesse if hundreths of pounds bee daily added hereunto and his losses be but some few pence no more ought wee to be much troubled at our owne losses or crosses seeing the maine Gods glory is hereby greatly increased 3. That the glory of the Lords name is so deare as that hee did not only make it his marke in the creation but in euery particular dutie done by man hee setteth it still as his marke as here in prayer in giuing the law he beginneth with his owne maiesty in the Gospell at the very natiuity of that blessed one the Angels are heard lauding and glorifying God And in like manner ought wee to bee affected to Gods glory in euery duty seeking this first and chiefely and not to be seene of men as the Pharisees For if a man doth fast pray heare the word giue almes deale iustly in some other respect chiefely he breakes this rule of Christ he pleaseth not whatsoeuer or how oft soeuer his deuotion bee hee can haue no thankes at Gods hands Quest 122. Which bee the three petitions concerning Gods glory Answ The first is Hallowed be thy name the second Thy Kingdome come the Third Thy will be done in earth as it is in heauen Quest 123. In the first of these petitions what do you desire Answ That the holy name of God may bee glorified in the vse of his titles word and workes Explan In handling these petitions more particularly I will obserue first the order secondly the sense thirdly the scope of euery petition For the first Hallowed be thy name this is placed before thy Kingdome come to teach vs that no man can bee a true subiect of Gods kingdome vnlesse that in his heart hee maketh principall account of Gods glory For then onely maist thou hope to be accepted as a good subiect vnder Gods kingdome when thou first desirest Hallowed bee not mine but thy name The name of God When thou settest vp not thy selfe thy pleasure profit or glory to be chiefly sought after in professing the Christian religion but the honouring of Gods name so that such as seeke for aduantage by their profession 1. Tim. 6.6 thinking that gaine is godliness as was the manner of some whom the Apostle challengeth that vnder the colour of religion deceiue and inueagle others to their owne commoditie are not of Gods Kingdome but are puffed vp knowing nothing doting in stead of going the right way Verse 5. or hauing any true wisdome 2. For the sense of the words By the name of the Lord here we are to vnderstand that whatsoeuer it is whereby the Lord is made knowne vnto vs according to his most glorious attributes wisdome power mercy c. 1. God is knowne by his name And this is first by his titles God Lord Iehouah Lord of hosts the Almighty c. for by these God hath made himselfe knowne vnto vs and thâ—se do serue most properly to set forth God for which cause though for their office sake being Gods Vicegerents some haue been called Gods and Lords yet neuer any man presumed thus to bee called as by his proper name that we can reade of amongst all Gods people â—n the booke of God but Iesus Christ who was truly Emmanuel God with vs. Let no man therefore aspire after such names but leaue them off rather as too high for mortall man 2. By his word Iohn 1. 2. Cor. 3.18 Secondly God is made knowne by his word and therefore Christ hath the title of the word of God being the fountaine from whence the word of wisedome sloweth and hee that knoweth the word written knoweth God his face being visibly and gloriously reflected to our open faces there as by a glasse Thirdly by his works the heauens the earth the seas 3. By his workâ— infinite number of creatures herein contained which doe also set forth God vnto vs For the inuisible things of him that is Rom. 1.20 his eternal power and God-head are seene by the creation of the world considered in his workes And as these lasting workes of God do set him forth vnto vs so doe his transient workes acts of iudgement mercy prouidence and goodnesse Let thy name be hallowed or sanctified 1. This doth first signifie To Sanctifie what the purifying of a thing which before was corrupt and vnholy thus mystically it was shewed to Peter that God had sanctified the Gentiles when hee being inuited to eate of the creatures appearing in the sheet and refusing them as vncleane was the second time commanded The things which God hath sanctified Acts 10.15 pollute thou not 2. The separating of any thing common to an holy vse thus Aaron and his sonnes are said to be sanctified and their vestments and vessels of the Temple and all things dedicate and thus are the houses of God now a dayes to bee counted holy and glebes and tithes of the Church 3. The acknowledging of a thing to be holy and declaring it by giuing all due obseruance and respect hereunto so that the holines thereof may be made more famous and notable amongst all men and thus principally doe wee pray hollowed bee thy name as it is holy and glorious make vs to
the death of Christ from all sinne for blindnesse spirituall expelled for hard hearts mollified and for the extreames and barres of grace despaire and presumption remoued for loue abounding where offences against vs a bound and for malice banished and purged out of vs. Psalm 32. Blessed is the man whose sinne is couered and to whom the Lord imputeth not sinne Hee therefore that is made partaker of this cannot but blesse God againe yea all the Saints in heauen do euer without ceasing sing of this Reuel 5.9 Thou wast killed and hast redeemed vs to God by thy blood out of euery kindred tongue people and nation and hast made vs vnto our God Kings and Priests and we shall reigne vpon the earth c. The supplication therefore is Forgiue vs our trespasses Let none of our sinnes euer come in remembrance against vs but be washed away in the blood of Christ the deprecation let nothing hinder but that thou maist forgiue our trespasses the thanksgiuing thou hast turned our hearts and forgiuen our trespasses wee praise thee therefore and this alike concerneth the whole law Quest 129. What pray you for in the third of these which is the sixth petition of the Lords Prayer Answ That the Lord would not suffer vs to be carried away by the temptations of the world the flesh or the deuill to the committing of sin but that he would deliuer vs from the euill of all temptatious both sinne and damnation Explan For the order of this petition it is added vnto the former made for our soules good so that there be two petitions for our soules and but one for our bodies teaching vs that our care for our estate spirituall before God ought to be double to our care for things temporall and of this world And good reason because the soule liueth for euer the body but a short time the things of the soule are permanent and lasting euer to the comfort of it the things of the body are slitting and fade soone away Lastly the soule is most excellent and of more worth then the whole world the body is base euen as the dust of the earth from whence it was taken and vnto which it shall returne againe So that they do foulely forget themselues which care altogether for the body and take little or no care for the soule when it is poore miserable and naked as is the manner of most men 2. This petition is immediately subioyned after the other crauing the pardon of sinne to teach vs that this is not the only care of Christians to seeke to haue sinne pardoned but they ought as earnestly to striue against sinne and to resist it for the time to come according to the warning giuen by Christ Goe thy way sinne no more least a worse thing befall thee He that seeketh for the pardon of his sinnes and not to subdue and mortifie them is like vnto a prodigall spend-thrift who is no whit the richer though he receiueth much for in like manner though he talketh often of the pardon of sinne and prayeth for it he is destitute and miserable through sinne his prayers not being heard but turned into sinne 3. After that we haue prayed for the pardon of sinne wee pray against temptations tending to sinne being hereby taught that a Christian mans life is a continuall warfare and when one enemy is ouercome and vanquished hee must prouide to incounter with another Wherefore Saint Paul speaking of this estate saith We wrestle not against flesh and bloud but against principalities against powers and against worldly gouernors c. Ephes 6 12. Euen as they which are besieged in a Towne or Castle into which the enemy attempts the entry haue not sufficiently defended themselues if some times they haue beaten backe their enemies scaling their walles or making breaches to come vpon them but they must continually prouide to do the like if they will saue their hold So in the spirituall warfare the enemies must be continually watched against and resisted otherwise we shall bee taken and spoiled of our soules If any man findeth no such need of preparing to resist he is dangerously sicke of a spiritual Lethargy some inchanting Circe hath him at his pleasure hee is sure enough for comming to his heauenly country Let all men therefore awake and seeing their danger keepe watch and ward ouer their soules 2. For the meaning of the words Temptations of diuers sorts Temptation is either that whereby God tryeth man searching and prying into his heart to see whether it be vpright as Dauid prayeth Trie mee O Lord and prooue mee and thou shalt find none iniquity in mee or giuing him some hard commandement as vnto Abraham to kill his sonne and to the young man in the Gospell to sell all that he had and to giue it to the poore or sending him some grieuous affliction which Iames calleth temptation Iames 1.2 willing vs to count it exceeding ioy when wee fall into sundrie temptations Psalm 95. 2. Temptation is that whereby man tempteth God of which the Psalmist complaineth they tempted in a proued mee and saw my workes that is by murmuring and refusing to belieue and to rest vpon Gods prouidence without seeing euident present signes of his power and goodnes and thus whosoeuer saith in his heart God regardeth not or God cannot or will not helpe in the time of necessity tempteth God Matth. 4.7 Againe there is another tempting of God by aduenturing vpon apparant danger without warrant according to which Satan tempting Christ to cast himselfe downe from the pinacle of the Temple he answereth Thou shalt not tempt the Lord thy God 3. Temptation is that whereby man tempteth man seeking to circumuent him Matth. 22.18 by trying him with politique deuises thus the Pharisees are said to haue tempted Christ for Why tempt ye 〈◊〉 yee hypicrites saith the Lord 4 Temptation is that whereby man tempteth himselfe his corrupt heart alluring and drawing him on to sinne according to that of Iames Iames 1.14 Euery man is tempted when he is drawne away by his owne concupiscence and iâ—â—â—iâ—â—d Genes 3 Matth. 4. 5. Temptation is that whereby the deuill tempteth man and prouoketh him to sinne as hee did Euah in Paradise and attempted against the Lord Christ For these two last temptations of the flesh and deuill we desire here to be deliuered from the third we pray to be kept in the fourth petition from the second in the second petition from the first wee doe not pray to be kept but rather that the Lord would trie vs and vse all meanes which hee seeth best to further our sanctification Lande vs not thus we pray because that howsoeuer the deuill tempteth and the flesh tempteth without being set aworke by the Lord yet if hee be pleased not to leade vs into temptation we shall be safe from danger Now the Lord is said to leade into temptation To leade into temptation what
THE ENGLISH CATECHISME EXPLAINED OR A COMENTARIE ON THE SHORT CATECHISME set forth in the Booke of Common Prayer WHEREIN DIVERS NECESSARIE Questions touching the Christian Faith are inserted moderne Controuersies handled doubts resolued and many Cases of Conscience cleared Profitable for Ministers in their Churches for Schoole-Masters in their Schooles and for Housholders in their Families By IOHN MAYER Bachelour of Diuinitie The second Edition reviewed LONDON Printed by Augustine Mathewes for Iohn Marriot and are to be sold at his Shop in Saint Dunstans Church-yard in Fleetstreet 1622. TO MY REVEREND BRETHREN THE PASTOVRS OF Parochiall Congregations in the Church of England REuerend Brethren euer since my first entring into a Pastorall charge I haue applied mine endeauours by Catechising to instruct the ignorant And because I would not be irregular my Theame hath alwaies been the short Catechisme set forth in the Booke of Common Prayer a Catechisme indeede solely appointed to bee first taught but to the great detriment of our Church either wholly neglected any other being preferred or barely taught without any further explanation or else for outward formality onely in Lent set vpon the Table as a dish appropriated to that Fast My study hath been first to mend this fault for my owne particular and therefore I haue diuers yeares labored constantly throughout the yeare by this kind of teaching to forme in my hearers some distinct knowledge of our Christian Principles and hauing at length come to my intended period I digested the pith of all my Collections and Meditations into this Booke herein imitating Vrsinus vpon Melanctons short Catechisme so vsefull to young Students in Theologie and to other studious persons The labour thus ended being conscious to my self of mine own weaknes I suppressed it three or foure yeares till that being animated by some of you my Brethren who had either seene or heard hereof I haue aduentured to bring it into publike view The worke I confesse is ordinary and worthles but for forme it is alone and so may craue entertainement Heere are collected into one all fundamentall points of the true Christian Religion sparsedlie handled in diuers learned Bookes and applied to the short English Catechisme It is a Catechisme and a Comentarie the one for Children short and fitted to their capacity the other for men leading to a larger mappe of Christian Principles and fitted for the edification of all To haue written a large new Catechisme without an old text had bin superfluous amongst so many already abroad but to write for the illustrating of the Text to which we English must all hold vs is very necessary In publishing this I take not vpon me to prescribe a forme vnto any my selfe being the least amongst thousands but I whet on all what I can to an vniforme proceeding by our common grounds We haue all one God one Christ one Baptisme one Gospell and one forme of Articles of Religion to which wee subscribe why then should we not all consent in one Catechisme Our Mother the Church of England hath first commaunded this one Catechisme vpon which is my Commentary If therefore my inward wishes may breake foorth into open request I would craue that it might please the right Reuerend Fathers of our Church more strictly to presse the teaching of our common Catechisme in their seuerall Iurisdictions and you my Brethren who doe already teach it in your seuerall Parishes to labour in it with all diligence and to bring it in and commend it to the priuate exercise of your people in their families amongst whom it hath hitherto been much neglected And I beseech you all fauourably to accept this my present act and where I haue faulted correct me where I haue failed supply me where I haue done rightly ioyne with me If this may be any thing though but goats hayre towards the Lords Sanctuary I shall be glad and giue God the glory Our great Shepheard the Lord Iesus who hath laid downe his life for his sheepe make this and all the endeauours of his Seruants fruitfull pastures for the comfort of his flocke and for the praise of his holy and glorious name Amen Your fellow-Seruant in the worke of the Ministery IOHN MAYER A TABLE OF THE QVESTIONS AND Answers added vnto those of the Catechisme handled in this Commentarie Question WHom doe the Articles of your faith concerne Answ The first part of them concernes God the second the Church of God 21 Quest In the first part concerning God what learne you to beleeue Answ First I learne to beleeue in God the Father secondly in God the Sonne thirdly in God the holy Ghost 21 Quest How knowest thou that there is a God Answ Many wayes but chiefly by mine owne conscience accusing me for secret sins which cannot be but vnto an infinite wisedome that knowes the most secret thoughts of the heart such as is neither man deuill nor Angel but God alone 22 Quest How many Gods be there Answ But one onely true God the rest are Idols set vp by man Quest VVhat is God Answ He is a spirituall Essence most simple infinitly present holy wise iust mercifull and mightie the creator preseruer and onely gouernour of the whole world 23 Quest Into how many Persons is the God-head distinguished Answ Into three the Father Sonne and holy Ghost 24 Quest If in the God-head there be three persons and euery one be God how say you then that there is but one God Answ Although there bee three persons yet is there but one onely God in substance one infinite power and one eternitie 25 Quest What learne you to beleeue concerning God the father and in which words Answ I learne to beleeue that God is my Father able to doe all things the creator of the whole world and the Lord and gouernor of the same in these words I beleeue in God the Father almighty maker of heauen and earth 26 Quest In which words learne you to beleeue in God the Sonne Answ In these And in Iesus Christ his only Sonne our Lord c. From thence he shall come to iudge both the quicke and the dead 32 Quest What learne you to beleeue heere concerning God the Sonne Answ Two things First his humiliation secondly his exaltation Quest What is the Son of God who is also called Iesus Christ Answ Hee is perfect God by nature and one substance with the Father and perfect man made so of his owne good wil that he might become our Redeemer and thus is he subiect to the Father 33 Quest How can this be that God should be 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 33 Quest What need was there that the Sonne of God should thus abase himselfe to become man Answ Great need on our behalfe who could not be deliuered by Angels or by earthly treasures but onely by his precious blood
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
then petition for the grace of perseuerance Thankes to God is here first in order of nature for who considering himselfe to bee made the childe of God doth not at the first apprehension breake forth into the acknowledgement of Gods goodnesse and glorifying his blessed name for such vnspeakable mercy before he dare presume to begge a further guift from the same hand Saint Paul in most of his Epistles beginneth with commemoration of Gods fundamentall mercies in Christ and thanks for them before hee proceed to new Petitions for continuance of sauing graces Thanksgiuing to God for grace is the fruit of the first grace and the seed of the latter Lastly petition for Gods grace for continuance in grace sheweth First that it is not in our power to establish our selues but that wee must craue this blessing of him who is the first Author and last finisher of our faith by whose power wee are kept and confirmed vnto Saluation namely the same power and mercy by which wee are first taken out of the iawes of hell as I haue shewed before in handling the ability of forsaking the Diuell Secondly the difference heerein appeareth betweene the two estates of grace and glory the imperfection of this life and the absolute Perfectnesse of a better Heere we are still to intreat Lord increase our faith Lord strengthen our hope Lord assist our patience But there wee shall not need to make request for establishment our faith shall then bee euacuated by accomplishment our hope fulfilled by fruition our patience needlesse where there shall bee no tribulation There the exercise of the soule shall be in admiring adoring and magnifying that mercy and bounty which hath preserued vs to the end of our mortall liues and hath crowned vs with life euerlasting Of the Creede Qu. 2. THou saist that thou art bound to doe as was promised for thee which was that thou shouldest beleeue the articles of the Christian faith let mee heare thee therefore rehearse the same Answ I beleeue in God the Father Almighty maker of heauen and earth and in Jesus 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 hee descended into hell the third day hee arose 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 the quicke and the dead I beleeue in the holy Ghost the holy Catholique Church the Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting Amen The Symbol of the Apostles Explan Before I come to speake any thing of these Articles in particular a few things are to be premised in generall First touching the name whereby they are called What articles are it is well knowne to euery man and so is the other name the Creed of the Apostles The proper name heereof in Greeke in which tongue these Articles were first penned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum Apostolorum which signifieth either a note a marke seruing to distinguish betweene one souldier and another or a summe of money cast in which wee call a shot It is likely and History consenteth heerein that the Apostles dispersing themselues ouer the world according to their commission to preach the Gospell aduisedly compiled an abridgement of the same to remaine as a rule according to the analogy whereof though the Church were scattered farre and wide yet both teachers and hearers might bee held in an holy agreement of the same faith and heresies arising being brought heerevnto as vnto a touchstone might bee tryed and being found drosse reiected And because that euery one of the twelue compiled some part which being put together make the whole it obtained the name of Symbolum as Augustine testifieth if it be his owne where he reciteth in particular the seuerall words put in by euery Apostle Aug. de temp Con◠114. These were gathered saith hee by Peter I beleeue in God the Father Almighty By Iohn The maker of heauen and earth By Iames In Iesus Christ his onely Sonne our Lord by Andrew Which was conceiued by the holy Ghost borne of the Virgin Mary by Philip Hee suffered vnder Pontius Pilate c. By Thomas Hee descended into hell and the third day rose from the dead By Bartholmew Hee ascended into heauen and sitteth c. By Mathew From thence he shall come to iudge the quick and the dead By Iames sonne of Alpheus J beleeue in the holy Ghost c. by Simon Zelotes The Communion of Saints By Iudas Iames his brother The resurrection of the body By Mathias The life euerlasting Amen All which I haue here inserted as probable not as necessarily inforcing Jerom. Epist 41. partis 1. In the Symbol of the Church of Rome this phrase he descended into hell is not neither in the Symbol of the Easterne Churches that iust according to this forme it was first set forth by the Apostles for both the phrases of descending into hell and Catholique Church may seeme to bee of later stamp and moreouer if it were thus certainly penned by them it were a part of Canonicall Scripture The common opinion of our Diuines is that it is called the Symbol of the Apostles because it was gathered out of their writings it may bee by some of their disciples that heard them For mine owne part hauing recited thus what I finde touching the name and first collection of these Articles I will leaue euery man to iudge as reason shall induce him to doe Secondly concerning the number of Creedes It is certaine that there haue beene many some compiled by whole Councels some by seuerall learned men of the Church vpon speciall occasion but none of those which haue beene made by the Orthodox doe any whit differ in substance from this of the Apostles they do onely set downe in more words that which is here contained in fewer and so may serue instead of some Commentaries vpon this of the Apostles The principall is the Nicene Creede made some three hundred yeeres after Christs Incarnation vnto which were consenting 318 Fathers Constantine the great Emperor being President This because of Arius who denied Christs Diuinity is larger in setting this forth how hee is very God of very God and of the same substance with the Father Next is the Athanasian Creede made by that holy man Athanasius who by the Arians was much persecuted but he made this as for a testimony of his owne sincerity in the truth so also to instruct and confirme others And of like sort is the Ephesine the Calcedon the Agathen c. So that we neede not be doubtfull because there be many which to embrace knowe and receiue this and so thou dost know and receiue them all 3. The Creed penned why Thirdly concerning the ends why this was committed to writing They were sundry and excellent
First as hath been already saide to be a rule of Faith and a preseruatiue from Heresie 2 That it might bee a meane of distinguishing betwixt true Christians and heretiques 3. That euery man entring the profession of Christianity might continually haue before his eyes that faith for which he should suffer persecution and to the defence whereof hee should stand vnto the death 4. That euery one of the Catechumeni which were new conuerted Christians might haue in a readinesse what to answere in their baptisme when the Minister should demaund what beleeuest thou or according to that of Philip to the Eunuch If thou beleeuest with all thine heart Acts 8.37 thou maist bee baptized vnto which he answered I beleeue that Iesus is the sonne of God So when one of them was demaunded Beleeuest thou aright he could according to this forme of confession answere I beleeue in God c. And if these be the endes and according to these onely bee the right vse of the Creede then must it be acknowledged a grosse abuse amongst simple people to vse it for a prayer for the remoouing of which as also for signification of our readinesse and constancy to defend the true Catholike Faith it is rightly prouided in our Churches that all should stand whilst it is in rehearsing Standing at the Creeds rehearsing Some I knowe are offended hereat and doe refuse to conforme themselues to this order but truely they are too too disorderly for besides that hence there is a confusion of gestures in the Church some standing some sitting and others kneeling to the hindering the ignorant from the knowledge of the right vse how doe they answer the reuerent behauiour of the first Christians August rom 10. p. 327. who were wont to stand during the whole time that the Word was in reading except very aged and impotent persons it being now so farre yeelded vnto them that they are required to stand onely in the time of rehearsing the Creed as being a short abridgment of the Scriptures Or how doe they giue testimony of their consent in the faith rehearsed when as conforming themselues to the Ministers gesture in prayer to testifie their consenting desires herein they are altogether vncomfortable in the other of confession Quest What doest thou chiefely learne out of these articles of thy faith Answ First I learne to beleeue in God the Father who hath made me and all the world Secondly in God the Son who hath redeemed me and all man-kind Thirdly in God the Holy Ghost who hath sanctified me and all the Elect people of God Explan In this answere one thing must be warily vnderstood viz. How Iesus Christ the Son of God may bee sayde to haue redeemed all man-kinde otherwise euery mans estate shall seeme good enough sith by him all are redeemed Vnderstand it therefore as other like phrases in the Scriptures Rom. 5.18 as that to the Romans As by the offence of one the fault came on all men to condemnation so by the iustifying of one the benefit abounded towards all to the iustification of life c. By which is meant that all men which attaine to the iustification of life are made partakers of this benefit by no other meanes either in Heauen or in Earth within themselues the obseruation of the Law or without them the merits of others holy men or Angels but onely by the righteousnesse of Christ So according to Saint Augustines like exposition of another Scripture phrase tending hereto Aug. de predest Sanctili 174 8â— Christ may bee called the Redeemer of all mankind not because all are actually redeemed by him but because no man is redeemed by any other but Christ onely When we say he redeemed all Mankinde the meaning is he is the onely Redeemer of all men who attaine this great benefit of redemption and saluation by no other according to that memorable saying Act. 4.12 There is none other name giuen vnder Heauen whereby to be saued but the name of Iesus Such as like better of the distinction viz. He redeemed all men that is in regard of the sufficiency of that hee did and suffered but not of the efficacie thereof may followe it if they please For the passion of Christ was sutable to his person his person of infinite excellency could not be so abased without infinite merit accrewing by such humiliation his dying was more then equiualent to all the worlds perishing euerlastingly in Hell Wherefore in giuing himselfe a ransome for sinfull man he is rightly said to haue redeemed all mankind for so much as he paid the full price of an vniuersall redemption And this is the same in sense with that saying of Iohn Behold the Lambe of God that taketh away the sinnes of the world Ioh. 1.29 Wicked men and vnbeleeuers are not hereby secured but more iustly and deepely damned as treading vnder foote the Sonne of God and prophaning his blood Quest 3. Whom do these Articles of your Faith concerne Answ The first part of them concernes God the second the Church of God Quest 4. In the first part concerning God what doe you learne to beleeue Answ First I learne to beleeue in God the Father secondly in God the Sonne thirdly in God the Holy Ghost Explan The articles of our faith being a sum of all things necessary to be knowne and beleeued vnto saluation as hath beene already said comprehend therefore not onely things concerning God but also the Church of God so that they may be fitly considered in these two parts And because the knowledge of God is principall and the greatest part of a Christian mans taske the maine things concerning him are first and more largely set down and then briefly those of the Church Now forsomuch as a Commentary of Catechisme is in this Treatise intended I would not willingly leaue any ground of our Religion vntouched therefore haue thought it needfull here to insert some things more generall concerning God and then to proceed to the seuerall articles as they lye in order 1. Whether there be a God 2. What God is 3. How many Gods there be 4. That God is both Father Sonne and holy Ghost 5. That Father Sonne and Holy Ghost are but one God Quest 5. How knowest thou that there is a God Answ Many wayes but chiefely by mine owne conscience accusing me for secret sinnes which cannot be but vnto an infinite wisedome that knowes the most secrete thoughts of the heart such as is neither Man Diuell nor Angell but God alone Explan Such is the Atheisme of these times that this had need be taught for a ground of Religion though it be indeed a ground in reason meerely naturall Now this is to be read not onely in the booke of conscience but secondly in the booke of Gods iudgements taking notorious wicked men oftentimes in the very instant of their sinning and singling out guilty persons by lots as Achan and Ionah and wonderfully discouering murthers
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
bountifull reward euen euerlasting life They of the Church of Rome are afraid that by teaching this all good workes would be neglected and therefore make men beleeue that they may perfectly keepe the Law yea and doe workes of supererrogation also more then the Law requireth at their hands but you may easily perceiue by that which hath beene said how little cause there is of any such feare The sonnes of Belial indeede men without all grace growe secure hereupon and endeauour to doe nothing themselues because Christ hath done all for them but they are fowly deceiued as they shall finde to their cost another day The Apostle saith not simply He hath fulfilled the Law for vs Rom. 8.4 but with this addition which walke not after the flesh but after the spirit that is for vs which would faine be righteous and keepe the Law our selues but through the weaknesse of the flesh are not able hee hath done nothing therefore for these secure persons 2. Duty To rely onely vpon Christ The second duty is to cast out the anchor of our hope of eternall life onely vpon the righteousnesse of Christ Iesus and not vpon any merits of our owne no not whereunto we are inabled by the merits of Christ Iesus For as hee saide vnto Paul My grace is sufficient for thee 2. Cor. 12. so may it be said of his merits and righteousnesse His righteousnesse is sufficient for vs. Either it alone must make vs righteous or not at all that must not doe somewhat and our owne righteousnes somewhat the Lord will admit no such partnership Rom. 11.6 But if it be of grace it is no more of workes saith hee else were grace no grace if of workes it is no more of grace else were worke no more worke Our good workes are ordained of God as a way to eternall life Ephes 2.10 verse 9. that we should walke in them they merit nothing lest any man should boast Let the Roman Catholiques therefore sit at anchor here if they will let them build their hope vpon this sandy foundation but let vs sticke fast and remaine vnmoueable vpon the rocke Christ Iesus let vs looke for the sweetning of all our imperfect good workes from the perfume of his righteousnesse that thus wee may be sure to be accepted before God his Father at the last day Quest 28. In which wordes is his exaltation set downe and how many be the degrees hereof Answ In these words The third day hee rose againe from the dead and ascended into Heauen he sitteth on the right hand of God the Father Almighty and from thence he shall come to iudge both the quicke and the dead And of this there be three degrees also Quest 29. Which is the first and in which words Answ First In that he arose againe from death to life and ascended vp into Heauen In these words The third day he arose againe from the dead and ascended vp into Heauen Two branches of the fift Article Explan As the Lord Iesus taking vpon him the worke of our redemption was greatly humbled as hath beene shewed so when this worke was finished he was againe highly exalted and looke by what steps of humiliation he descended by the like also he ascended till he came to the height of his glory beginning first to rise from the lowest in that out of the nethermost earth he goeth vp to the highest Heauens Of this Article there be two branches The third day hee arose againe from the dead is the first He ascended vp into Heauen is the second Concerning the first Being laid into the Sepulchre by Ioseph of Arimathea and a great stone rolled to the doore of the Sepulchre a watch also was set to keepe his body lest his Disciples stould come by night and steale it away and say He is risen againe being I say thus strongly guarded he is not hereby hindered but powerfully riseth and commeth forth of the Sepulchre the third day after his buriall which was the Lords day or first day of the weeke as he had foretold vnto his Disciples Proofe for the grounds of holy Scripture Math. 28. Mark 16. Ioh. 20. Luk. 24. from whence this is taken the history recorded by the foure Euangelists doth plainely declare thus much who doe all set forth his rising againe with the circumstances thereof Generally this time was the time of the Passeouer to shew that the true Paschall Lambe was now come into the world and the religious killing of all other lambs as meerely a figuratiue and shadowing ceremony should now cease the substance it selfe being now present Againe it was the first moneth about the middest of it which answereth to our March wherein in this Northern Hemisphere of the world the pleasant spring doth begin to shew that the earth did in her kind reioyce to receiue the Lord reuiued from the dead according to that of Melancthon Melancth Ecce renascentis testatur gratia mundi Omnia cum Domino dona red sse suo See how the worlds grace reuiu'd doth shew With the Lord of all all gifts return'd anew Gal 5 2. Thirdly it was early in the morning before the Sun to shew that a brighter Sun the Sun of righteousnesse was risen to the world Fourthly it was the first day of the weeke when he had lyen all the Iewes Sabboth in the graue to shewe that they are dead still vnto Christ that keepe their holy rests vpon that day as is spoken of circumcision If ye be circumcised Christ profiteth you nothing and to shew that a greater worke was now ended then the creator of the world viz. the redemption of the world and that as vnder the creation the Lords resting day from that great worke was the Sabboth of Gods people so vnder the redemption Christs resurrection day and of ending a greater worke became their Sabboth to endure to the worlds end Fiftly it was the third day after his death and buriall no sooner to shew that hee was truly dead without all deceit no later lest through his longer tarrying the faith of his Disciples should turne into despaire Now that he did rise againe indeed and that he was not taken away out of his sepulcher as the Iewes his enemies would make the world beleeue is diuersly testified and so fully as that it were shamefull impudency to deny it First he himselfe foretold thus much sometime darkely Ioh. 16.16 Yet a little while and ye shall not see me and a little while againe and yee shall see me Sometime plainely Math. 12.40 As Ionah was three dayes and three nights in the Whales belly so must the Sonne of man be in the heart of the earth Sometime againe more plainely Math. 17.12 23. The Son of man shall be deliuered into the hands of sinners and be crucified and slaine and rise againe the third day Secondly as he foretold so that it came to passe the Angels doe witnesse He is
that diuine voyce Reuel 20.6 Blessed and holy is he that hath part in the first resurrection for ouer such the second death hath no power Now as our first life viz. our naturall hath certaine signes as breath warmth motion c whereby it is knowne so hath this second our spirituall life and these signes are chiefly foure First an heauenly minde If yee be risen with Christ seek those things which are aboue Signes of a new life Col 3.1 where Christ Iesus sits at the right hand of God c. For if the minde be still plodding vpon the earth and earthly things if the thoughts be altogether bent this way how is there any rising if the foode that perisheth be still most sought after how is there another kinde of life the meanes of sustaining it being neglected wherefore Saint Peter willeth such as be risen to a new life 1 Peter 2.2 As new borne Babes to desire the sincere milke of the word that they may growe thereby Secondly an holy and innocent life for such onely are risen with Christ as haue put on Christ Eph. 4.14 as haue put on the new man which after God is created in righteousnesse and true holinesse They which are still the old men they were if they were vnholy vnholy still if vile vile still they I say are not risen to a new life they are not ranged into the order of true Christians our captaine Christ hath put all his Souldiers into an other fashion They are blamelesse and pure Phil. 2.15 and the Sonnes of God in the middest of a naughty and crooked nation without rebuke Thirdly greater ioy in the grace of God through Iesus Christ then in any thing either of pleasure or profit in this world because worldly things are olde ioy in them is past now we are come to liue a new life as hee which is preferred from a poore Farmer to be Lord of great possessions he is now a new man he ioyes not in his Farme which he had vnder others it delights him not that he had such a poore common Estate but in this his new aduancement is his comfort So we being risen from an old life to a new from a naturall to a spirituall with Christ from the life of the Children of wrath and of sinnes seruants to the life of the Sonnes of God cannot but ioy onely in this in regard of exceeding ioy and we cannot but accompt all things drosse and dung with the Apostle in comparison of the excellent knowledge of Iesus Christ Phil. 3.8 and of him crucified and risen againe Wee cannot but compt it meat and drinke vnto vs with our blessed Sauiour Iohn 4.34 when we are thus doing the will of our Father viz. in workes of holinesse Fourthly growth and increase in sanctification for nothing which begins to liue and is like to come to perfection and to continue is without growth no more is any man which begins to liue a new life in holinesse he is not forward herein to day and backeward to morrow a babe for knowledge and practice this yeare and a babe an whole yeere or seuen yeares hence but he goeth forward groweth in grace 2 Pet. 3 18 Iohn 15.1 and in the knowledge of Iesus Christ as St. Peter exhorteth vs to doe He is a branch of the Vine Christ which shooteth much foorth in a short time Psal 1 1.2 he is a tree planted by the waters side and not some shrub comming vp vpon the drie heath If these things be so what a nullity of Faith is there in most men when there be onely words to expresse it That Christ our head rose againe the third day c. but it is plainely disproued in deedes by want of this newnesse of life And hitherto of the first branch of this Article now follows the other He ascended vp into heauen For the meaning Hee being reuiued from the dead his soule comming againe into his body walked heere a while vpon earth for the space of forty daies eating and drinking sometimes with his Disciples not for any neede of sustenance but for more assurance of his resurrection and offering his body to be felt and handled comforting and instructing them and then in the open sight of them all he went vp body and soule into the heauens they looking and maruelling at it Proofe For the grounds hereof Sundry times was it foretold by many types was it prefigured and by sundry witnesses soundly testified It was foretold by Dauid Thou art ascēded vp on high Psal 68.18 thou hast lead captiuity captiue giuen gifts vnto men and Christ himselfe spake hereof to his Disciples both before his suffering I go to prepare a place for you Iohn 14.2 in my Fathers house are many dwelling places and I goe my way and will come againe receiue you to my selfe that where I am Ioh 20.17 there yee may be also and after I ascended to my Father and to your Father to my God and to your God And the same was prefigured in Enoch Gen. 5.24 the seuenth from Adam who is said to haue walked with God and to haue beene taken away from amongst men and in Elias the Prophet who whilest he was walking and talking with Elisha his seruant 2 King 2 was taken vp into heauen in a fiery Charriot and also in Moses who though he did not ascend vp to heauen as the other yet he is said to haue gone vp vpon an high Mountaine the mount Nebo and his body was afterwards seen no more vpon earth Deut. 34 Wherefore he is brought in with Elias conferring with Christ vpon the Mount Tabor at the time of Transfiguration that the Types and Antitype as it were might meete altogether before Christs ascension Lastly Saint Luke setteth downe Acts 1.12 how he ascended with the circumstances before spoken of and that two Angels like men in white apparell asked the Disciples who were looking vp to heauen after that he was ascended from them Why stand yee gazing into heauen this Iesus which is gone vp into heauen shall so come as yee haue seene him goe vp to heauen Ephes 4.10 And Saint Paul saith Hee is ascended farre aboue all heauens viz. all visible heauens to the highest where the throne of God is yea Steuen the first Martyr addeth and saith Acts 7.56 I see the heauens open and the Sonne of Man standing at the right hand of God and hee did once more yet manifest himselfe to Saul a persecutor to be there when hee called from heauen vnto him Acts 9.4 saying Saul Saul why persecutest thou mee which indeed did wonderfully confirme this thing euen to vnbeleeuers for that so forward a persecutor was suddenly heerevpon turned to be a most zealous Preacher for that hee which hated Christ did set forth Christ his resurrection and ascension vp into heauen in euery place where he came And wee are
Christ which is best of all If wee put our selues vpon a iourney into a place farre from our own home especially if the wife goeth from her deare husband or children from their louing Parents wee haue a longing desire to bee at home againe and the rather if wee be hardly vsed abroad and vndergoe many dangers but we are heere absent From God our louing Father and from Iesus Christ our deare Husband in a world of miseries and which hateth vs oh how can wee then but long to bee at home with them Psal 62.10 1. Ioh. 2.15 Secondly wee must not care any more nor be more in loue with the goods and possessions of this world then trauellers that come to Innes of best entertainment and richly furnished are in loue with them but as they vse them for their necessity a night and away not further regarding any thing they finde there So must wee vse things of this world If riches increase according to Dauids counsell wee must not set our hearts thereon If wee haue the world as S. Iohn aduiseth wee must not loue it nor the things of the world but vse it as it is said in another place as though wee vsed it not 2. Thes 3.6 Thirdly as men vpon their trauaile in strange places are very inquisitiue for the right way and will now and then be at the cost to hire a guide but wil not associate themselues with euery company but be choice in this regard so must wee euer bee carefull of our way to heauen inquire for the right at Gods word and his faithfull ministers and rather then faile bee at cost this way and not company with lewd persons lest wee be seduced by them either through errour if they bee heretiques or through vice if otherwise wicked Fourthly as they which bee in a strange countrey doe comfort themselues in all the misery which they indure because they hope yea long to bee at home againe and to be recompenced for this with the loue of their friends congratulating their returne and all other pleasing contentments which they wanted abroad so must wee in the middest of all our sufferings bee comfortable remembring that we are in a strange countrey when wee shall returne to our Fathers house vnto which time it will not be long wee shall bee recompenced with ioyes vnspeakable Thus did Moses when hee might haue had the pleasures of Pharaohs court and liued like a Kings sonne Hee chose rather Heb. 11.25.26 Phil. 4.4 to suffer affliction with Gods people for hee had respect to the recompence of reward And for this is it that we are exhorted alwayes to reioyce and to reioyce againe for that the comming of the Lord is at hand at which time wee shall bee taken vp to our owne countrey and euer remaine with that Lord. And heere is added by S. Peter a fit thing 1. Pet. 2.11 viz. As Pilgrimes and strangers to abstaine from fleshly lusts that fight against the soule which as vtter enemies doe their indeuour to hinder vs and to keepe vs out of our Soules Countrey Euen as a woman that is taken vp with a delight in strangers loue growes out of fauour with her husband and is for this iustly diuorced from him so whosoeuer is taken vp with fleshly lusts either by couetousnesse or vncleannesse or surfetting and riot c. procures such dislike at the hands of our iealous Lord as that hee shall for euer be kept from comming at him Quest 39. Which is the second degree of his exaltation and in which words Answ Secondly he hath all honor power and authority in heauen and in earth together with God the Father In these words Hee sitteth at the right hand of God the Father almighty Explan In this Answere is set downe the very meaning of this Article containing the second degree of his exaltation the second step of his rising answering to the second degree of his humiliation There hee was despised and placed vpon the gibbet betweene two theeues and hung like a poore creature as vnable to helpe himselfe heere hee is honoured placed in the state-chayre of heauen and full of power both in heauen and in earth there he was poore weary hungry thirsty and harbourlesse heere hee sits at ease full rich and abounding with dwelling places euen for all that seeke vnto him Lastly there he was scorned mocked and derided with robes and crowne as vnworthy to weare them hee was lesse esteemed then rebells and murtherers heere he is crowned and robed with glory and in earnest as most worthy hee hath all knees bowing vnto him and a name aboue all names For thus is this phrase of sitting at the right hand wont to bee vsed in the Scriptures 1 King 1.19 Psal 45.9 Salomon is said to haue made a throne for his mother Bathsheba and to haue placed her at his right hand which was a doing of great honour vnto her so as that whatsoeuer shee would command should be so In the fortieth fiue Psalme the Queene is placed at the Kings right hand in a vesture of gold that is is highly honoured by him In which places with the like howsoeuer there is truth both in the wordes and in the literall proper sense yet heere it is not so the Lord of Heauen hath no right hand nor left as some ignorant and vnlearned Monks haue taught long agoe because hands and feet and face and other parts of the body are ascribed vnto him neither hath Christ any seate in heauen for there is no need of any there for which cause he is said also to stand at the right hand of God Act. 7.56 Rom. 8.34 and to bee at the right hand of God making intercession for vs. The meaning therefore heere is onely to be taken that hee hath all honour power and authority in heauen and in earth together with God the Father euen Christ Iesus both God and Man receiueth these in his whole person but collated vpon him in regard of his Man-hood his God-head in it selfe being vncapable of any new reall accession of glory or power For the grounds of holy Scripture from whence this Article is taken they bee many and most euident which confirme both his being at the right hand of God in heauen and secondly his honour there and thirdly his power and authority First that hee sitteth at the right hand of God in heauen Proofe Collo 3.1 is plainely set forth where wee are bidden to seeke the things aboue Where Christ Iesus sitteth at the right hand of God The very words are to be noted against the Vbiquitaries which will haue Gods right hand to be euery where and so the very body of Christ to be euery where and really present in the Sacrament of his Supper But marke these words and they teach vs not thus but that his body soule now glorified are aboue in heauen and like vnto this is that place to the Ephesians Ephes
in that I beleeue in him the holy Ghost I acknowledge his office of sanctifying and making holy the people of God for otherwise the Father also is holy and so is the Sonne but this is the peculiar office of the Spirit to sanctifie from hence hath hee this name of the holy Ghost Lastly I beleeue in the holy Ghost that is I put my whole trust and confidence in him as I doe in the Father and the Sonne for my preseruation and saluation and more especially as I depend vpon God the Father as my Creator and dayly Protector and vpon God the Sonne as my Redeemer and daily Mediator so doe I depend vpon God the holy Ghost as my comforter and the worker of grace and all vertue in me being of my selfe a lumpe of sinne and a masse of corruption 1 Proofe For the grounds of this Article and first that the holy Ghost is God S. Peter makes it plaine when as hauing told Ananias that hee had lyed vnto the holy Ghost Act. 5 3. verse 4. he added Thou hast not lyed vnto men but vnto God These last words expressing who the holy Ghost was of whom he had spoken before viz. God Act. 28.25 Esa 6 8.9 Moreouer well said the holy Ghost saith Paul by his Prophet Esay Goe make the heart of this people fat and say by hearing yee shall heare and not vnderstand by seeing yee shall see and not perceiue Whereas the Prophet tells vs that Iehouah the Lord God spake these words vnto him whence plainly followes that the holy Ghost is very God and Lord. 2 Proofe Secondly that the holy Ghost is equall with the Father and the Sonne and not inferiour or seruant as Macedonius wickedly taught is plaine from diuers reasons First because he is one with the Father and Sonne according to that of Iohn 1 Ioh. 5.7 There be three that beare record in Heauen the Father the Word and the Spirit and these three are one That is one substance and essence one infinite wisedome power glory and maiesty Secondly because hee is alike worshipped with the Father and Sonne as in that prayer put vp alike to them all The grace of Iesus Christ 2. Cor. 13.13 the loue of God and the Communion of the holy Ghost bee with you all Amen Lastly because hee is alike the Creator of the world and the preseruer of all things for when God in the beginning made the heauens and the earth c. the Spirit is said to haue moued vpon the waters incubasse by a word that signifieth to sit and hatch Gen. 1.2 and breed life as a Henne doth to bring forth her chickins And Elihu mentioned in Iob a man of an excellent spirit saith Iob 33.4 The Spirit of the Lord hath made me and the breath of the Almighty hath giuen me life and in the Psalmes it is Psal 104.30 If thou send forth the Spirit they are created and thou renewest the face of the earth speaking of all other creatures which are so made and preserued by Gods Spirit the holy Ghost 3 Proofe Thirdly that the holy Ghost is the Sanctifier of the people of God will easily appeare if wee consider either this attribute holy euer to bee annexed vnto the Spirit as Iesus and Christ serue to set forth the Sonne of God in his office or the comparisons by which he is for the further declaring of the same compared for he is said to bee fire and therefore Iohn the Baptist speaketh thus of him Mat. 3.11 Hee that commeth after me viz. Iesus Christ shall baptize with the holy Ghost and with fire that is the holy Ghost who is as a fire purging away reâ—ning from the drosse of sinne as is further set forth where we are forbidden to quench the Spirit of God 1 Thes 5.19 Ioh. 3.3 againe hee is compared to water in that saying to Nicodemus Vnlesse a man be borne againe of water and the holy Ghost bee shall not see the kingdome of God that is of the holy Ghost in the vse of water in baptisme setting forth the power thereof viz. to clense from the filthinesse of sinne as water doth from the filth of the flesh Or if wee consider the workes of sanctification to be all wrought by the holy Ghost as first sauing knowledge which is all one with faith that most excellent and holy-making grace Rom. 8 â—6 1 Cor. 2.12 The Spirit witnesseth with our spirits that we are the children of God It maketh vs to know and beleeue those things that are giuen vs of God that is righteousnes in Christ through whom we are his adopted children and in the way to eternall life according to that This is life eternall Ioh. 17.3 to know thee to bee the very God and whom thou hast sent Iesus Christ Rom. 8.10 Secondly spirituall gouernment whereby euill is suppressed and that which is good increased in vs errour is auoyded and the truth in all things followed They which are in Christ Iesus to whom there is no condemnation walke after the Spirit and not after the flesh the spirit rules in them and causeth them thus to walke and all the sonnes of God are thus ruled and led Vers 14. for all that are led by the spirit of God as hee addeth are the sonnes of God Particularly the spirit so gouerneth by striuing against euill motions and by offering good for â—he spirit fighteth against the flesh Gal. 5.17 as the flesh fighteth against the spirit in our weaknesses it helps vs for when wee are vnable to pray acceptably it workes with vs and helpes vs to offer vp sighes that cannot be vttered Rom. 8.26 in our ignorances it directs vs for it leadeth vs into all truth Thirdly spirituall consolation Ioh. 16.13 Ioh. 14. in our seuerall afflictions tentations which is another part of holines for this he is called the Comforter whom Christ promiseth to send to mittigate the heauines of the disciples after his departture he is called the oyle of gladnes which maketh cheerfulnes euen to appeare in the face he is called the spirit of adoption whereby we cry Abba Psal 45.8 Rom. 8.15 Father that is affecting vs with the assurance and comfort of Gods children when wee are feared and troubled Fourthly power commendably to doe the weightiest duties of our callings therefore it is said to be the spirit Num. 11. that was taken of Moses and put vpon the Elders of Israel that they might be able to iudge and decide controuersies arising amongst their bretheren it was by the Spirit Exod. 35.31 that Ahohab and Bezaliel were inabled to worke all curious workes about the tabernacle it was the Spirit that made the Apostles sufficient vnto a farre greater work about the spirituall Tabernacle viz. to preach the gospell effectually to men of all languages Act. 2. they being vnskilfull of any but their mother tongue and for this
foolish was Achan and Ananias and Saphyra to their smart as their Histories doe declare and Salomon in taking many wiues and contracting affinity with most Princes for the encrease of his power and establishing his peace For Ios 7 Acts 5 Gehazi is thus made a loathsome Leper Saul is turned out of his Kingdome Achan and Ananias lose their liues and Salomon almost ten Tribes of his posterity Let these examples therefore be warnings vnto vs that we trust not to our owne inuentions but goe out after the Spirit speaking in the Word with Abraham Heb. 11.8 though we our selues know not whither Euen as silly Orphans which know not how to buy and seâ—l and to deale in this wily world themselues doe willingly submit themselues to some faithfull friend that vndertakes this care for them Quest 33. Which is the second part of your articles of faith concerning the Church of God Answ The second part is The holy Catholique Church the Communion of Saints the Forgiuenesse of sinnes the Resurrection of the body and the life euerlasting Quest 34. What learne you here to beleeue concerning Gods Church Answ Foure things Quest 35. Which is the first Answ First I learne to beleeue that God hath a Church consisting of a certaine number of true beleeuers of whom some be in Heauen and some vpon earth and that I my selfe am a member of the same To beleeue in the holy Catholique Church Explan We are to prefix in our vnderstanding I beleeue and so to confesse I beleeue the holy Catholique Church c. and not I beleeue in as we say of God the Father Son and Holy Ghost For the meaning of the words then it is fully set downe in the answer viz although I cannot see with the bodily eye into the inuisible Church of God consisting onely of true beleeuers yet I doe by faith firmely hold that as there is an outward and visible Church militant here vpon earth that is a company of people outwardly called by the sincere preaching of the Word and further marked out by the right administration of the Sacraments amongst them so there is such a Church as is seene onely by the eye of the Lord inwardly called by the efficacy of the Spirit part of which is already triumphant in Heauen and part here still in this world the one sort being the Saints and faithfull departed the other faithfull men and women yet liuing And because I can no otherwise haue no comfort in al this I beleeue to my further comfort that I am a member of this inuisible Church and of the same body with the godly in heauen 2. For the grounds of this they are first to bee brought which testifie that God hath a Church 2. That this Church is a visible company called together by the preaching of the Word which is the Church before men 3. That they yet onely are the true Church before God which are Beleeuers 4. That no Church is to be beleeued in that is to be made the foundation of our faith but onely to be beleeued that is to be acknowledged and to be cleaued vnto when it is found to be Gods Church and to be obeyed in all things wherein it obeyeth Iesus Christ the head of all First that God hath a Church is plaine 1. Proofe That God hath a Church from the often mentioning of the Church of God in the Scriptures Great persecution is said to haue bin raised vp against the Church in the Acts and God is said to haue giuen some Apostles c. Acts 8 1 Ephes 4.12 Reuel 2.3 for the building vp of his Church And in the Reuelation there be seuen Epistles directed to seuen seuerall Churches one to the Church at Ephesus another to the Church at Laodicea c. This is so generally acknowledged that it shall not need to bee further insisted in But that this Church is a visible company called together by the preaching of the Word c. The true mark of the Church these being the principall markes and signes by which it is knowne amongst men is somewhat contradicted yea exploded by the Romanists and other signes of vniuersality antiquity succession of Bishops c. substituted and therefore aliquantulum operosiùs as this Commentary will beare to deale herein And first of all the word Ecclesia a Church comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is to call out giueth great light herein the Church being according to the signification of this Word a people called forth out of the rest of the world as the Apostle not naming the Church at Rome yet in effect calleth it saying To you which are at Rome Rom. 1.7 called to bee Saints now if it bee a people called out of the world the best note whereby to knowe it must needes be the voyce calling which if it be the Talmud of the Iewes it is a Synagogue of Christs enemies if the Alchoron of Mahomet it is an assembly of Saracens if the Word of God corrupted by false interpretations in matter of faith it is a Sect of Heretiques But if it be the pure Word of God purely and sincerely preached it is the Church of God For this hath euer beene a certaine note of Gods Church and such as cannot deceiue Thus hath it beene noted to be in the family of Enoch that walked with God viz. by obedience to his voice Proofes of the old Testament and of Noah for hee did thus also walke with the Lord and of Abraham who went out at Gods Word from his Fathers house and amongst his posterity the Iewes who at the Word of the Lord followed Moses and Aaron thorow the red Sea thorow the wildernesse and the numberlesse turnings by which they were directed from the Land of Aegypt vnto Canaan And still vnder the new Testament this was the infallible marke of Gods Church first amongst the Apostles who were called out from others by the Word of God to follow the Lord Christ then amongst other faithfull people as they were added to the Church they were called by the Word witnesse that great worke of conuersion Acts 2.41 wrought by the Ministry of Peter at one Sermon there were three thousand who when they heard it were seuered from the rest of the World and added vnto the Church Verse 47. and it is immediatly further noted that the Lord dayly added vnto the Church such as should bee saued viz. calling them by the Sermons of his Apostles and Ministers To proceed from History to the Doctrine of holy Scripture Doth not the Prophet Esay teach the same thing Esay 8.20 when he saith To the Law and to the Testimony if they speake not according to this Word it is because they haue no truth in them viz. When Seducers shall goe about to draw them to the seruice of Idols Verse 19. and to follow South-sayers and such as haue the
out of it Secondly that howsoeuer they fall or whensoeuer yet they shall be raised againe by a supernaturall power the soules being reunited vnto them and that not onely the bodies of the iust and righteous but of the vniust and wicked the bodyes of all both high and low rich and poore great and small Thirdly all this shall be at the last day together in a moment at the sound of a Trumpet and not some at one time some at another Fourthly being thus raised they must come to iudgement all the secretest things that euer they did being laid open and the hidden things of all hearts being manifested Proofe Now for the further manifestation and prouing of these things and first that our bodies shall fall as it is intimated in the word resurrection for that cannot rise againe which did not first fall so it is proued by the experience of all times and ages of the world for euen they of the first times whose bodies were most durable yet their end was they dyed when they had liued nigh a thousaÌ„d years these strong oaks though they stood neuer so long they fell at the last but long since the state of mens bodies grew more weake which made â—ob compare mans life vnto a shadow Iob. 1â— Esa 40. a Weauers shuttle and a floure and Dauid to a light that is soone put out and to a spans length and Esay to grasse which is greene in the morning but is cut down before night and withered And dayly examples confirme the same thing euery small matter ouerthrowing the strongest man and making him to fall to the earth from whence he was taken Secondly that our bodies hauing lien rotting in the graue shall bee raised againe by a supernaturall power which is more specially heere intended S. Paul proueth at large in the fifteenth chapter of the first Epistle to the Corinths making this the ouerthrow of all religion to deny the rising of the dead and our Sauiour Christ before him opposed himselfe earnestly against the Saduces which denyed the resurrection saying Math. 22.31 Verse 32. Haue you not read of the resurrection what is spoken vnto you of God saying J am the God of Abraham Isaacke and Jaacob now God is not the God of the dead but of the liuing and long before this Esay hath said The dead shall come forth with my body shall they rise and Daniel Dan. 12.2 Iob. 19.25 Many of them that sleepe in the dust shall awake and Iob I know that my redâ—emer liueth and I shall stand at the last vpon the earth and though after my skin the wormes shall consume my body yet I my selfe shall see him c. and thus it is plaine that the resurrection shall be though wee say nothing of Ezechiels dryed bones reuiuing nor of Adam whose sleepe was a type of death and his waking of the resurrection Reuel 10.12.13 Math. 25.32 Now that it shall bee generall of all without exception is shewed in the booke of the Reuelation where all both great and small are seene comming forth the earth giuing vp the dead in it and the sea yeelding vp the dead therein and Christ saith that at his comming all nations shall be gathered before him Wherefore that of Daniel speaking of many is to be vnderstood as though he had said that they being a great many an infinite multitude shall awake Lastly that all shall be raised by a supernaturall power and not by any thing in the course of nature is shewed where the Lord saith The dead shall heare his voyce and shall come forth it is then by the vertue of his call that men euery where shall rise againe 1 Cor. 15. Math. 24. The trumpet shall sound and the dead shall rise incorruptible saith the Apostle He shall send forth his Angels to gather them he saith in another place the meaning is the same that as God at the first by his word made all so he will at the last reuiue all and vse his Angels as Ministers to gather them together from all parts of the world Obiect 1 1. King 17. If this shall seeme strange because it hath beene a rare matter that any haue beene raised at all after death I answer is it true that many being truely dead haue beene raised againe as it cannot be denied for such was the womans son the Shunamites raised by Elisha the widowes sonne of Sarepta raised by Eluah Lazarus and two more raised by Christ Dorcas by Peter and Eutychus by Paul then me thinkes it should not be supposed impossible that there should be a generall resurrection of all For if in the winter time some plant or hearbe shall put out and grow greene it is an argument that others may doe so too if a man expert in any curious trades as the Goldsmith in trying gold and siluer from drosse the Glasse-man in making Glasses c. Shall doe but one or seldome acts of their trade is it not an argument that they can do many more when they shall thinke good In like manner some hauing beene already by the diuine power raised from the dead springing vp againe after death is it not an argument that this hauing beene done in the winter of this worlds standing all shall in like sort rise againe at the spring time of the resurrection The Lord hauing in some performed this hard worke that hee can doe the same in all it being as it were his profession and his skill sufficient for it Obiect 2 All shal be raised howsoeuer they haue perished If it shall further seeme yet an hard matter that all should be raised because some are drowned in the sea and eaten vp by fishes and these fishes being taken by men c. Now if it shall sound as a thing imposssible that euen men comming thus to their ends should be raised for where shall the parts of their bodies be found seeing the same becommeth the substance of diuers bodies I answere with God all things are possible and to vse the comparison of a learned Father When Doues flye diuersly abroad and are mixed with others yea infinite numbers together being farr from home yet they returne vnto their seuerall Doue-coats Greg Nyssen lib 1. de opificio hominis cap 26.27 so the soules of diuers men departing out of their bodies and remaining long from home yet they haue some naturall or rather supernaturall motion by which they are addicted to returne to their owne bodies vnto which they haue beene vsed Quicksiluer being powred forth amongst the dust is mixed with nothing else but though diuersly parted yet it remaineth in litle globules so that it is easie for a man to gather it together againe and then ioyneth in one as before and much more easie shall it be for the great God of heauen to gather in one the parts of the same bodies howsoeuer dispersed and powred as it were into the dust of the earth When seedes
this faith what obedient and godly liuing is required to haue comfort in this faith how scandalous professors heereof shall bee barred out of eternall life euen as they that neuer knew how to rehearse this confession at all They also which imagine faith to be in their owne power and therefore neglect to pray for it when the Apostles themselues prayed Lord increase our Faith So many as be faithfull indeed let vs bee otherwise minded beleeuing all these things in heart without doubting studying aboue all things to bee more and more confirmed herein by godly liuing and euer heartily praying Lord giue faith where it is wanting and where it is increase our faith more and more And thus by the grace of God haue we finished our commentary vpon the first part of the Catechisme concerning the things to be beleeued and maintained to the death that we may come to life The end of the Creed Of the Commandements Quest THou saidst that thou wert bound to keepe the Commandements of Almighty God Which be they Answ God spake these words and saide I am the Lord thy God which haue brought thee out of the land of Aegypt out of the house of bondage Thou shalt haue none other Gods but me Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in the heauen aboue or in the earth beneath or in the water vnder the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a Iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shewe mercy vnto thousands of them that loue me and keepe my Commandements Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine 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 shalt doe no manner of worke thou nor thy sonne nor thy daughter thy man-seruant nor thy maid-seruant thy cattle nor the stranger that is within thy gates For in six 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 Honour thy Father and thy Mother that thy dayes may be long in the land which the Lord thy God giueth thee Thou shalt doe no murther Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse against thy neighbour Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his Oxe nor his Asse nor any thing that is his Quâ—st How many things doest thou learne out of these commandements Answ Two things My duty towards God and my duty towards my neighbour Explan Before that we come to shew in particular where these duties are set downe it will not bee amisse to speake some things in generall by way of preface or introduction to the commandements The time of the law giuing First of the time when these commandements were giuen and this was about two thousaods and fiue hundreth yeares after the Creation not that they were left all this time without a law for there was a law written in mens hearts by the pen of nature but to make that more plaine which by the corruption of nature was become very dimme and much defaced That there was a law euen before these commandements giuen the Apostle sheweth where hee saith that the Gentiles not hauing the law are a law vnto themselues which shew the effect of the law written in their hearts c. so that as long as men haue beene there hath also beene a law although not expressed in words yet written in the heart The knowledge of the law before it was written Wherefore if it be well obserued wee shall finde that euen before the giuing of the law all these precepts were knowne and acknowledged Gen 17.1 The first Commandement was knowne to Abraham when as almost in so many words the Lord said vnto him I am God al-sufficient stand before me and be vpright and there were no false Gods brought into the world before the floud Clemens Alexandrinus Clem. Alex. â—â— 1. Strom. a learned Father sheweth that Bacchus a great God amongst the heathen was made a God 604 years after Moses and so most of the Gods of the Grecians hee sheweth further how the chiefest God of all Iupiter was made by one Phydias and the chiefest Goddesse Iuno by Euclides Orat. Hortat ad Gent. and that Socrates Plato Xenophon Cleanthes Pythagoras the ancientest Philosophers and that Aratus Hesiod Eurypides and Orpheus the ancientest Poets acknowledged but one God Gen 35 2. The second commandement was knowne vnto Iaacob for he purged his house from Idols when he was to build an Altar in Bethel acknowledging heereby that this was a corruption that the true God would be offended at yea heathen men themselues did see by the light of nature that it was a grosse thing to represent God by an Image Euseb de praepar Euang. lib. 9. cap 3. Jbid. as Numa an Emperour sometime in Rome who forbad the vse of any Image because hee held it a wicked thing that things so incomparable excellent should be set forth by baser matters and Plato an excellent Philosopher did so agree with Moses heerein that hee was said of Numenius a Pythagorean to be none other but Moses speaking in the Atticke tongue Gen 21.23 The third Commandement touching the right vse of Gods name both Abraham seemeth to haue knowne well when he sware by the true God vnto Abimelech to confirme his league and Iacob when he sware vnto Laban Gen. 31.53 by the feare of his father Isaacke And the very heathen Ephesians who were led only by the light of nature shewed how odious a thing they held it that the name of their gods should bee blasphemed when suspecting such a matter in Paul Acts 19.34 and in his companions they grew to such an vproare and cryed out so long the greatnesse of their goddesse Diana Gen. 2.2.3 The fourth Commandement is recorded to haue beene giuen in Paradise for the seuenth day saith Moses GOD rested so hee blessed and sanctified it because that in it hee had rested from all his workes which hee had created and made Gen. 28.2 The fifth CoÌ„mandement Iacob shewed in his practise when he followed his parents direction in taking a wife heerein giuing an instance of his obedience vnto them and the children of Iaacob at his command going downe into Aegypt to buy food for him and being so carefull to giue him contentment in the returne of his son Beniamin and Ioseph nourishing him in Aegypt in his
their strictnesse shewing their weaknesse in maintaining that it was against the Law to doe any worke at all vpon the Sabbath day for that in this sense their very Priests did continually breake the Law His intent then was to shew the right meaning of the command to be this that they should doe no manner worke except such as was of present necessity or helped to the sanctification of the Sabbath day Now for the Ceremoniall Law that it might bee omitted without sinne the Lord himselfe sheweth where hee saith I will not reprooue thee for thy sacrifices or burnt offerings Psal 50.8 that haue not beene continually before me and for Circumcision all the time of the people of Israels being in the wildernesse for the space of forty yeares their children were vncircumcised and yet no sinne imputed and without doubt they failed in sundry other things also Ioshua 5. Matth. 12. as the Priest did in giuing Dauid of the shewbread which it was not lawful for the people to eat and yet we do not find that they were therfore reproued by any of the Prophets howsoeuer it cannot bee denyed but that when they presumed to alter any ceremony they were grieuously punished Leuit 10. as when the two sonnes of Aaron aduentured to sacrifice with common fire they were destroyed by fire comming from heauen When Vzzah presumed to carry the Arke vpon a Cart and to stay it with his hands when as he ought not to haue touched it and it should haue beene borne vpon mens shoulders he was smitten with present death All which I doe not speake to the end 2. Sam. 6. that men should thinke that any of Gods lawes might lightly haue bin brokeÌ„ without offence but that there being iust cause the ceremonial law was many times transgressed and yet the transgressors remained blameles which is not so with the Morall 4 The Moral Law being neglected maketh men of how holy a sect and profession soeuer worse then Infidels that are without all written lawes and yet obserue the Law of Nature according to the doctrine of the Apostle Rom 2.26 Vers 27. If thou bee a transgressor of the Law thy Circumcision is made vncircumcision and shall not the vncircumcision which is by Nature if it keepe the Law condemne thee which by letter and circumcision art a Transgressor of the Law It maketh men worse then bruit Beastes which haue not a reasonable soule according to that of the Prophet The Oxe knoweth his owner Esay 1.1 and the Asse his Masters Crib but Israel hath not knowne mee It is not so with the ceremoniall that being neglected maketh only worse then the seruants and peculiar people of the Lord should be and a confused multitude of altogether 5. The ceremoniall law was very chargeable and costly the Aulter could not bee maintained without costs the first borne could not bee redeemed without manifold and deepe costs neither could theee be an expiation of sin without costs and charges so that it was burthensome vnto the the people and grieuous to bee borne but the Morall Law putteth to no such busie multiplicitie and encombrance of cost it requireth the right disposition of the heart and then obedience in practâ—se will easily follow 6 The Morall Law engrauen in Tables of stone was kept in the Arke which was a signe that it should last perpetuallie euen as Heauen the Throne of God in the figure whereof it was put for euen in Heauen the Morall Law is obserued for which cause it is that we pray that Gods wil may be done in earth as it is in Heauen But it is not so with the other lawes these being to last only to the fulfilling of all by Christ Reas 1 The cerimoniall Law ceased For first to speake of the Ceremoniall Law that was then without doubt to cease euen as there is no further vse of a Candle when the Sunne is risen of a picture when the person is present of the A. B. C. when the Grammer is taught For the ceremonies of the old Testament had none other vse but a little as they were able to set foorth Christ Iesus who was to shed his blood for our sinnes as the blood of beasts was shed and sprinkled in the Tabernacle and Temple of the Iewes to offer himselfe vpon the Altar of the crosse as the beastes were offered there vpon an Altar to beare our sinnes as the scape Goate did the sinnes of the Iewes especially and so of the rest according to which Saint Iohn saith Ioh. 1.17 The Law was giuen by Moses but grace and truth came by Iesus Christ and this may serue for a first reason of the abrogation of the Mosaicall Ceremonies Reas 2 Secondly the renting of the vaile of the temple at Christs suffering and the destruction of the Temple not long after which could neuer since bee built againe shew the same For all the time that the ceremoniall law was of force God would not suffer it to be thus but if for sinne he did he soone returned in mercy againe at the humiliation of his people and restored these seruices Reas 3 Heb. 7.8.9 Thirdly Christ was a new high Priest after the order of Melchisedeck who was greater then Aaron and therefore his order was to cease at the comming of this worthier euen as at the change of head officers amongst the Romans the Dictators ceased when the Emperours came on This argument the Apostle handleth learnedly and at large to the Hebrewes Fourthly Christs comming made vs to be of age when as before men were children and nothing differing from seruants as the Apostle reasoneth to the Galathians saying When wee were children we were in bondage vnder the rudiments of the world c. Now such things as serue for the instruction of children are of no further vse when they come to be men so is it with this law 2. Iudiciall Lawes cease Secondly as for the Iudaicall lawes some are willing to grant that those of them were to cease which concerned some speciall ciuill customes of that people the entailing of their Lands the freedome of seruants in the yeare of Iubilee and such like but as for all those Iudicials which vpheld and backed any Morall Law they would haue them to be still in force and to bind all Christians Of those that lay this yoke vpon vs I must craue pardon and rather thinke that all obligatory power of those Lawes was to cease at the dissolution of the Iewes Common-wealth in as much as those Lawes were by speciall measure of circumstances squared and fitted to the nature of that people as well in the Ciuill as Ecclesiasticall estate and gouernment Here I tread in reuerend Master Caluins stepps Cal Instit lib. 4. cap. 20. Sect. 16. who in his Institutions doth very soundly determine this point shewing that it is neither necessary nor expedient that the Lawes of other Nations should be the same that were
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
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
is to sweare rashly and without due consideration what an oath is and by whom it is taken for swearing rightly is a part of Gods worship and must be done with high reuerence as Iacob is noted to haue sworne by the feare of his father Isaac Fourthly swearing commonly in our communication and talk one with another which we are by Christs owne authority forewarned to doe I say vnto you sweare not at all Matth. 5.33 neither by Heauen for it is the throne of God nor by the earth for it is his foot-stoole c. Whence doe arise these three conclusions necessary to be considered of by all common swearers Concl. 1 First that it is a very childish thing to sweare by creatures bread or light c. 1. Because as our Lord elsewhere expoundeth himselfe Hee that sweareth by the Temple Mat. 23.20.21 sweareth by him that dwelleth therein So hee that sweareth by creatures sweareth by God who created them and yet he will not bee heard to sweare by the sacred name of the Lord as if a child abhorring any bitter thing or poyson should notwithstanding take the same vnder a little sugar 2. Because hee calleth vpon dumbe things that cannot heare he bringeth them to patronize his cause that can neither hurt nor helpe like vnto Baalâ— Priests vnto whom hee was not able to giue answere though they called vpon him from morning till noone-tide or like infants that prate vnto babies made of clouts 3. Because that hauing taken vp this childish custome of swearing they are no whit daunted either at the authority or charge giuen here against by our Sauiour Christ no more then children that are yet without all vnderstanding are moued to leaue any foolish quality whatsoeuer and how great soeuer he be that doth admonish them thereof Concl. 2 Eccles 9.2 Secondly it is a most vngodly thing to vse common swearing 1. Because the Deuill is the authour hereof for let yea be yea saith he and your nay nay for whatsoeuer is more then these commeth of the euill one 2 It is to agree with the Pharisees who did not forbid swearing by smaller oaths 3. It is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the vncleane to him that sweareth and that feareth an oath in which words hee maketh swearing an euident proofe of a prophane person 4. It is a great indignity offered vnto the Lord to call him to witnesse to euery trifling matter as the common swearer doth no man will offer the like to his familiar friend much lesse to a greater person 5. It is hereby derogated from the maiestie of the Lord in whose roome base creatures are placed at which our Sauiour also glanceth when hee saith that heauen is Gods throne as if he should haue said it hath nothing in it worthy the swearing by it is not God but his seate and the earth his footstoole 6. Because it is most straitly forbidden both here and by S. Iames who propoundeth it as a prime and most necessary charge Before all things my brethren sweare not Concl. 3 Ier. 5.7 Amos 8.14 Thirdly to sweare by the Masse by the Rood is wicked in an higher degree because all these haue been made Idols and thus considered Gods greatest enemies as he that doth royall honour vnto a subiect vsurping the Princes throne and hauing been condemned for a traytor therefore sheweth himselfe herein to be a most vild traytor and vnworthy to liue as being a preferrer of his Princes greatest enemy This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children haue forsaken me and sworne by them that are no Gods And againe They that sweare by the sinne of Samaria saying Thy God O Dan liueth shall fall and not rise vp againe answerable to which be the sinnes of the Papists the Masse and the Rood c. And thus much both for swearing commonly and by creatures Breach 4 By cursing and banning The fourth way of abusing Gods holy name is by cursing or banning which is a calling for plague or murreine or any fearefull euill vpon those with whom a man is offended For this is first a malicious sinne and therefore noted to be a fruit of such hearts as are full of gall and bitternesse Rom 3.11.12 as they are described out of the Psalmes Their throat is an open sepulcher the poison of aspes is vndeâ— their lippes their mouth is fâ—ll of cursing and b tternesse For which cause the people of God are forbidden all cursing and commanded to blesse yea euen such as curse them Blâ—sse your persecutors blesse I say and curse not Rom. 12.14 Iames 3. And Saint Iames maketh it an infallible argument of a corrupt fountaine to send forth this soure water of cursing And it is very corrupt indeed for as much as for small hurt receiued or a little offence giuen reason being blinded with malice any mischiefe or grieuous plague is wished vpon the head of the offendour So that the Lord may rightly say another day of the wicked curser Out of thâ—ne â—â—wne mouth shalt thou be condemned seeing that for small offences thou hast adiudged others to the plague or the Deuill much more shall my fearefull plagues be thy portion and the Deuill possesse thy soule as his vassall for euer Secondly this cursing is a presumptuous sinne because that hee which curseth another entreth vpon Gods office vnto whom alone it belongeth to say vnto plagues and punishments as the Centurion to his souldiers Come and he commeth For what else is it in the wretched curser of his brother bidding the Deuill take him but to doe that which is in the Lords power onely and to make a mans selfe equall vnto God as the Pharisies obiâ—cted against Christ taking vpon him to remit sinnes which none can doe but God Wherefore we reade not that any of the holy men of God haue giuen the aduenture to curse without special commission from the Lord Iude vâ—es 9. no nor so much as Michael the Archangell for he durst not curse the Deuill in his fight with him about the body of Moses plainely noting the arrogancy and blasphemous presumption of cursed man that shall dare to curse Nâ—mb 23. Baalam shall rise vp in iudgement and condemne them for that being hired by Balaack to curse he durst not doe it without commission from the Lord which hee could not obtaine and therefore notwithstanding the great rewards promised turned his speech to blessing the people of Israel The false Prophets shall rise vp in iudgement against these cursers and condemne them for they were sharply censured only for blessing and promising mercy without commission from the Lord. But these doe take vpon them by their owne authoritie to curse without any instigation of higher powers without hope of reward onely some little distemper carrying them hereunto Breach 5 By
fountaine but if it be holy gracious sober peaceable exhorting and admonishing one another blessing of God and wishing good vnto our neighbour it is a fountaine of sweet water to the praise of the Lord. Right vse 2 Phil 2.10 Secondly when we speake reuerently of the name of God for many things doe vrge vs heerevnto First Gods commanmandement Thou shalt reuerence the fearefull name Iehouah and at the name of Iesus one of the titles of God euery knee shall bow both of things in heauen in earth and vnder the earth 2. The same reuerend phrase alwayes vsed in the Commandements when the Lord is named in the first I am the Lord thy God in the second I the Lord thy God in the third the name of the Lord thy God in the fourth the Sabbath of the Lord thy God and in the fifth which the Lord thy God giueth thee 3. The signification of euery name of the Lord vsed in the Scriptures being such as that it putteth vs in minde of great reuerence He is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strong and mightie and sometime in the plurall number strengths sometime Iehouah Essence or being as in whom all thing◠haue their being sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almightie sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest and the Lord of hostes the beginning and the end which was which is and which is to come c. 4. The reuerence which was wont to be vsed by the Israelites the Lords ancient people in naming Iehouah they would not pronounce it out of the Temple nor put the letters of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their numerals least it should bee prophaned 3. When in all things wee make conscience of speaking Right vse 3 the truth for of this Ioshua specially saith vnto Achan Ios 7.19 My sonne giue glorie vnto God and speake the truth The tongue is Index mentis The bewreyer of the mind and heart if then a man shall lie and dissemble herewith he doth peruert the nature of it 4. When an oath is rightly taken or a vow rightly made Right vse 4 for this is a speciall part of Gods seruice Deut. 6.13 Iere. 4.1 Thou shalt feare the Lord and serue him and sweare by his name And in Ieremie it is said If thou returne O Jsrael returne vnto mee and thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes For as by periury and vaine swearing the name of God is highly dishonoured so by swearing reuerently and rightly it is honoured and glorified Thirdly we must glorifie God in the thoughts 3 To glorifie God in thoughts and desires of our hearts which is when euen here we are conteined with a reuerence of his holy name and doe burne with a desire of his glory aboue all things For the outward reuerence is nothing without this as may appeare by the people of Israel trembling and falling downe before the Lord with offering their obedience if Moses onely should speake vnto them Deut. 5.29 vnto whom the Lord answereth saying Oh that there were such an heart in them to feare me as who did not set by this outward reuerence vnles together with it there were the inward of the heart And for the earnest desiring of Gods glory aboue all we are put in mind of it so often as we rehearse the Lords prayer wherein we first and chiefly pray Hallowed bee thy name And where true zeale is this desire so exceedeth as that like a fire consuming all things it euen eateth vp such as are inflamed herewith it maketh them to neglect themselues so that God may haue glory Exod. 32. Rom 9. as Moses and Paul who rather than God should haue dishonour by the destruction of his people wished their owne names to be blotted out of the booke of life 4. To win men to glorifie God Math. 5.16 Fourthly we must labour to win others to the glorifying of Gods name according to that of Christ Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen There is no good child that doth entirely loue his father and reuerence him but hee seeketh by all meanes to bring others also to speak reuerently and well of him Wherefore if it may further Gods glory amongst others to endeauour after their conuersion and reformation he is attentiue about exhorting instructing and admonishing them if it may further Gods glory to auoid all scandal giuing euen to those that are without he wil liue purely and blamelesse among all men He is not a Cain that saith Am I my brothers keeper neither is hee a spot and blot by his scandalous life amongst Christians as the false brethren of whom Iude speaketh and the carelesse people of these times But if his endeuours may glorifie God any way he acknowledgeth that all which hee can doe is too little and therefore his care extendeth euen to others as many as he can possibly winne to the praise and glorie of God Quest. 65. Whence is the reason of this Commandement taken Answ From the fearefull estate of such as any way abuse the name of God the Lord holdeth them as guiltie of dishonour done vnto his blessed maiestie Reasons implicitie of this command against prophaning the Lords holy name Expl. The reason of this commandement howsoeuer it may seeme to be but single yet indeed it is twofold The first implicite It is the abusing of his name who is the Lord our God so the very words of the commandement doe yeeld a weightie reason First because he is Iehouah the great God of heauen and earth whose name is abused 1. Sam. 2.25 it is great presumption man is not abused who might be dealt withall for a pacification but God for the pacifying of whom who can or dare plead as the Prophet saith 2. His name is abused who is the Lord thy God who is thy king thy soueraigne thy father and Sauiour from whom commeth euery good gift Iam. 1.17 which is grosse ingratitude The very heathen did not thus requite their kings and benefactors but did rather honour them too much euen when they were dead and their greatnesse ceased and yet thou vile swearer wretched curser and abominable blasphemer doest dayly abuse that great name which not men but Angels and the very deuils doe reuerence yea thou abusest him with thy tongue who bestoweth vpon thee the great benefit of the vse of the tongue without whom thou canst not stirre either tongue hand or foot or thy least finger 3. His name is abused whose dishonour the Deuill in hell himselfe endeuoureth in vaine for hee both can and will turne all things to his glorie How vaine was Pharaohs light reiecting of the Lords messengers Moses and Aaron Exod. 3. with the blasphemie which he added Who is God that I should let Israel goe For this was
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
in the Scripture the Lords day or the first day of the weeke is thus to bee kept without alteration to the end of the world Explan We enter now vpon one of the most controuersall questions of these times wherein I will notwithstanding plainly proceed as is fittest for this Treatise making Gods Word my only rule of direction to set downe the truth herein as by his grace I shall be inabled Reasons of the Sabbath vnder the Gospel First then I say that we vnder the new Testament are tied to the obseruation of a Sabbath as well as the Iewes were of old and by as great authoritie Reason 1 Rom. 5. And this appeareth first from the time of the Institution of the Sabbath which was when man liued in Paradise immediately after his creation when hee was free from sinne when hee had the substance of true holinesse and needed no figuring Ceremonie for his comfort his present estate being all comfortable For if a Sabbath was to bee obserued in Paradise and came not first in with any ceremonies which were to haue an end at Christes comming in the flesh how can it enter into any man to thinke that this obseruation should cease as they did at this his comming And not rather after a new sort be reuiued vnder this second Adam to the likenesse of that it was in the time of the first Adam For by the second Adam who is Christ we are restored to that estate which we lost in the first Adam and why then should it differ by the cessation of the Sabbath Some thinke that the words of Moses Genes 2.3 were set downe there by way of anticipation and not to bee meant of that beginning of times but of succeeding times afterward about the giuing of the law But this lieth vpon them to proue In the meane time we are in good possession of this argument Reason 2 2. From the moralitie of this Commaundement of the Sabbath for it is heere placed amongst the rest of the morrall Lawes which are to continue in force for euer according to that saying One iot or title of the Law shall not faile Math. 5.20 though heauen and earth perish Now if this law bee morall as the ranging of it doth imply and all other morall Lawes bee of force to binde to the obedience thereof as before Christs comming what rashnesse is it in any to denie the like force vnto this law Reason 3 3. From the reasons of the Commandement which are all morall and perpetuall 1. Because it is to be remembred that of old it was kept in Paradise which doth alike bind vs as it did the Iewes 2. Because of the equity it being but one day of seauen and therefore as freely to be dedicated vnto God by vs as by the Iewes 3. Because of the ease of seruants and cattell of which there is as much need amongst vs as amongst the Iewes 4. Because they were to meditate vpon the great work of creation from which the Lord rested vnto which is now added a greater worke of redemption vnto the meditation of both which wee should much rather separate our selues then the Iewes Reason 4 4. From the caueat giuen by our Sauiour Christ speaking of the destruction of Ierusalem Pray that your flight be not in the Wâ—nter Mat. 24.20 nor on the Sabbath day That which is here spoken hath relation to the times afterwards to ensue for the destruction of Ierusalem was thirtie six yeares after Christes suffering therefore euen then also there was a Sabbath the breach of which would bee some addition of griefe vnto the people as also if they should bee constreined to flie in the wet and cold of winter If any shall rather take these words as spoken of the Iewes sabbath the necessary breach whereof was most grieuous vnto them I will not much contend hereabout Let the former reasons then suffice 2. Our Sabbath â—ataâ—ne Secondly I say further that our Sabbath is not vncertaine but precisely determined and set downe as theirs was viz. the Lords day or first day of the weeke which is the day of Christ his resurrection from the dead For he arose the third day after that hee was crucified vpon the Friday which was their preparation to the Sabbath and had lien in the graue all the Sabbath day The reasons that serue to confirme this are diuers Arg. 1 1. Expresse places of Scripture wherein mention is made of this day as the set day of the Christians meetings to break bread to preach and heare and to doe other duties of holinesse In that place of the Acts where the Euangelist telleth that after their comming to Troas they abode there seuen dayes and vpon the seuenth which was the first day of the weeke the Disciples being come together to breake bread that is Act. 20.7 to the holy Communion Paul preached vnto them Which doth plainly shew that the Iewes Sabbath was now antiquated and done away and that this was the Christians Sabbath otherwise they would not haue let passe the day before as they did 1. Cor. 16.1 Another place is in the Epistle to the Corinthians where the Apostle prescribeth vnto them a rule of gathering for the poore euery first day of the weeke when they were come together which he also saith that he had established amongst the Galatians and why I pray you vpon the first day of the weeke and not vpon the Iewes Sabbath None other reason I suppose can be rendred but that this Sabbath was at an end and in stead hereof the Christians had another viz. the first day of the weeke wherein they made their meetings Reuel 1.10 A third place is in the Reuelation where it is said that Iohn was in the I le of Patmos vpon the Lords day rauished in the spirit Now what meaneth this that he calleth it the Lords day vnlesse a day appointed by the Lord For hence is the Passeouer called the Lords Passeouer the Communion the Lords Supper the bread the Lords bodie because he did appoynt all these in his Church Why is hee noted to bee rauished then in the spirit vnlesse that being in holy meditations as was the speciall manner of the Church now fortie yeares since Christ crucified hee was rewarded by the Lord with this wonderfull illumination in most hidden mysteries From whence may bee framed this vnanswerable argument That day which by the inspired Apostle is called the Lords day was appointed by the Apostle taught through reuelation to bee kept by holy meetings in the Churches of Christians not once or twice but euery time that it came is certainely the Christians Sabbath but such is the first day of euery weeke Therefore not any other but this day is the Sabbath of Christians The force of this reason standeth in the second part which is most firmely grounded according to euery branch Apoc. 1.10 Act 20.7 1. That it is called the Lords day 2.
children vnlesse they be Iacobs or Iosephs godly and righteous which none are without the conscionable obseruation of the Sabbath Iosh 24.15 Therefore the example of Ioshua is to be followed by all masters of families doe not onely say I but I and my houshold wil serue the Lord and keepe his holy Sabbaths seeke that praise before God which was giuen vnto Abraham I know Abraham Gen 18.19 1. Sam. 1. saith the Lord that hee will command his to walke in my waies With â—lcanah and Hannah bring Samuel to the Temple whilst he is young that he may be a seruant vnto the Lord all the dayes of his life With Timothies grand-mother 1. Tim 3 15. breed in him thus knowledge of the Scriptures from a child Ezech. 3.17 Now howsoeuer the charge of inferiors lyeth vpon the superiours yet this will not excuse the inferiours if they shall neglect this holy day but as the Lord telleth Ezechiel when he had made him a watchman ouer Israel if thou admonish them not and the enemy commeth they shall die in their sinnes but their bloud will I require at thine hands so they shall die in their sinnes and feele the smart of Gods eternall wrath in the world to come Euen as it is said of all persons vncircumcised or that keepe not the Passouer they shall be cut off from amongst the people be they masters or seruants children growne vp or parents howsoeuer the Lord would haue slaine Moses because his sonne Gershom was not circumcised Wherefore let children and seruants as they loue their owne welfare Exod 4.25 be as forward to obserue the Lords holy dayes as their gouernours to command them as diligent about their priuate Christian exercises as they to performe them and as studious to satisfie them in holy indeauours as they to helpe them herein Quest 77. Doth the Lord onely take care for our right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and command also that we should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings Explan Before we come to the explanation of this by cattel The charge concerning the sixe dayes whose rest is also commanded are meant their Camels their Oxen their Asses c. whose strength and labour they vsed about their carriages treading out their corne works of husbandry Now the Lord out of his mercy as he would not haue the poore seruant and bondslaue to by torne and worne out with sore labour vnder the hands of vnmercifull masters so would he not haue the poore dumbe creatures and therefore elsewhere explaining further this commandement he saith that thy seruants and cattell may rest as well as thou Moreouer the cattell could not labour but men must be in some sort assistant vnto them and so neglect the Sabbath The stranger was a people not comming of the stocke of Israel but of some other either following them out of Egypt or taken and bought out of other countries whom they had for slaues perpetually as the Gibeonites Now the Lord would not haue there to do any work vpon the Sabbath day Iosh 9.23 though borne without the couenant and liuing without circumcision without passeouer without sacrifice without God in the world partly that through being fauoured they might come to affect the true religion the fountaine of this their sweet rest and partly that being in the bosome of the Church there might be an outward vniformitie of al in the reuerencing of this holy day which sheweth that they which liue in the same Nation and vnder the same gouernment are to be compelled to an outward conformity of religion though the heart can only be turned by the Lord and whatsoeuer thy seruant be inwardly thou must cause him to be conformable to all good orders outwardly but this extendeth not to such as come strangerwise vnto thee ouer whom thou hast none authority To returne now to the proper question Some hold that the Lord doth onely remit his owne right in saying sixe daies shalt thou labour c. because all the dayes of the weeke are his otherwise the people of God had not done well in setting apart some of the sixe dayes vnto holy exercises Working vpon six daies commanded here vpon any occasion whatsoeuer But they are deceiued and their ground is too weake for in euerie commandement wee are not onely inioyned the dutie Reas 1 but the helpes and furtherances heereunto now vnto the right and free keeping of the Sabbath it helpeth not a little to spend the six dayes well about the workes of our callings partly for that our worldly businesses being done we are the freer from any intanglement hereby therefore he saith Thou shalt labour and doe all that thou hast to doe Partly for that being weary of labouring the rest of the Sabbath will be the more sweet and pleasant vnto vs according to that of the Prophet If thou call the Sabbath a delight Esa 58 13. and partly for that the Lord of his goodnes will the rather sanctifie vs and make vs fit to sanctifie a Sabbath when as we diligently doe the workes of our callings vpon the six daies according to that comfortable saying of Iohn Of his fulnesse wee haue all receiued and grace â—oh 1.16 for grace hauing the grace of faithfulnesse and diligence in the duties of our callings we receiue further grace of diligence about Sabbath day exercises which is peculiarly verefied in this very thing in that the most idle which spend their time of the six dayes in gaming sporting and least doing are least holy and most prophane vpon the Sabbath but contrariwise the honestly diligent and intentiue to their callings 2. The iniunction of working vpon sixe dayes is giuen Reas 2 in the same commanding termes in the originall that the iniunction of not working the seuenth is giuen in in the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt doe worke in the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not doe worke 3. As there be reasons alledged of ceasing from worke vpon the seuenth day so there is reason laid downe also of working Reas 3 king the six dayes as the maine reason of the first is God rested the seuenth so the reason of the second is In six dayes the Lord made heauen and earth hee wrought If it bee said This needeth not to bee heere commaunded it rather belongeth to the second Table I answer that one and the same dutie may belong to diuers Commandements in diuers respects and in what respect this of labouring belongeth vnto this hath bin already shewed neither is mine intent otherwise to bring it in heere and for some questions which are fitly heere further to be discussed Againe I say that the ground of the former assertion is too weake for not men but God himselfe hath againe set apart since the giuing of
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
of that which grew then of it owne accord Deut. 10.12 because they were in times past seruants and poore and had the liberty of tilling and sowing and reaping six yeares for themselues And he must needs be iudged an vnreasonable seruant who if he serueth so kind a master as that will allow him two or three dayes in a weeke for his own busines doth not willingly go about his masters worke the other dayes Reason 3 1. Sam. 2. The third reason infolded is taken from these wordes The seauenth is the Sabbath of the Lord thy God As if the Lord should haue said I haue specially marked the seuenth for mine owne holy and peculiar so that hee which shall presume to take that or any part of it and make it common by doing worldly workes or following vanitie is a thiefe and a robber vnto me euen as he which being an hired seruant taketh the time to follow his owne businesses wherein his master appointeth him to doe his worke Therefore as no honest seruant will thus vse his Master so no honest seruant of God will thus abuse the Lord for if a lewd seruant thus abusing his master cannot endure his presence though hee bee but a man how shall hee that presumeth thus to abuse the Lord indure when hee commeth seeing that if one man sinneth against another the Iudge shall iudge it but if a man sinne against the Lord there is none that dares plead for him Quest. 85. What are the reasons expressed Answ Two first from the Lords example who rested vpon the seauenth from all his workes of creation Secondly from his blessing inseparably linked vnto the hallowing of this day so that he that keepeth it holy shall finde it vnto his comfort a blessed day also The Reasons expressed Explan The Lord not content to haue interlaced the reasons of which it hath beene already spoken addeth further weight of reason For in sixe dayes the Lord made heauen and earth and rested the seauenth c. Reason 1 Ioh. 13. First from his owne example who hauing finished the great worke of the creation vpon the sixe dayes rested the seauenth and for a memoriall heereof hath commended the care of this rest to all his louing subiects euery seauenth day throughout all generations As if hee should haue said I command you O people nothing but what I your Soueraigne Lord haue done before you who when I had made the Heauens the earth the Seas and all creatures rested from this my labour and recreated my selfe in the beholdiog of that I had done follow me therefore and doe likewise after the labour of sixe dayes rest and refresh your selues by sweet and heaueely contemplations and exercises that so in all ages to come ye may be knowne by your holy rests as by my cognizance to be my people and true subiects This reason Christ vseth to his Disciples to perswade humility saying If I your Lord and Master haue washed your feet then ought ye also to wash one anothers feet And very apt are all men to bee led by examples especially of great ones according to that Regis ad exemplar totus componitur orbis After the Kings example the whole world is framed If the King were maimed in any member Fu. Solin Pompen Mela. or had but one eye amongst the Aethiopians they would all willingly make themselues herein like vnto him though to their great paine how much more should all the people of the Lord bee led by his example be like vnto him in keeping holy rests wherin he rested Reason 2 Esa 58.13 â—4 Secondly from the blessing annexed vnto this day being hallowed and kept holy The Lord blessed the seauenth day and hallowed it So that if thou be faithful in the obseruatioÌ„ of this day thou shalt not lose thy labour for hallowing this time hath alwayes Gods blessing accompanying it according as more fully it is promised by the Prophet Esay If thou turne away thy foot from the Sabaoth c. Thou shalt thou delight in the Lord and I wil cause thee to mount vpon the high places Chap. 56.2 And againe Blessed is the man that doth this and the Son of man that layeth hold on it that keepeth the Sabaoth and poluteth it not And it is commonly seene that such are blessed men blessed with diuine knowledge and blessed with all the fruites of sauing faith Iustice innocencie and true mercy and blessed with a diligent endeauour about all holy exercises and this is to those that see it the greatest blessing for blessed is that man that exerciseth himselfe in the Law of God Psal 1.1 and meditateth therein day and night If then this Law be so ancient and such as hath beene obserued from the first beginning if it be most equall and indifferent if it bee an entring vpon Gods peculiar right to breake it if the Lord hath gone before vs in the rest of this day in his owne example and if it bee a blessed day also to such as keepe it aright and redounding to their exceeding great good and comfort then rouze vp your dull hearts cast off the clog of worldly thoughts and businesses and lift vp your spirits to the highest Spirit in the due keeping of this holy day Quest. 86. Which is the first Commandement of the second Table or the fifth of the Law Answ Honour thy father and mother that thy dayes may bee long in the land which the Lord thy God giueth thee Quest 87. In which Commandements doe you learne your duty towards your neighbour Answ In the sixe latter Commandements which be of the second Table Quest What is thy duetie towards thy neighbour Answ My duty towards my neighbour is to loue him as myselfe to doe to all men as I would they should doe to me to loue honour and succour my father and my mother to honour and obey the King and his Ministers to submit my selfe to all my goueenours teachers spirituall pastors and masters to order my selfe lowly and reuerently to all my betters To hurt no body by word nor deed To be true and iust in all my dealing To beare no malice nor hatred in my heart To keepe my hands from picking and stealing my tongue from euill speaking lying and slandering To keepe my body in temperance chastitie and sobernes Not to couet nor desire other mens goods but to learne and labour truly to get mine owne liuing and to doe my dutie in that estate of life vnto which it hath pleased God to call me Explan All these recited particular duties are by me to be prosecuted hereafter in the explication of the seueral coÌ„mandements of the second table I shall not need therefore to adioyne any literall comment vpon them here but rather remit the Reader to obserue theÌ„ in the branches of streams wherto they seuerally belong Now for the methodicall handling of the second Table I will invert these three questions thus the last
diuided from God vpon which hee will poure out his wrath Prayer at going to meat 1. Tim. 4.5 Againe prayers are ordinarily to be vsed when wee receiue any of Gods good creatures for our sustenance For by mans sinne the creatures become accursed vnto him by prayer they are againe sanctified Euery creature of God is sanctified by the word and prayer 1. Sam. 9.13 When a feast was made in the land of Zuph it is said that the people would not eat vntill that Samuel came and had blessed the feast euen as it is said of the beasts being gathered together to the waters in the wildernesse that for feare of poyson they will not drinke till the Vnicorne hath with his horne stirred the waters And after meat it is necessary to praise God so as we are commanded Whether we eate or drinke or whatsoeuer we doe 1 Cor. 10.31 we shall doe all â—o the glory of God Praying in time of troublel Dan. 6. Extraordinarily we must pray oftner in the time of any extraordinary danger or trouble by sicknesse persecution battles and wars famine and losses Daniel at this time besides morning and euening prayed also at noone-tide daily Dauid in the like case prayed seauen times a day and at midnight Christ prayed three times together in his agonie Mâ—th 27. Acts 2. And the Disciples continued daily together in prayer And in those times of persecution the faithfull are noted to haue met to prayer and to haue continued three sometime sixe daies together without taking food vntil night These times of trouble are more specially times of prayer to make praying our practice night and day and to procure others to pray with vs and for vs. Ioh. 4. â—0 For the place and gesture to be vsed in prayer wee know that now there is no difference of places howsoeuer it hath beene in times past for euery where God may be called vpon in Spirit and in truth and for gesture Come saith the Prophet let vs fall downe and kneele before the Lord our maker Not that prayer is not auailable without kneeling for Isaack walked in the fields and prayed Ionah lying in the whales belly prayed c. But because all worship both of body and soule is due to the Lord of all and because prostration or kneeling is a meanes to b eed the more humility in the minde therefore though kneeling be not alwayes necessary yet it is to be preferred both in publike and priuate by all that would yeeld vnto God his due and entire worship and in all publike prayers it is the more duely and strictly to be vsed where the orders of Church doe expressly enioyne it or the laudable custome of the congregation commend it To conclude the omission of decent vsuall gesture must needs be more or lesse scandalous as arguing either coldnesse in deuotion or contempt of the Church or discrepancie in opinion oâ— in affection from the rest of Gods people with whom wee seeme to make but halfe coniunction whilest wee denye the vniformity of our bodily humiliation And thus much of the generall Introduction to Prayer Of the Lords Prayer Quest 116. HOw and according to what patterne ought wee to pray Answ The Patterne and forme of prayer for our direction is the Lords Prayer Our Father which art in Heauen hallowed bee thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our dayly bread and forgiue vs our trespasses as wee forgiue them that trespasse against vs and lead vs not into temptation but deliuer vs from euill For thine is the Kingdome the power and glory for euer and euer Amen Explan Hauing hitherto made way to the Lords Prayer following in the Catechisme by considering some necessary questions it followeth now that wee come more neerely to the prayer it selfe which is our onely absolute and perfect patterne Concerning this prayer consider we some things generally and then particularly of the parts heereof Generally who was the Author of this prayer The Author of this Prayer Luâ— 11.1 Answ Christ Iesus our Lord who with the Father and Spirit is God blessed for euer Hee hauing beene himselfe busied in prayer was desired by his Disciples saying Good maister teach vs to pray as Iohn also taught his Disciples and he said vnto them When yee pray say Our Father which art in heauen c. Whence ir hath the name the Lords Prayer as the Lords Day the Lords Supper c 2. Consider therefore the excellencie of this Prayer as Salomons song is called a Song of songs so this may bee a Prayer of Prayers excelling all other prayers And as the Lords Supper because by him instituted is of that reuerend account that whosoeuer eateth and drinketh vnworthily eateth and drinketh his owne damnation so whosoeuer vseth the Lords Prayer being of diuine Institution vnworthily endangereth himselfe of damnation heereby The Author is the wisedome of the Father like vnto himselfe hath made this Prayer with admirable wisedome drawing the whole Scriptures into a short Epitome heerein and comprizing all our wants of euery kinde in a few wordes with all most needfull directions about prayer and reasons mouing in the offering vp of Praoer So that if all men should all together haue studied all their dayes they could not possibly make a prayer of such worth and excellencie Math. 6.9 Thirdly consider the vse of this prayer which is both for the words and the matter and forme Some thinke that it is onely to be vsed as a direction by which wee may learne how and what to pray and that the wo ds are not to be vsed because Christ saith After this manner pray yee Others thinke it the onely prayer to be vsed at all times and vpon all occasions because Christ saith When yee pray say Our Father Luc. 11.2 c. But neither right the truth is that which maketh a perfect consent betwixt these two Euangelists reporting what Christ said viz. the vse of this Prayer is not onely to direct for matter or for words but for both say these words when ye pray or vse this patterne for a direction and frame all your petitions accordingly First vse the words of this praye if thou knowest not how otherwise according to it to expresse thy minde and though thou knowest yet vse it and vrge the Lord as it were heereby to heare thee for as Câ—priaâ— saith A father will acknowledge the voice of his only son the Lord caÌ„not but acknowledge the voyce and words of his son being vttered by any of the faithfull But take heed lest in praying these words the tongue runne without the heart as it must needes doe in those that ceremoniously rehearse them making hast to haue done euen like vnto a chlide saying his lesson which he hath conned perfectly Such may say the words of Gods deare Son and yet goe away without any notice taken of them
any man shall thinke as some doe that this is presumption without set wordes to come to God in Prayer when as to a mortall Prince wee dare not hee is greatly deceiued and sheweth to haue little vnderstanding of the faithfull mans neerenesse vnto God and acquaintance with Gods holy Spirit For will such as wait about the Kings person euery day and talke continually with him study set wordes afore-hand what to speake they will indeed thinke of the matter concerning which they would speake but for wordes they would not especially if they had alwayes some eloquent person at their elbow ready to prompt them and to tell them what to say in like manner faithfull men doe continually attend vpon the Lord and talke with him by Prayer and the most eloquent Spirit of God is alwayes ready to prompt and helpe them wherefore so that the matter to be spoken of be thought vpon before it is no presumption to come without set wordes in such as by experience doe finde some sufficiency by Gods gracs to talke thus with their heauenly King and Father Quest What desirest thou of God in this prayer Answ I desire my Lord God our heauenly Father who is the giuer of all goodnes to send his grace to me and to all people that wee may worship him seeue him and obey him as we ought to doe And I pray vnto God that he will send vs all things that bee needfull both for soule and body and that he would bee mercifull vnto vs and forgiue vs our sinnes and that it will please him to saue and defend vs in all dangers ghostly and bodily and that he will keepe vs from all sinne and wickednesse from our ghostly enemy and from euerlasting death And this I trust he will do of his mercy and goodnesse through our Lord Iesus Christ and therefore I say Amen So be it Explan Heere in briefe are set downe the most needfull things contained in the Lordâ— Prayer with such plainnesse as that euen children may attaine some good vnderstanding of the prayer heereby which was the laudable intent of our Church in prouiding this wholsome milke for tender babes I shall not need therefore to adde any explanation of these words of our Catechisme being so plaine and euident of themselues other then by poynting at the parts of the Lords Prayer secretly diffused through this Answer The first parcell whereof compriseth both the meaning of the Preface that he vnto whom we pray calling him Father which art in heauen is the Lord God of heauen and earth our common Father by faith and heauenly most glorious and full of maiesty from whom euery good thing descendeth and the meaning of the first Petitions that by our worshipping him hee may be glorified and his name hallowed by our liuing as his loyall subiects and faithfully seruing him his kingdome may come and by our readines to obey him in euery thing his will may be done in earrh as it is in heauen and not onely by such aâ— readily obey but by all people his ouer ruling power compelling the disobedient and stubborne The words next following are the interpretation of the rest of the petitions that he would giue vs all things needfull both for soule and body which is to giue vs this day our dayly bread to forgiue vs our sinnes is the next petition to saue and defend vs from all dangers c. is not to lead vs into temptation but deliuer vs from euill from all sinne and wickednesse from our ghostly enemy and the end and reward of being led heereby euerlasting death The last clause And all this I trust he will doe c. serueth to explaine the conclusion for thine is the kingdome c. thou art a most gracious King full of mercy and goodnesse in Iesus Christ and this thy mercy and goodnesse shall thus bee more glorified wherefore I trust and assure my selfe that thou wilt doe these and in this confidence I say Amen Quest 117. How many bee the partes of this Prayer Answ Three the Preface Our Father which art in Heauen the Petitions Hallowed be thy name thy kingdome come c. And the conclusion For thine is the kingdome the power and the glory for euer and euer Amen Eccles 4.17 Exod. 3. Explan This Prayer being an absolute forme of direction for vs hath in it all things needfull both for beginning proceeding and concluding the petitions are not nakedly set down without a preface neither are they left without a conclusion hemming them in on both sides to shew both the necessity of preparation when we addresse our selues to prayer and of obseruation when wee haue prayed Preparation to prayer there must needs be otherwise we shall be ready to offer the sacrifice of fooles wee shall draw neere to the flaming bush with shooes on our feet and tread on holy ground with vncleane feet and compasse the Lords Altar with vnwashen hands Obseruation there must bee when wee haue prayed to giue God the glory of our petitions granted otherwise we shall deale deceitfully with God mocke him Gal. 6.7 which he wil not heare pretending his glory and kingdome but the sequell shewing when we rest at the blessings receiued that we intend our owne ease and pleasure Quest 118. In the Preface why doe you call God Father Answ Because he is ready as a louing Father to heare mee calling vpon his name whence J learne with boldnesse and confidence to come vnto him in my prayers Explan Hauing shewed the necessity of preparation vnto prayer in generall heere follow the parts of this preparation in particular And the first is to consider rightly vnto whom we pray and with what faith and affiance Hee vnto whom is called Father teaching vs both who can pray and what faith is required in praying First he only can pray aright and as a true Christian that can call God Father by adoption grace through Iesus Christ It is not sufficient that hee be thy Father by creation for so is he the father of the spirits now damned in hell but he must also be thy Father by regeneration through the preaching of his word casting thee into a new mold of righteousnes and holines according to his Image Rom. 8.25 wherein man was first made For wee haue receiued saith the Apostle not the spirit of bondage to feare againe but the Spirit of adoption whereby wee cry Verse 16. Abba Father And the same spir t beareth witnesse with our spirits that we are the children of God So that there must be a Spirit in him that will pray making him the childe of God by adoption 1 Ioh. 3.3 purging him to become holy as he is holy 1 Ioh. 3.9 Whence it followeth that a wicked man liuing in sinne cannot pray seeing he which is borne of God sinneth not who only is indued with the Spirit of Prayer All his praying therefore is a vaine beating of the ayre with a
them that hurt you and persecute yau and loue your enemies saith the Lord not that they may be blessed and heartned to proceed in their enmity and malice but be ouercome with our innocency and requiting good for euill and so haue their heart turned vnto God Whom we must not pray for Now as there is some for whom we must pray so there be others for whom we may not pray but pray against 1. The Deuill ours and Gods common enemy wee must pray against him Rom. 16.20 that he may be confounded and troden vnder our feet 2. All knowne enemies of God Dauid hath many Psalmes of imprecations and praying against such of this sort is Antichrist which is an Aduersary 2. Thes 2.4 and exalteth himselfe against all that is called God Such was Iulian the Apostata against whom the Church prayed 1. Sam. 16.1 and Saul was declared to bee such vnto Samuel for which cause he is rebuked for mourning and praying for him 3. We ought not to pray for the dead whose estate is vnchangeable as Abraham told the rich Glutton being in hell that they which were there could not come hither Quest 120. Why is there added in the preface Which art in heauen Answ Not for that I belieue God to be in heauen only for he is euery where but because to bee in heauen is an argumeni of great glorie wherefore I learne with all reuerence and humility to pray vnto him being our father most glorious 1. Eing 8 27. Expl. Here followeth the third thing in the Preface for our direction Which art in heauen This is not spoken circumscriptiue as though God were contained in the heauens for the heauen of heauens are not able to containe him or as though if the heauens were not God cannot bee as the inhabitants of the earth cannot be when the earth ceaseth for God was before all heauens and earth and creatures But God is said to be in heauen 1. First for his glory which doth most shine in the third heauen it being most manifested there to the holy Angels and blessed Saints by an immediate vision and fruition as also his glory that is the manifestation of his Wisdome power c. is by way rationall deduction argued from the lower heauens and the hoast of them the â—unne Moone and starres according to the Song of the holy King The heauens declare the glory of the Lord and the firmament sheweth his handy worke 2. There is not only a naturall but also supernaturall and extraordinary demonstration of his glorious attributes of Iustice Mercy Power and Wisdome which are manifested from heauen as by the Prophets who were immediately inspired from heauen to declare them and by Christ who came from heauen and sometimes by the signes which the heauens beare portending great alterations as before the destruction of Ierusalem and the like and lastly by influences comming from the heauens most notably to destroy most notorious sinners as the old World against which the windowes of Heauen were opened to drowne them and Sodome against which fire and brimstone came thence to burne them vp Thirdly for his puritie and holinesse euen as the heauens are pure and not obnoxious to corruption in such manner as the inferiour bodies are yea when they shal at the last perish and haue an end the yeares of the Lord the same pure and holy God shall last alwaies according to the Psalmist Thou art the same and thy yeares shall not faile 4. For his excellent maiesticall Psal 101 2â— and inaccessible brightnesse euen as the most shining heauenly creatures the Sunne and Starres And all this serueth to breed in vs humility and reuerence in coÌ„ming before the Lord euen as the sinful Publican durst not looke vp to heauen but cryed Luke 18. Lord bee mercifull to me a sinner and as the poore Prodigall Father I am not worthy to be called thy child Luke 1.53 for the proud the Lord dispiseth the rich he sendeth empty away that is such as acknowledge not themselues vnworthy wretched sinners Esay 66.2 and presume vpon any thing in themselues but the humble ones that tremble at his word that doe reuerence before him hee wil looke and haue respect vnto Which should make vs so to temper our boldnes with humility and reuerence in praying to this our most glorious Father that when we would be bold with him like sonnes we incurre not the blame of saucinesse and irreuerence with the Iewes and be challenged with that sharpe saying If J be a Father where is mine honour Mal. 1. â— if I be a Master where is my feare saith the Lord of Hostes Quest 121. How many bee the Petitions of this prayer Answ Six whereof the three former concerne the glory of God the three latter concerne nur selues Explan In handling the petitions of this prayer 1. Wee are to consider of them in generall and then in particular Generally they bee sixe as many concerning Gods glory as our owne necessities and the first in order concerning Gods glory the last our selues The equall number teaching vs how gratious the Lord is towards vs sinfull men allowing vs if we come with one request for the aduancement of his glory to come with another for our owne benefit if with three for him with three for our selues also This is no small fauour when a mortall King will 〈…〉 when do the like happy would his subiects think themselues and pray often and heartily for his health and honour if premising prayers for his welfare hee would allow them to petion freely also for themselues being ready to grant their desires Happy then are we that serue so good a King but vnworthy of this happines sith that vngratefully wee seeke not his honour but the satisfying of our owne worldly lusts hee alloweth vs to pray as much for our selues as for himself three for our selues and three for him but wee pray three for him and threescore for our selues or nothing for him and altogether for our selues thus requiting the Lord euill for good Let euery man bee ashamed of this and desire as heartily the glorifying of Gods name as his owne necessary foode and raiment as the welfare of his owne soule The order of the petition The order of placing the petitions concerning Gods glory first and then those concerning our selues teacheth 1. that God is absolutely to be respected and for himselfe but man for Gods cause He is the Soueraigne Lord of all and the reuerence of him ought to sway all the greatest men are not so to be reuerenced simply for their power and greatnes but for him Matth. 10.28 and in him I will tell you saith Christ whom yee shall feare not him that can kill the body but him that can destroy body and soule in hell fire And this is the argument vsed by the Apostle to perswade obedience to the higher powers Rom. 13.1 because there are no
fore-knowledge of God and against his disposing will it is not possible that wicked men and wicked Angels should do any thing But in this there is little comfort as to the gally-slaues of the Turkes being compelled to their taske the comfort onely is when from the heart willingly and chearefully Gods will is done namely his reuealed will and Law To doe Gods will Heb. 11.6 Esay 1. Now for this it is necessary that a man be first of this kingdome Without faith it is impossible to please God All duties done by the vnsanctified Iewes liuing in sinne are reiected as abominable Their new Moones their Sabbaths their incense their sacrifices without these a man cannot so much as thinke any thing pleasing vnto God 2. Cor. 3.5 euen as they that yeeld alleageance to the Pope or to the Turke or any enemy of our King cannot please him their lawfull Soueraigne how officious soeuer they bee So they in whom the power of darkenesse is not yet shaken off but are still through infidelity and the loue of sinne vnder the Prince of the ayre and not subiects of the kingoome of heauen cannot please God what duties soeuer they seeme to the world to performe with zeale and deuotion This then serueth first to shew vs the fountaine of all our goodnes the grace of God the mercy of our heauenly King who maketh vs able to serue him and crowneth our seruice with glory tâ—at for no seruice which wee doe we presume to challenge ought at his hands as the merit of our worke but reiect this as Popish arrogancy and acknowledge when wee haue done al that we can we are vnprofitable seruants which is Christian simplicitie 2. Not to rest in any outward act or duty which we doe but labour for true faith for hearts rightly seasoned as hearts of the subiects of his kingdome otherwise it is lost labour whatsoeuer we doe in vaine are ye iust mercifull or deuout vnlesse the seruice of Satan be in heart renounced vnlesse there be faith purging inwardly 2. The Kingdome of God For the sense of the words Thy kingdome the obiect of this desire is first to bee considered and then the act let it come Gods kingdome is the rule that hee doth exercise ouer his creatures and is generall ouer all and speciall ouer the elect Generally his kingdome doth comprehend the whole world with all things therein which he ruleth and gouerneth by his prouidence making one to be for the preseruation or punishment of the other thus vpholding things in order euer since the first creation Psal 48.2 Psal 93.1 In this sense God is called by the Psalmist the great King and God is King be the Heathen neuer so impatient and againe the Lord reigneth c. and vnto his First-borne Christ the Heathen are giuen for inheritance Psal 2. and the vttermost ends of the earth for a possession Specially Gods Kingdome is ouer the Church howsoeuer dispersed into many places yet making but one Kingdome and this Kingdome is partly in Heauen partly vpon earth till the last great day when in Heauen onely it shall flourish That part of his Kingdome which is vpon earth is the whole multitude of all such people as outwardly embrace the Christian religion though many be prophane or hypocrites and this part is called the Kingdome of Heauen Matth. 13. both in the Parable of the Sower of the Draw-net and of the Field wherein the enuious man sowed tares c. Wicked men being for a time mixt amongst the godly but at the last day to bee seuered and singled out and left the godly onely being taken and this is Gods speciall outward Kingdome which in speciall manner he defendâ—th from Infidels holding vp the Scepter of his Word and giuing them lawes whereby to be gouerned Now besides this there is an inward spirituall Kingdome of God which is ouer all those in whose hearts these lawes are written to doe them and the holy Spirit ruleth and beareth sway and happy is that man which is thus of his Kingdome for when Christ did highly extoll Iohn the Baptist saying that a greater then he was not borne of women hee affirmeth yet that the least in the Kingdome of Heauen is greater then hee the least of those that are inwardly called greater then hee by his most excellent office euen as they which doe the will of God in Heauen are more then mother brethren and sisters of Christ then Mary as shee was dignified to be his mother according to the flesh That part of the Kingdome which is really in Heauen consisteth of Angels and Saints and is imperfect till the last day when in a more speciall manner the Kingdome shall bee deliuerd vp to God the Father that he may bee all in all 1. Cor. 15.24 And thus much for the meaning of the obiect The act Let it come This is first of the generall Kingdome whereby the world is most prouidently ruled let it stand let wickednesse be punished and godlinesse rewarded 1. The Kingdome of grace commeth by foure degrees Secondly of the speciall Kingdome the comming whereof is in foure degrees 1. Let it be erected where it is not send thy word send Labourers to worke in thy haruest let thy Word sound to all parts of the earth to the Iew to the Turke to Infidels in all places plant a Church there this specially is the praying for al men vnto which Saint Paul exhorteth that the Gospell may shine amongst them that it may shine to their hearts who are yet in darknesse 2. Let it be confirmed and continued where it is let it not be abolished by persecution corrupted by heresie vanish by hypocrisie or degenerate and grow into the contrarie by prophanenesse 3. Let it be restored where it is decaied or corrupted in doctrine or manners restore such as are falne by weaknesse purge the errours of such as are seduced 4. Let it be perfected made compleat by hastening the marriage day wherein the new Ierusalem may bee in all points as a Bride trimmed for her husband which shall onely bee at the last day when death and the Deuill and euerie enemie shall be destroyed and God alone shall absolutely raigne ouer his people guiding them in and out euerlastingly and communicating his heauenly most glorious Kingdome vnto them 3. For the scope The supplication is 2. The scope of the words 1. For Gods generall Kingdome not that it shall faile whilst the world endureth bur because it is Gods will that we should pray for such things as make for his glory wee are directed to aske here the exercising of Gods soueraigntie and dominion ouer the world whereby his power wisedome and goodnesse may appeare to the sonnes of men of the great creatures the irrationall the Heauens Earth and Seas being still contained in their proper places properties and operations of the rationall the obstinate and rebellious being by his iust iudgement punished and the
depriueth a man of all iust title vnto these things for a ciuill right remaineth in wicked men to that they possesse by Law but of comfort in vsing them they being vncleane and accursed vnto them neither doth this saying All things are yours conclude the contrary against sinners but expresseth how all things consent together for the sanctification of the faithfull 2 Giue that is bestowe vphold continue and maintaine that which thou hast giuen vs for all our labour is nothing towards the obtaining and all our care nothing towards the conseruing and keeping what we haue vnlesse the Lord giue and preserue vnto vs. 3 Giue that is blesse make prosperous and wholesome our meates and drinkes for the strengthening of our bodies and for the cheering and refreshing of our spirits so as that our fraile liues may be vpheld and we inabled to serue thee in the strength of thy blessing in our callings for it is not any meere naturall vertue in vs that maketh our meates nourishable but Gods blessing for which it is also plaine which was said before Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God This day that is we desire not such aboundance for so long a time as whereby our dependance vpon thee should bee cut off but to be content with things necessary for the present and to waite vpon thee from day to day though in the morning wee haue not wherewithall to be sustained vntill the euening or in the euening vntill the next morning though wee see present destruction before our eyes Daily bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread for our substance such as nature doth require to vphold it no dainties or costly feasting but necessary cloathing and food whereby the substance of our bodies may be continued and confirmed and not pine and waste away through want 2 Thes 3.2 Our daily bread that is not the bread the cloathes the substance of another but such things honestly gotten by our labour through Gods blessing vpon vs according to the phrase of the Apostle calling this a mans owne bread We command and exhort them that are such that they worke with quietnesse and eate their owne bread that is honestly gotten 2. For the scope of this Petition The supplication and first in the supplication Wee pray for all things needfull for vs in this present life not being measured by our owne will and desire but by the will of the Lord. These things are either generall or speciall The things generall concerning vs all are 1. Peace and tranquilitie through which small things become great whereas by discord euen great things decay and come to nothing This is the maine end which the Apostle propoundeth in praying for such as bee in authority that wee may liue a peaceable and quiet life in all godlinesse and honesty 1. Tim. 2.2 2. Seasonable weather for heate and cold moysture and drought in summer and winter that the Sunne may shine and the raine fall seasonably that the heauens may answere the earth the earth may answere the corne and the wine and the corne and wine may answere vs as is the promise of God to such as he fauoureth 3. Worthie and vertuous Gouernours of the Common-wealth by whose care peace may be maintained and we may in quiet enioy euery man his owne Vine and Figge-tree for vpon such doth the well-fare of a Countrie much depend as the Prophet sheweth by the contrary Esay 3.2 3. threatning to increase the misery of the people to take away the Iudges Counsellours and Captaines 4. Healthfulnesse strength and ability of the people and the increase of them to our mutuall comfort and the dismaying of the enemies Psal 144.12 for this Dauid prayeth That our sons may be as plants growing vp in our youth and our daughters as the corner stones of the temple and it is promised to such as feare God that fiue shall chase an hundreth Leuit. 26.8 and an hundred shall put tenne thousand to flight 5. Victory ouer our enemies that rise vp against vs for it is likewise promised Deut. 28. Your enemies shall come against you one way and flie seauen waies before you Gen. 3.19 The speciall things which wee pray for are first an honest disposition to labor take paines in our particular callings to get and preserue such things as are for our maintenance otherwise we doe not desire our owne bread but bread pulled from the mouthes of other men Whether wee bee rich or poore therefore we must not be idle and vnprofitable neither vse vnlawfull meanes of getting but according to the Lords appointment In the sweat of thy brow shalt thou eat of the fruite of the earth till thou returne to it for the Apostle a sound interpreter of the Scriptures doth thus apply it saying This we warned you of 2. Thes 3.10 that if there were any that would not worke the same should not eate So that he which will eate must worke and take paines in his calling and not liue idly whatsoeuer he be 2. Good successe through Gods blessing in our labours for in vaine doth the builder build the house and the watchman watch the city Psal 127. vnlesse the Lord build and keepe it We pray therefore that when we plow and sow the ground that God would blesse it and giue increase and when we attempt and goe about any thing that God would bring it to passe 3. A charitable disposition in the rich to relieue the poore impotent that cannot helpe themselues and such a disposition in our selues if wee be rich for we pray not for mine but for our daily bread which is a mocking of God if hauing wherewith to relieue such as be in want we deny so to do as if a man being present at any danger of his neighbour from which he is able to deliuer him should stand still and call to some other a farre off to come and helpe him 4. The sanctification of the creatures which is when wee are sanctified that receiue them according to that of the Apostle To the cleane all things are cleane for without this there cannot be a comfortable vse of them 5. The blessing of God to make the creatures nourishable vnto vs for they haue not wherewithall in themselues neither haue we wherewithall in our selues to conuert them to nourishment our heat and organes of the body fitted for this purpose must haue strength from the Lord Psal 104.29 who if hee hideth his face we are troubled and returne to the dust 6. Contentation and resting vpon Gods prouidence in our greatest wants and dangers Whilst we haue food and raiment 1. Tim 68. let vs therewith be content for this is all which we pray for and praying for it wee are taught to depend vpon God for the same which we implicitely professe by praying yea though we should be very destitute that we know not how to
thee but louing and ready to accept of them and to grant their suites thou shalt make thy glory to shine more and more by being beneficiall vnto vs thy faith and religion shall bee more esteemed and reuerenced and this will bee the end of all that thou doest for vs thine eternall praise yea we giue thee glory in confidence of thy goodnes promise due thankfulnesse and intend this in our desires aboue all things Amen wee verily belieue that it shall bee so and againe with all feruency begge O Lord let it bee so wherefore let vs not bee deceiued of our hope but do thou subscribe to our desires and say So be it 3. For the scope The reasons câ—ntained in the conclusion it containeth sundry most strong reasons for the propping of our faith and assurance in our prayers 2 Sam. 24. First from the Kingdome of God A good King louing and kind to his subiects is easie to be intreated of them and is delighted with their life and welfare but thou art the best King of all we thy subiects who do craue nothing but things needfull for vs and tending to our welfare therefore thou wilt be intreated And the strength of the reason lyeth in the first part that a good King tendreth the good of his people which wee shall find to bee true in all good Kings and Rulers in Dauid who desired when the plague raged amongst his people Let thy hand Lord bee against mee and against my fathers house these sheepe what haue they done And in Samuel being vnkindly reiected by the people yet being in their danger desired to pray for them God forbid saith hee 1. Sam. 12. that I should sinne against the Lord and cease praying for you Yea some Heathen Kings haue excelled herein as Vespasian who was so delighted in doing good vnto his people as that if hee had let slippe any day without doing some speciall good for some man he would say O socii per didimus diem O fellowes wee haue lost a day This disposition therefore to doe good must needes bee much more in the best King of Kings at all times Secondly from the power of God wee haue this reason A King that wanteth no power to doe good vnto his subiects if he be good will assuredly doe for them in all their necessities but thou O Lord art such a powerfull King nothing can hinder or resist thy good pleasure Therefore thou wilt doe these things for vs. Euery part of this reason is euident for nothing but ability can hinder a mercifull Lord from doing for his humble seruants hee being Parens patriae the father of the country Matth. 6. and a father being so ready as the Lord sheweth to doe good vnto his children when they aske of him and as for this King his power is infinite he doth whatsoeuer it pleaseth him in heauen and earth hee is all-sufficient to defend Abraham in strange countries Iacob in Padam Aram Dauid in the wildernesse and Ionah in the whales belly wherefore we may build assured confidence of his mercy Psalm 19. Thirdly from the glory of God we haue this reason Hee that being a great King regarding his glory aboue al things will readily doe whatsoeuer may redound to his honour and glory but thou O God art thus regardfull of thy glory it being aboue all things tendred by thee therefore wee doubt not but thou wilt grant these things of which thou shalt haue so much glory The strength of this reason lieth in the second part that God doth principally regard his glory and that by granting our requests hee shall haue glory The first is plaine both by the most excellent workes of creation redemption c. which serue to manifest his glory according to that of the Psalmist The heauens declare the glory of God c. and according to that of the Apostle who speaking of Predestination and redemption Ephes 1.6 saith that it was to the praise of the glory of his grace And it is plaine also by his dealings honoring such as honour him and bringing downe such as take honour to themselues that hee onely may bee exalted in that day Againe that God hath glory by granting our requests appeareth for that our first and chiefe request is that God may bee glorified and our desire is by being heard in all our requests to haue matter of praysing and magnifying his holy name Fourthly from the eternity of these things for euer and euer wee may reason thus A most glorious and excellent King out of whose power nothing is who remaineth such for euer is euer alike graciously disposed to his subiects but God is a most glorious King and powerfull for euer in all times and ages alike and hath heretofore heard the requests of such as faithfully haue called vpon his name therefore he is still likewise ready to do for vs granting all our petitions The first part of this reason is plaine because that he to whom no change is incident the case being alwaies alike cannot be changeable in his grace and fauour The second part is also euident for God is hee Reuel 1.8 Heb. 13.8 which is which was and which is to come yea Iesus Christ is the same yesterday and to day and for euer Now for his grace in times past and readines to heare the prayers of such as haue faithfully called vpon him no age hath been without large testimony Iacob prayed in his distresse and was heard so that of a man naked and destitute hee was made rich and had great droues of cattell Iehosaphat prayed and had victory ouer his enemies when he knew not what to doe sundry diseased possessed and blind persons both in body and soule prayed and were healed and had their sinnes pardoned wherefore wee need not to doubt but that we also are heard in our desires Fifthly from our confidence expressed in the last word Amen we may reason thus The Lord will grant vnto vs whatsoeuer we belieue shall be granted when we aske but we belieue when we aske these Petitions for we say Amen in hart verily wee are perswaded that it shall bee so therfore they are granted Marke 9.23 The first part of this reason it is the saying of our Lord Whatsoeuer yee aske if yee belieue it shall bee done vnto you for the second if wee dissemble not but haue our heart going with our tongue wee doe belieue and therefore are the more confident to speed of our desires But more especially of these reasons The first hath reference to the second Petition the second to the third the third to the first the fourth to the fourth and fift the fift to the last Petition From hence arise these two conclusions First that they which learne aright to pray are most happy and blessed they build good speed and successe in all their designes vpon the surest foundation in the world the Kingdome power glory eternity and fidelity of
the Lord and therefore as these shall not faile so shall not their labours in prayer and supplication In any attempt without this there is none assurance the builder watch-man seeds-man build watch and cast seede vpon the ground in vaine in vaine are barnes pulled downe and made greater and fruits and goods heaped vp without profit only he that maketh faithfull praiers doth it not in vaine Let euery man then apply himselfe to this exercise and learne to doe it aright by the perusing and due consideration of these and the like meditations Secondly as the first beginning of all things is from God so their end also is in him to set forth his Kingdome power and glorie for euer and therefore it shall bee our wisedome in all things alwaies to respect God to come to him to walke with him as Enoch did and with Dauid say in all things Not vnto vs O Lord not vnto vs but vnto thy name we giue the glory If we aime at any other thing we shall be disappointed if wee go from God and haue not him in our waies whither we will or not we shall be brought vnto him hills and mountaines laid vpon vs shall not couer vs but we must inpure his angry presence and as from a most seuere Iudge receiue our iust doome Goe yee cursed into hell fire prepared for the Deuill and his Angels and euen by this will he haue glory Of the Sacraments Quest 131. THe benefits being shewed which we are to craue at Gods hands by Praier what further meanes haue wee for the better assuring to our soules the promises of all spirituall blessings in Christ Answ The Sacraments of the new Testament which are the pledges of the Couenant betweene God and his people Explan In prayer there being implied our wants and desires and the temporall and spirituall benefits mentioned which wee are in faith and feruency to begge at the hand of our heauenly father in the next place it is a great comfort to consider how God hath condescended to our weakenesse in affording a kind of palpable obiect to the hand of our faith by outward elements making a sensible assurance of those most spirituall graces and dignities which by prayer wee shoote at as at a marke set a farre off and more insensibly and abstractly perceiued Prayer indeed giueth wings to the soule and maketh it mount vp to heauen and there conuerse as in a glorious Citie but not so knowne and familiar to vs by natiue acquaintance but the Sacraments bring heauen downe to vs here on earth and represent vnto vs more domestically spirituall graces cloathed in tractable elements In prayer we see God yet at a distance and through the prospectiue glasse of faith but in the Sacraments we handle him as it were immediately yet so that our outward senses tarrie not at home as dull schollers in the schoole of nature only but trauell vp to the highest mount of spirituall meditation and therein the language of faith the true Teach-man of the Christian soule haue enter-course with that which naturall elements cannot reach vnto but as they are eleuated by supernaturall signification O the vnspeakable goodnes of our God who vouchsafeth thus to draw vs to him by the cords of man and to stoope downe to vs in conuersation and communicating himselfe vnder the habit of externall Sacraments It was not enough for him to make a couenant with the soule of man vpon spirituall conditions but he would also giue our bodily sences a part to act and an obiect to worke vpon The blessed and blessing Couenant of grace made with vs in the Charter of the Gospell hath the broad seale of Heauen set vnto it for the more sensible confirmation As the Counsellors and Gouernours of Darius his Kingdome Dan. 6. desired the King to seale the writing being assured that so it should be firme and vnchangeable so the Christian soule hauing obtained this mercy to haue the promise of grace made in the Word sealed by the Sacraments is more ascertained that it shall remaine vnchangeable as the lawes of the Medes and Persians that altar not Quest How many Sacraments hath Christ ordained in his Church Answ Two onely as generally necessary to saluation that is to say Baptisme and the Supper of the Lord. Explan Hauing supplied some questions and answers betwixt the Lords prayer and the Sacraments which may serue as an introduction to the Sacraments it remaineth now to proceed to the handling of the Sacraments according to the patterne of the Catechisme propounded first in generall touching the number and nature of Sacraments then in speciall and particular of either of them The Papists make seuen Sacraments Baptisme the Eucharist Pennance Ordination Matrimony Confirmation and Extreame Vnction Their reasons are chiefely because in Ierom s translation some of these are stiled Sacramâ—nta and because seuen is a sacred number both in the old and new Testament there are seuen Angels seuen Trumpets seuen Vials seuen Thunders c. Therefore say they there are seauen Sacraments August serm de sanct 19. Ieron ad occanum But how weak a reasoning this is who seeth not for admit that so many things as are named Sacraments are Sacraments indeed then we shal haue not seuen only but seuenteene Sacraments seeing so many things more are called Sacraments Tertullian calleth the helme wherewith Elishah recouered the axe out of the water Sacramentum ligni The Sacrament of the wood the whole state of the Christian faith hee calleth The Sacrament of the Christian Religion Augustine hath in many places Sacramentum Crucis The Sacrament of the Crosse Ierome calleth martyrdome a Sacrament c. Wherefore all Sacraments by the ancients so called are not properly Sacraments but some signifying or memorable mysteries Sacraments of which there be many Againe for the number of seauen Angels c It is too childish to be insisted vpon as a ground of proofe I intend not here to handle at large the controuersies concerning the number formes and power of the Sacraments I will only for the confining the number of them set downe the conditions requirable in a Sacrament of the new Testament properly so called It must haue first for the originall cause Christ instituting secondly for the matter and forme a visible signe or element and audible forme of words So Saint Augustine â—â—â—ced et verbum ad elementum fit sacramentum where is to be vnderstood that as this word so also this outward element and kind of action must be prescribed by God not inuented by man Thirdly for the end and benefit of it it is a seale of sauing graces And lastly for the extent of it it must be common and necessary to all Christians of what degree soeuer at one time or other Now of the fiue latter reckoned by the Church of Rome for Sacraments Matrimony hath none of all these conditions It is Gods ordinance but in and by nature not grace Christ prescribed
we sacrifice the calues of lipps by humble and hearty thanksgiuing We cannot sufficiently prize nor worthily praise thy goodnesse being herein vnmeasurable that when wee are sinfull and rebellious against thee and prouoke thee night and day yet passing by all our sinnes as if thou sawest them not thou still wagest vs with new fauours and bindest vs with cords of loue when thou might straine vpon vs snares fire and brimstone storme and tempest the deserued portion of such wicked ones as we are O stirre vp our dull hearts by this vndeserued loue that we may inwardly relent for offending so good a God and bee more affected with hearty loue towards so louing a father and wee humbly intreate thee for thy Christs sake to pardon our former grosse ingratitude and all other our sinnes Wash vs O Lord with his bloud and wee shall bee cleane purge vs and wee shall bee whiter then Snow Remoue our sinnes from vs as farre as the East is from the West cast them behind thy backe into the bottome of the sea that they may neuer rise vp in iudgement against vs to shame vs here or to condemne vs hereafter Worke in vs true humiliation for all our sinnes let vs cast downe our selues vnder thy mighty hand that thou maist lift vs vp A contrite heart is a sacrifice vnto thee which thou wilt not despise giue vs this that wee may offer it vnto thee open our eyes to see the precious body of our deare Sauiour wounded and bleeding his heart heauy and sorrowing and his soule in bitter agony departing for our sinnes that wee may waile and weepe euery family apart seeing him whom wee haue pierced And let vs abhorre all sinne for the time to come as a new crucifying of the Lord of life yea our most priuat and deare sinnes that we haue loued as our liues Let not the deceitfulnesse of our hearts so farre misleade vs as that wee should willingly bee intangled with any one sinne seeing that he which keepeth the Law and yet is faulty in one point is guiltie of all And because we haue many enemies that labour to keepe vs the bondslaues of sinne put away security and carelesnesse from vs let vs alwayes watch and prepare to fight against them Arme vs with the whole armor of thy Spirit the shield of Faith the Brest-plate of Righteousnes the Girdle of Verity with thy Word the Sword of the Spirit that howsoeuer we be assaulted we may not be ouercome but resisting the Deuill put him to flight and obtaine the Crowne that eternall glory which is set before vs. Blesse and sanctifie vs this day that we may serue thee better then heretofore we haue done Inable vs to the works of our Callings both with bodily strength and inward grace and direct vs so as that we may vndertake nothing but in thy feare Let the cōtinuall remembrance of thy presence be as a bit and a bridle to curbe vs in from following our inordinate affections that we being in all things ordered by thee may enioy thy blessing to the prospering of our indeauours to the glory of thy name and to our perpetuall incouragement in this holy seruice of praising and praying vnto thee Let all our bodily labours be seasoned with spirituall meditations though our works be earthly let our hearts be heauenly set vpon things aboue where Christ Iesus sitteth at the right hand of God If through thy blessing riches increase let vs not set our hearts thereon if for our punishment they decrease let vs not be discouraged hereby The more we haue make vs the more thankfull and watchfull that we be not deceiued the lesse we haue make vs the poorer in spirit that we may inherite the kingdom of heauen Grant these things vnto vs O mercifull Father and vnto thy whole Church and to euery part and member therof as all our and their cases are particularly known vnto thy heauenly wisdome farre beyond that which we are able to describe and that for the alone merits and worthinesse of Iesus Christ our most blessed Mediatour and Aduocate in whose maine we further praise thee and pray as himselfe hath taught vs. Our Father which art c. A Prayer to bee vsed euery Euening in a priuate familie O Lord in whom wee liue mooue and haue our being wee desire to offer vp our euening sacrifice of praise vnto thee for this day But how should wee come vnto thee to bee heard and accepted being of vncircumcised lippes So great wee confesse are our sinnes and such is our vnworthinesse by reason of them as that if we should excuse our selues our consciences would accuse our owne hearts condemne vs. Our nature is vile and rebellious hindring vs from the good which we ought to do and inclining vs to the euill which we ought to leaue vndone Our vnderstandings are darkened our wils are crooked our thoughts vncleane and our affections peruerse louing darknesse more then the light because our deeds are euill In our whole man we haue serued sinne our eares and eyes haue been as windowes to let in sin our mouthes haue bin fountaines of the salt water of sin our hands haue been hookes to pull vnto vs sin our feet haue been as wheeles running down along in the wayes of sinne and our breasts haue been as chests fast locking vp sinne Neither haue we sought to be deliuered out of this bondage but daily haue we thrust our selues further into it for so much as we haue not shunned but rather sought occasions and prouocations vnto sinne And through a daily custom of sinning it is so come to passe as that we are insensible and without feeling of the heauy weight burthen of sinne it presseth not our hearts it doth not inwardly grieue vs we cannot sacrifice broken hearts and contrite spirits vnto thee therefore miserable creatures that we are who shall deliuer vs from the body of this death Wee haue none in heauen O Lord but thee neither haue wee any in earth but thee alone and thou art our Father from euerlasting Good Father do thou therefore deliuer vs through thy al-sufficient grace sanctifie vs and through thy infinite mercy in Iesus Christ saue vs from all our sinnes Turne vs vnto thee so shal we be turned turne the light of thy countenance towards vs so shall we be filled with ioy and gladnesse more then when corne and wine and oyle are increased Inlighten our vnderstandings to see more cleerly into thy will rectifie our wils that they may be in all things conformable to thy most holy will sanctifie our affections that wee may loue that which thou commandest hate that which thou forbiddest strengthen our memories that we may reteine all good things settle our iudgements that we may not be wauering but firme in the truth and dispose vs so altogether both in soule body as that in all our parts powers and faculties wee may serue thee in new obedience as those