veâ—ily and indeed taken and received of the faithfull in the Loâ—ds Supper 33. What herein observed Tâ—e matter body and bloud of Christ. The action take â—and received by the faithfull The Analogy and reseâ—blance of the parts The manner theâ—eof verily and indeed wherein chiefly the force of the relation 4. What are the relata and correlatâ— The Bread and Wine consâ—cration and blessing breaking powring forth giving and distributing nourishing and strengthening the body Relate uâ—to and signifying the Body and Blood of Christ his holineâ—e and veâ—tue his suffering and shedding his blood his taking and receiving by faith nourishing and refreshing of the soul. 35. What the Relation and Analogie The similitude of the things and representation of one by the other founded after a sort on the similitude of the things themselves in nature but absolutely obtaining the force of the Sacramentall signifying from the institution and by grace 36. How is the taking and receiving of them then Verily and indeed but after a spirtuall and divine manner not so grossely and corporally or carnally to be understood as poore sense or reason should thinke or presume to define under the compasse of their shallow apprehension which their presuming hath moved and stirred up strange mists in this divine speculation that ought onely mysteriously to be looked on and admired with the eye of faith not curiously to bee pried into by silly eye of sense or humane reason 37. Why say we so Because as there are arcana Dei and Religionis that ought not to be pried into and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be told and mysteries in the Trinity and faith that even mortall heart cannot comprehend nor is it fitting or needfull for us to know much lesse curiously enquire after so especially in this mystery where Christ is verily and indeed present yet after such an ineffable manner the tongue cannot utter nor reason well comprehend yet faith may plainly see because hee hath said it who is the Truth and wee must beleeve though for our weaknesse not able sufficiently to conceive or comprehend 38. Why cannot we comprehend them Because wee are finite and the counsels and wayes or thoughts of God that he will have concealed to exercise our humility not like us or our thoughts or wayes buâ— as his wisedome in the depth of his counsels infinite in himselfe though to us-ward and in part so much as necessary for us to know finite and revealed proportionable to our understanding and apprehension so what is not revealed it is holy modesty and sobriety not curiously to enquire after as in this and many other things 39. But some have devised how in this and the like Yet without Gods especiall grace or command and illumination it may well seeme but lost labour and vain for when many have devised divers wayes of his presence here or in the midst among his Disciples when the doores were shut he to whom all power is given can have other means to shew his presence and power then their poore thoughts or inventions can devise And for this if it had been expedient for us to know he would have shewed it it may then suffice us that since hee hath said it hee is present and how hee is present wee shall finde by his graces here and perfectly in glory when we shall know as we are known and all our imperfections done away 40. What are we to doe then With the Disciples to receive him beleeve and enjoy his blessed presence and grace making no question with those Capernaits as to say Master how camest thou hither considering also the Bethshemites were blessed by the presence of the Arke but cursed and plagued when they began curiously to pry into it 1 Kings 6. And curious questions little availe to godlinesse especially in such things as this where silence and admiration is the best eloquence to expresse such mysterie and here godly meditation safer then Socraticall disputation when commonly discourse of controversie doth abate devotion which ought rather to be kindled by pious and godly meditation 41. Is this sufficient then or best for us It is For we may consider if humane reason waver in things sensible how much more in divine so farre above sense and from sense removed The creation of Angels being above humane sense or capacity Moses is therefore said not to have mentioned it so in this mystery much more the manner of Christs presence and how he commeth uttered onely as Pythagoras Scholars were silent and assured it was so if hee said it though else they did not perceive it much more the authority of Christ should be with us because he said it and so let us honour him in this mystery praise him for his mercies receive his graces beleeve his promises and be thankfull for his presence and blessings and here those things wee comprehend we may admire and what wee cannot we should more admire and if word or heart be wanting to expresse or conceive let not faith be wanting to relieve because he is truth and the Sunne remaines a spâ—endent body though Batâ— or Owles eyes cannot endure it or our eyes look into this truth 42. But are wee not to beleeve as the ancient Fathers did Yes as the holy and most ancient ever have done as the Disciples who beleeved not queâ—tioning how and enjoyed his grace and presence and the like by the most ancient Fathers confessed we are to acknowledge as 1. With Dionysius the Areopagite that it is a most divine mystery 2. Justine Martyr that not common bread or drink 3. Tâ—rtullian that it was made Christs body 4. Origen that wee eate and drinke the body and blood of Christ and so the Lord entreth under our roofe 5. Cyprian that as in the person of Christ the Humanity was seen but the Divinity hid so in the visible Sacrament or divine essence communicated 6. Hillary of the verity of the body and blood of Christ there is no place of doubt 7. Ambrose that more excellent food then Maâ—â—a 8. Jerome the Lord both maker of the feast and food 9. St. Augustine that in this sacrifice the Lord boâ—â— Priest himselfe and sacrifice And so of others with whom we consent in the Orthodox interpretation and confesse and admire he greatnesse and divinesse of the mystery and with reverence embrace what in some respect we are not able to conceive of the mysterious Majesty of the same 43. How are we then to believe That by the faithfull receivers verily and indeed is the body and blood of Christ received and so duly and in faith received as Christ said it it is his body and blood and with it himselfe and his merits are applied to the soul to make it a holy Tabernacle fit for his presence which yet as it is spirituall food is understood in a spirituall manner and selfe fitâ—ing the same mystery and not destroâ—ing the natuâ—e or parts of the Sacrament but such his presence but the soule
for some temporary or other respects more servent and faire in outward appearance to the world then the weaker faith though a true faith of the elect but for the most part discovered at last by the want of the Root love Fruit good workes Continuance to the end 37. How may wee know the true though weake faith By many good signes in ones selfe longing after God and proficiency in grace and especially by this one grace of God of unfained desire not onely of salvation which the wicked and gracelesse may desire but of reconciliation with God in Christ. 38. Is this a true signe of true faith It is and onely peculiar to the elect proceeding out of a touched and humbled heart for sinne and whosoever have it have in themselves the ground and substance of true and saving faith which afterwards may grow to greater strength and so Blessed are they that hunger and thirst c. Matth. 5. 6. 39. How many wayes may faith be weake Either by want of due Knowledge of the Gospell Application to the soule Though in that measure of knowledge that may else seeme sufficient 40. How is it to be strengthened By using diligently the meanes appointed of God the Word and Sacraments so humbly walking before God it is knowne to bee a true faith and daily encreased 41. What is a strong faith That whereby a man so apprehendeth and applieth the promises of God in the Gospell that hee can distinctly and truly say of himselfe hee is fully resolved in conscience that hee is reconciled to God in Christ and so not neglecteth to finde all godly signes and shew the fruits of the same in his cheerfull service of God 42. Js there any faith perfect No for howsoever it may be strong and stronger then others yet it is alwayes imperfect and requiring encrease and confirmation for which we must pray and strive for so also our knowledge is and will bee so long as wee live in this world as mingled with ignorance unbeleefe and sundry sorts of doubting 43. Have not all sorts of saving faith their fruit following Yes according to their degrees more or better all in some acceptable degree obedience to the will of God and willing profession of the truth and more particularly confession of the faith of Christ. 44. Why must we confesse it For divers reasons these especially that 1. With the mouth outwardly confessing wee may glorifie God and doe him service both in body and soule 2. By confessing of the faith we may sever our selves from all false Christians hypocrites and seducers whatsoever 3. We may incite confirme and strengthen others in the same 45. Js there any other acceptation of this word faith It is sometimes taken for the doctrine of the truth as 1 Tim. 3. 9. and 4. 1. as well as that habit or Theologicall vertue thence and by the gift of God produced in the minde of which wee spake before also where a dead faith false and fained faith hypocriticall faith and the like they are understood to be want of faith or a temporary onely or historicall faith as faith to be healed Matth. 8. under faith working miracles 1 Corinth 18. of all which before 46. What is else necessary to be knowne concerning faith To observe the causes and effects of this true faith 47. What causes The Efficient cause matter form and end of this true faith how wrought and formed in us 48. What efficient cause Either principall or instrumentall What principall God 1. The Father Ioh. 6. 29. this the work of God that ye beleeve in him whom he hath sent 2. The Son Heb. 12. 2. the author and finisher of our faith Jesus 3. The holy Ghost 2 Cor. 4. 14. the Spirit of faith and former of it in us without our preparation or workes 49. What the instrumentall cause The word of God and Sacraments and comfortable learning and using of them What the matter of faith In respect of the Subject Understanding to apprehend Will to assent and apply Conscience to make use of the promise and grace of God Object referred to the 1. Understanding the truth of Gods promise 2. Will grace of God manifested in Christ. 3. Conscience joy and comfort in the holy Ghost 50. What is the forme of faith 1. To beleeve or to seeke to apprehend and know the mercies of God with our best understanding 2. Receive and apply to our soules the free mercies of God in Christ with our whole heart and will 3. Make use of it in our conscience to the Purging and rooting out of dead workes and sin Bringing forth good workes fruits of a living faith 51. What the end of faith In regard of God his glory in his mercies Us our justification by his free mercies in Christ. 52. What is justifying or our justification To be Discharged before God of our guilt Approved before him free and innocent Accepted of God and allowed his favour and presence 53. Doth faith doe this Faith is said to doe it as the instrument whereby we apprehend apply and take benefit of Christ and his merits the very originall and principall cause of this as in whom only and alone we are Discharged and acquitted Approved innocent and accepted God is well pleased and reconciled 54. But Saint James saith we are justified by workes Saint James doth not there speake of our justification as the cause whereby we are justified inwardly before God which is only faith in Christ but of the outward justification as the testification approving thereof to our consciences to the world that we have faith seen by the fruits thereof 55. What of the distinction of generall and speciall explicite and implicite faith Generall and implicite faith are indeed no faith or not true faith explicite and speciall may be as they may be rightly understood the same with our faith and the saving and true faith 56. What are the effects of faith Many or at least by many names stiled and called in holy Scripture and may be reduced to These two 1. Putting off the old 2. Putting on the new Man or this one word encluding both repentance 57. How else called or described Either Workes of the Spirit Gal. 5. 22. death to sin and life to righteousnesse Rom. 6. walking not in the flesh but the spirit Rom. 8. Renewing the minde Ephes. 4. 22. True holinesse and righteousnesse ibid. 23. A new creature Gal. 6. 15. Generally good works Jam. 2. Tit. 2. c. 58. But if these workes doe not justifie us what need we doe them and why For divers reasons especially these 1. Because they are good and so to be done 2. They are for the glory of God and his Gospel and nothing more against God then the works of sin 3. They are to the good of the Church and faithful 4. They testifie our faith James the 2. 5. They confirme our election Jo. 4. 12 13. 6. They win others to the Gospel 1 Pet. 3. 7. They
never finde out or comprehend them how much more likely is it she may faile in such high and divine mysteries so farre remote from sense and so above our understanding for if Aristodemus as Saint Augustine remembreth laboured many yeares in seeking out the nature of a Bee which yet finally hee never attained how shall she thinke to comprehend the infinite eternall and invisible Trinity 47. What use hereof To humble reason that faith hereby may be the more exalted that whereas I professe with the tongue so with the heart I may indeed believe in God 48. Where is the substance of this faith professed In the Creed before rehearsed 49. In which words In these I beleeve in God SECT 3. A more particular Explication of the words of the Creed I beleeve in God the Father c. So to take her sight thereof more cleerly from the eye of faith the Analysis or division of the first Article of the Creed where the action what it is to beleeve and what to beleeve in declared and the object of that beleefe God or his Church And the action of beliefe applyed first to the object God in his Essence in unity one God and meant in the manner of his existence in the Trinity in the thrce persons united in nature and Essence but distinguished in their personall proprieties aná persons in whom is â—o inequality or precedency either to other in respect of their Godhead being all one but only difference for order sake in the distinction of their person or parts of them A farther explication of the word of beleeving â— the diverse acceptation of the same and application of it to the soule the subject and God the object of it and to the first person here many wayes described or Father of all creatures Christ and in him all the elect whereby we are sons and have his grace protection and image in righteousnes and true holinesse and cared for and provided of all things even a royall inheritance of the Saints in heaven Further showne as he is alsufficient and almighty or omnipotent which is by and from him communicated with his essence to the other persons which omnipotence is chiefly showne and seene by us in that world of the creat a worke finite virtutis and though opera Trinitatis ad extra be indivisa this principally attributed to him so stiled Creator as originally from him wherein considered the decree and execution of it in the production and preservation as it were a continued creation of al things The subject of which his mighty power and operation the heaven and earth and all their glorious and excellent creatures in them contained and so with them in these words mean and intended 1. VVHat note you generally in the words Two things the Action and Object 2. What is the action Faith or beliefe which is diversly understood here according to the diversity of the object Which is either God His Church and graces 3. How diversified As the words imply and import by Beleeving in or Beleeving only 4. What is the difference To beleeve is one thing to beleeve in another or as the same yet intended or extended with an addition to the former 5. In what are we to beleeve In God only who is Father Son and holy Ghost 6. What are we to beleeve The Articles concerning the Church and Gods graces or actions and priviledges conferred on and done for the same 7. What professe we when we say we beleeve in These five things that we Know consent acknowledge Apply It to us and our hearts Us to it Put confidence in it 8. What when we beleeve The foure first only acknowledge assent acknowledgement and applying it 9. Doe we professe this faith to every Article Yes either to beleeve in or to beleeve it to which our hearts ought to be applyed in that faith 10. How manifold is this profession Twofold with the Heart to justification Tongue to salvation 11. What is the object of faith That about which our faith is imployed and which it doth apprehend or acknowledge 12. How manifold is it Twofold according to the former division of the Creed either God or his Church 13. How set forth there The first concerning God in all the former part of the Creed eight Articles till you come to the holy Catholique Church the second part from that to the end the foure other Articles 14. VVhat confesse you concerning God Our faith and beliefe in him that is with speciall trust and confidence in him and his grace and mercy 15. How manifold is your confession and consideration of him Twofold Generally and essentially Particularly and personally 16. How understood Generally and essentially as I say I believe in God which is the Essence of the Deity communicable to the three persons And 1. Particularly or personally as I professe God the Father Creator 2. God the Son Jesus Christ our Lord and Saviour 3. God the holy Ghost the Comforter 17. How many Gods are there Only one God so the Nycene Creed and holy Athanasius expounding it say I beleeve in one God 18. But doth not Scripture name many gods The name of God in Scripture is understood and taken 1. Either properly and so there is but one God infinite in Essence and power inhabiting eternity 2. Improperly so Magistrates are called gods Psal. I have said you are gods as his Vicegerents 3. Falsly so Idols by the abuse and Idolatry of the people under the name of strange gods 19. VVhat note you then in the Godhead chiefly Both the union and unity in the Essence and the distinction in the persons 20. VVhat call you the unity The one and entire Essence of God appliable to the Trinity of persons aforesaid whereby the unity in Trinity and Trinity in unity is to be worshipped 21. What call you the Trinity The three persons communicating wholly each of them in the whole nature and Essence of God expressed in that unity in which is founded their union as in their personall proprieties their distinction 22. What is their union Their being united in that one nature the unity and Essence of the Deity whereby all three persons are co-essentiall co-eternall together and coequall 23. What is their distinction That personal propriety wherby each person in the manner of his existence is distinguished from other whereby the Father is not the Son and the Son is not the Father and the holy Ghost neither 24. VVhich are those proprieties The Father to beget or produce the Son the Son to be begotten the holy Ghost proceeding from both so the Son cannot be said to proceed nor the holy Ghost to be begotten nor the Father to be begotten or to proceed 25. How are these Attributes knowne from others For that all other Attributes as almighty incomprehensible uncreated infinite eternall omniscient most holy good wise God and Lord are attributed to all persons equally and indifferently as they are indeed one Essence God and so
originall fountaine of life living of himselfe and undependently and so giving all things else their life and being 43. How doth the body live By vertue of the soule and her union with it and so by the power and operation of the same 44. What is eternity A duration and continuance or enduring without beginning or end or both 45. How explaine you this Eternity or such enduring is considered First either simply and absolutely without beginning or end and so only God absolutely eternall and inhabiting eternity 2. In part as the Schooles speake either a part ante without beginning but having end so Gods decrees from eternity either without beginning but ending in his workes or a part post having beginning but without end so the eternity of Angells and soules that by creation had beginning but by Gods grace and goodnesse continuing them shall never have end this is also called eviternity and thus all eternity is contra distinguished to time 46. In what manner As eternity absolute hath neither beginning nor end so God eternall Eviternity hath beginning but no end so Angels and Soules Time hath both beginning and end so this world and all temporall things and thus all continuance is usually distinguished 47. What is eternall life then The fulnesse of joy and comforts of life in the presence of God that shall never have end 48. How more largely The union of body and soule as the resurrection of the just to that end to be united unto God and have the fruition of the glorious God head enlightning and inhabiting those that are his for ever so making them to dwell with him in whose presence is fulnesse of joy and life for evermore 49. How is this else called Happinesse and blessednesse eternall as therein enjoying the fruits and comforts of that everlasting life 50. Js this also the life of Angels It is whose onely blessednesse and chiefe delight is in contemplation and fruition of the glory beauty and majesty of God then which there can be no greater joy or happinesse 51. How so Because in him is all goodnesse even in the fountaine all goodnesse else but a few dispersed sparkes of that eternall light or a drop of that Ocean wherein onely is plenitude to the satisfying of all desires of what goodnesse soever 52. How is eternall life else taken Sometimes in the Scripture for the meanes and beginning of this in the kingdome of Grace as it is said to Christ to whom shall we goe thou hast the words of eternall life and this is eternall life to know thee and whom thou hast sent Jesus Christ. 53. How is this eternall life As it is the union of the soule to God by grace though imperfectly yet receiving the comforts of life from him by the influence of his holy Spirit bringing joy and unspeakable blessings and peace to the same 54. How manifold is eternall life then Twofold either inchoate in this life in the kingdome of grace Or consummate as aforesaid in the kingdome of glory And this is also twofold or in two degrees 55. Which are they 1. Either in that part onely the soule as that is united to God and enjoying happinesse with him when the soules of the just depart hence in the Lord. 2. Or in body and soule most fully as shall bee after the generall resurrection and so principally here intended 56. What the parts of this life and blessednesse The divine and blessed living of the soule and body when joyned together in the presence of God and union with him enjoying the fulnesse of all that is called goodnesse as both joy and pleasure riches health liberty honour glory and all these absolute and entire not mixed with any grief or any other inconvenience as worldly things but perfect according to the perfection and excellence of the person place and giver 57. And how this estate expressed else in holy Scripture By many comfortable phrases and figures expressing the joy honour glory comforts or blessings there as said to be and remaine With God and in God in the Lord. In the hand of God in his presence In heaven in eternall rest and peace In Paradise in Abrahams bosome In joy blessednes as here in life everlasting 57. But is not life everlasting to the wicked No for their estate is not properly a life as wanting all joy comforts and fruits of life but a death or continuall dying in paine and torments and so if at any time said to live it is with addition of everlasting torments or to live in everlasting chaines of darknesse with the Divell and his Angels or the like whereby signifying an eternall dying life or living death and in that respect most properly termed everlasting death 58. Why is not this their estate expressed also in the Creed Because this is here intended as a symboll of their faith so penned for the comfort of the just and to remember them of their hope and happinesse and stirre them up to godlinesse leaving the others to the hand of God whose estate yet may hence be plainly gathered and also is in St. Athanasius Creed some others more fully expressed 59. What learne we hence Many good duties as in our Christian calling so to order our lives and conversation as alwayes having an eye to this blessed hope Remembring this end without end Breaking off sinne betimes since no uncleane thing may enter here Striving to enter the strait gate of vertue leadign to eternity leaving the broad way of the world Taking joy in things that shall yeeld everlasting joy Desiring praying longing for it c. 60. Why is Amen added To shew the certainty assurance and confidence we have as well as our owne consent to this faith 61. VVhat signifieth it Verily certainly or undoubtedly or as it is else usually rendred So be it 62. What meane you then by it That we doe beleeve and confesse Not onely in word professing but from the very heart Not wavering but certainly without doubting Not as though it were in our owne power but craving helpe and strengthning of our faith from the hand of God 63. But how should Amen bee added since it is no prayer 1. Either as the last Article signifies those priviledges of the Church whereunto all faithfull soules aspire and so in that aspiration say Amen 2. Or as we generally confesse the certainty of it and our submission of soule to this faith and the will and truth of God 3. Or in particular we intimate our prayers for this or some other thing for our owne good and the Church of God 64. For what things For faith as Lord give us true faith For encrease of our faith as Lord encrease our faith For helpe and comfort Lord helpe our unbeleefe For defence Lord defend us and all professors of this faith Or the like holy aspiration to heaven and heavenly things in the meditation and confession of this faith 65. But doe not they abuse it
2. Our vivification in the Spirit or of the new man Christ in us by the power of his grace and Spirit that so bringeth forth in us Our justification by The merit of his death Imputation of his righteousnesse Sanctification by Our new birth raised up in him Our new life going forward by grace in holinesse of living 13. How is this explained By the opposition of our former estate to this as we were Born in sin and the children of wrath by nature in old Adam Dead in sin dying to grace Damnati antequam nati and having the image Of God oâ—literate blotted out of of our soules The divel imprinted therin being without all Grace Justification or Sanctification And being in this case have by the mercy of God this favour shewed us to have the meanes offered of faith and the seale and pledge the Sacrament whereby wee are made children of grace Renewed Justified Sanctiâ—ied in Christ by his Spirit to God 14. How is this Renewing wrought By the power of the Spirit of God and grace which is given whereof the Sacrament is the pledge and seale and also the ordinary meanes whereby conveyed unto us and we receive it as many as have the power given to become the sonnes of God which is seen by the effect Of a 1. New life 2. New creature 3. New birth 4. Newnesse of affections and 5. Souls as new borne babes desiring the sincere milke of the word having put off the old man and all carnall affections of sinne 15. But who is so renewed Every one that is born of water and the holy Ghost which is the regeneration herein expressed whereby the sâ—ing of sinne is plucked out both in regard of the sin and punishment though sin it selfe not quite extinguished which is never quite abolished till death but broken so that it reigneth not only remaineth as a rebellious head or poysonous root to exercise our faith and graces whiles we live here 16. But is this done in us by the very act of Baptisme or of the Baptizer No For there is also required a right disposition of the person in faith and within the covenant of grace and then it doth convey grace confirme the heart seale the covenant purging the conscience and so effectuall to the faithfull otherwise as in those that came to Iohns baptisme they may remaine a generation of vipers whiles they keep themselves out of the covenant by their malice impiety and hypocrisie whereby they mock God though they take the signe of the covenant on them and so much the rather mockers as taking the signe and neglecting the grace 17. What is then required in persons to bee baptized Repentance whereby they forsake sinne and faith whereby they beleeve the promises made to them in that Sacrament 18 What is Repentance A turning from sinne and a returning to God wherein many steps or degrees to bee considered 19. Which are they In the 1. Turning from sin a Knowledge of sinne one step by faith Sence or feeling of sinne two steps in grace Horror of sin for the uglinesse before God Shame of sin for the filthinesse in it selfe Sorrow and grief of sin for the displeasing of God thereby Resolution to forsake it and lead a new life 2. Returning to God by 1. Forsaking sin 2. Taking a new course and leading a new life 3. Constancie in that intended course 4. Perseverance which onely attaineth the promise and crown our blessing 19. What is the fruit of Repentance A continuall renewing of the force and efficacie of baptisme to the soule which though it selfe may not be iterated yet it is thus continually refreshed and the vertue thereof renewed in us and so is both effectuall in the receiving baptisme and ever after both in The 1. Knowing and acknowledging of sin the barre of grace whereby to obtaine forgivenesse at Gods hand and have the bar moved 2. Sorrowing for and forsaking of Sinne whereby to obtaine grace in the power and vertue of the Sacrament 3. New intended course of leading a new life in obtaining some degree or measure of sanctification either of which is sometimes called repentance and in all three together the perfection thereof and are else stiled Confession Contrition Reformation 20. What is Faith My assurance in respect of God of the Truth of his promises Stability of them in Christ. The head and corner stone my self of the Application of them to me Forgivenesse of my sinnes 21. What is the seat of Faith The heart For in the heart the man beleeveth to justification Rom. 10. 14. And so Christ dwelleth in the heart by faith Eph. 3. 17. 22. What is the ground of faith The word and promise of God giving assurance to the soule because he is true that promised 23. What is the object of faith Things not seene but apprehended by the soule for the truths sake of him that promised as forgivenesse of sins salvation and everlasting life 24. How is use to be made of it By application to my selfe of these things that for his Sonne and promise sake I shall be assured of salvation and my sinnes forgiven and so blessed as whose unrighteousnesse forgiven and whose sin covered 25. What condition required Repentance or confession and forsaking sin Prov. 28. 13. and so faith beginning repentance is also perfected by repentance and wrought and working together are either for the perfection of other and the graces are thereby seen whereof the Sacraments are the seales 26. How doe we then need them As the necessary conditions whereby applied and where with the vertue and efficacie of the Sacrament is transfused into the soule that is not else sufficiently well disposed to the receiving thereof without them 27. Why are Infants then baptised when by reason of their tender age they cannot performe them Yes they doe performe them in such convenient sort as is required and standeth them sufficiently instead in that their tender age 28. In what manner By their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe 29. But is that sufficient It is as may be shewne and confirmed by sundry good and valuable reasons taken from Both 1. Circumcision the forerunner of it 2. The institution and action of Christ himself 3. The doctrine of the Apostles 4. The practise of them and primitive times 5. Reason it selfe and the intent of the covenant What is the ground of the reasons Because as the Covenant was made not only with Abraham but with him and his seed so the seale pertaineth to whomsoever the Covenant doth and the children being so within the Covenant of grace the sâ—ale pertaineth also unto them especially this that succeedeth circumcision 30. How as it succeedeth circumcision Because that being with them the admission into the Church and seale of the Covenant as this is to us and the foretunner of this was commanded the eight day and for the same reason this
the Father God the Son God and the holy Ghost God and Lord and Almighty and the rest But these are only attributed to one of the three persons and not to the others so the Son only is begotten and not the Father nor the holy Ghost and the like of the rest 26. Is there any precedency or priority in the Trinity None for in the Trinity none is a fore or after other none greater or lesse then another but all three co-essentiall co-eternall and co-equall 27. VVhy is the Father first mentioned For orders sake only for in the Deity is no imparity but the Son was from all eternity and before all worlds with the Father God of God Light of light and the Wisedome Word Truth and Councell of God and so was the holy Ghost 28. But is not the Son said under and inferiour to the Father Not as touching his Godhead for so he is equal only inferiour as touching his Man-hood when for our sakes he would assume our nature in the flesh and be humbled 29. But were not the Son and the holy Ghost sent after a certaine time At the fulnesse of time God sent his Son yet his Son eternally was willing and from eternity with the Father decreed and did consent and came voluntarily one God and one with God before all worlds only in his humility and humanity after a time manifested in the flesh so the holy Ghost eternally God yet said after a certain time sent and yet coming himselfe and so more visible apparant to the Church who before all time was God and with God coequall in power and majesty 30. How explaine you further your beleefe in God I beleeve with my heart and professe with my mouth this one God and so I put my whole trust and confidence in him and his mercy grace and truth 31. How expresse you what you conceive in this word I beleeve I beleeve not onely 1. That there is a God which is credere Deum 2. His words are true credere Dei verba esse firma certa vera stabilia 3. God in his promises and words is true which is credere Deo all which the Divels doe beleeve even beyond and better then some reprobates and any reprobates may doe this But which is more I beleeve in God which is credere in Deum to put my trust affiance and confidence in him And confesse it a Deo as the gift of God whence invocation obedience all good works and good life in Deo propter Deum ejus Christum doe proceed which is and ought to be the fruit of faith so shewing it a true saving and justifying faith and whereby the Soule is purified Life sanctified Conscience pacified of a good Christan 32. How apply you this faith To my soule as the subject as it is to bee saved justified sanctified purified and pacified by the same To God as the object and authour of it almighty alsufficient and able to performe this in me 33. How to God referred Both in the Unity of Essence and Trinity of Persons Father Son and Holy Ghost the author and finisher of this faith and object of the same 34. How is this generall Confession first applyed here To the first Person in Trinity the Father so I say I beleeve in God the Father 35. How is the Father here described By his Title of personality Father Attribute of omnipotency Almighty Action of creation Maker of heaven and earth 36. How is the title of Father attributed to God 1. Either indefinitely as creator and producer of all things and so in some sort attributed to the all three persons Esa. 9. 2. Or respectively as the first person is Father by nature of the second and in him by adoption of all his Elect. 37. How many wayes is he Father Three wayes principally Generally of all creatures by creation so Father of light and Spirits Specially by adoption and grace so Father of all the Elect in Christ. Particularly by nature of Christ his Son by eternall generation 38. How is Father understood here All these three wayes though most particularly and as foundation of the rest as Father of his owne and onely Son by nature 39. What note you in that especially Three most observable and wonderfull concurrents in that eternall generation beyond all others 1. That the Father communicates his whole essence to the Sonne who is very God of very God 2. Produceth him within himselfe for without him is no place 3. Hath his Sonne equall to himselfe in being and beginning as equall in essence and majesty so in time and co-eternity that there was no time nor durance when the Father had not this Sonne equall so to himselfe in time by eternall generation 40. What profit to us in this That for his sake his eternall Sonne whom hee loveth so dearly we having his love shall bee saved so as sonnes by creation wee have his power and providence but as Sonnes by adoption in Christ wee have his grace and goodnesse attending over us 41. What speciall comfort therein That as he is our Father and wee are his children wee shall want no manner of thing that is good either for body or soule for this life or the life to come 42. What duty are we hereby obliged unto The duty of sonnes to love honour and obey our Father to strive to be like him or to resemble our Father and beare his image and as our heavenly Father trust in him and cast our cares on him 43. What image of him Of righteousnesse and true holinesse 44. How shall we resemble him 1. By holinesse as he commandeth Be ye holy as I am holy 2. By mercy as be ye mercifull as your heavenly Father is mercifull 3. By love for God is love and so both to love one another and even our enemies doing good to all after his example who raineth and whose Sun shineth on the just and unjust 44. Why or how should we cast our care on him Because as our Father he careth for us and who feedeth the Ravens and clotheth the Lillies will doe much more for his children if they serve him 45. Js all care to be abandoned All superfluous and excessive care of worldly things for if we seeke heavenly things chiefly all other things shall be given sufficiently 46. How may this be further illustrated By the example of Kings children or heyres who having great provision of Kingdome and best things what should they carke for pinnes or trifles and if heaven be provided why carke and care for earth and earthly vanities and if Christ be theirs what can be wanting or withheld 47. What of the attribute Almighty To learne that he is able and can doe al things 1. Whatsoever hee pleaseth his will onely the bound of his active power 2. More then he will by his supreame and absolute power and so nothing is impossible with God 48. Is the Father onely omnipotent No for every attribute saving the
Herods hog then his childe 3. Flight from his massacre even in his swadling clouts faine to take sanctuary in Egypt such his exile into Egypt and in his return faine to take Galilee for a poore refuge for feare of further danger and so consequently suffering many things to his greatest derogation in the processe of his age both by the Divell and his agents and instruments wicked men 19. What else especially 1. His want and poverty in a high measure 2. Fasting and temptation in the Wildernesse 3. Labours in preaching and teaching ungratefull ones as wel as the 4. Councells and practises against his Doctrine and person 5. Violence offered even publiquely often before that his finall apprehension and time of his suffering and death 20. How his want and poverty 1. Seene at his birth his parents so poore had no roome in the Inne so born in a cave neer it where the poore lodged called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Manger or Stall so antiquity delivereth the place showne divers writers in primitive times recording it in great want and poverty 2. In his education farre from pompe or plenty in the estate of his humble and poore parents at Nazareth 3. Afterwards with his Disciples poor Fishers to the rich and proud Pharisies and Johns Disciples as he professeth that the Foxes have holes and Birds nests but the Son of Man hath not where to lay his head 21. How in his fastings and temptations As his use was in great abstinency so else in the Wildernesse when led out thither by the spirit to be tempted and so fasted forty dayes and in that extremity endured both bitternesse of want and assaults of Satan in the discomfortablenesse of hunger and thirst and want of company in the vastity and solitude of the Wildernesse so on all sides encompassed with misery if possibly to have been by sorrow or subtilty overcome but the end he the vanquisher and at last Angels to his blessed comfort after hellish and grievous temptations came and ministred unto him 22. How in his labours and paines Continually going about doing good as his very enemies confessed frequent and fervent in prayer and preaching visiting and healing the sicke the blinde and lame clensing the Lepers raising the dead disputing reproving and confuting the gaine-sayings of the stubborne Pharisies Saduces and Scorners whipping the prophane persons out of the Temple and though instructing the weake powerfully overthrowing the insolent impostors and deniers or despisers of the truth 23. How by practices and counsels against him and his Doctrine By his suffering and bearing the vile and standerous speeches of those that called him glutton and drunkard friend of Publicans and sinners deceiver impostor and said he had a Divell and cast out Divels by Belzebub Excommunications and revilings of the Pharisies Scribes and Herodians and all the curses they could give when he blessed and blessed of God The Pharisies and others their practices in their counsels to intrap him in his speeches and seeke his life at least to overthrow and disgrace his doctrine 24. In what manner Their Disciples and Herodians cunningly asking him questions if lawfull to pay tribute to Caesar that if he affirme it the people might hate or stone him if deny it the Roman Governours might take his life other questions of the Law and the like with malicious intent to hurt and intangle him and other whiles condemning him as an Heretique sending officers to apprehend him taht were overcome by his Doctrine and excommunicating those that followed him and pronouncing them accursed c. 25. What open violence 1. So much that though the Rulers were moved divers with his workes and did esteeme and honour him they durst not professe it for feare of others of the Jewes and Pharisies and Herodians Ioh. 9. 22. they tooke up stones to kill him Ioh. 7. 19. and 8. 59. 2. They led him to the side of a hill to throw him downe headlong but he passing through the middest escaped Luke 4. 29. his time was not yet come determined of the Father and more and greater torments and sufferings were by him to be sustained 26. VVhich were those Those grievous ones neere his passion when apprehending the heavy wrath of God due to sin and the heavy burden that lay on all mankind as it were wrestling with him 1. Not only prayer Father if it be possible c. and thrice iteration of it in bitter heavineste of spirit 2. And wresting from him but even in deadly anguish of that fearfull Agony in body and soule and sweat of drops of blood And lastly his life in that terrible and fearefull manner by crucifying being made a sacrifice for sin when his body torne and his soule tormented under his fathers displeasure he cried Eli Eli c. that he was a man indeed of sorrow when he so bare our infirmities Esay 53. for what sorrow was ever like his Ier. Lament 27. VVhat considerable in his crucifying The unjust execution and manner of it the meanes of it Gods determinate counsell for our good the malice of the Jewes consequently his death and burtall How the unjust execution and manner of it 1. As it was before Pilate a Roman and Heathen and by himselfe confessed unjust Judge as 2. Who acknowledging him guiltlesse and acquitted him indeed and justice yet at the Jewes importunity for respect of persons and partiall favour condemned him 3. By the malice of the Jewes procured 28. What meanes here seene 1. Seene to men the unjust Judge his partiality malice of the Jewes their malicious accusations and false witnesse when all faile prayers and threats if thou let him escape thou art not Caesars friend 2. Seene to God mans redemption hereby redeemed his determinate counsell this meanes to bee thus made this sacrifice offered and Christ thus to suffer for many Drinke this cup c. 29. This was the greatest of his sufferings Yes for thus hee suffered under Pontius Pilate and was crucified wherein 1. His crowning with thornes 2. reviling mocking and spitting on 3. buffetting c. 4. false accusers and accusations 5. Purple robes in scorn seeme but sparkes to the ensuing flame 30. Wherein shewne When both in body and soule tormented pierced thorow with sorrowes and pressed to death temporall and his soule even feeling the misery of the eternall 31. How meane you that In his body 1. Carrying the Crosse till he fainted under it 2. Nailed to the Crosse the most iguominious death 3. Veynes and limbes rent with cruell torments of all parts 4. Paines of death body and soule parting 5. To comfort him gall and vineger to drinke in encrease of sorrow and scorne 6. Lastly side pierced and heart bloud let out as hands and feet before pierced and wounded In his soule 1. Suffering with his body the separation from the body torments of ignominy and shame but much more the 2. Separation from God and heaven by guilt of our offences by the anger of God
in the obedience to the morall law out of which it seemes taken and we may judge other lawes of most equity and excellency that come neerest unto it onely such variation of due circumstances observed 19. What the difference betweene the Ceremoniall and Morall Law 1. In that the Morall Law was about in ward obedience and duties of the soule the Ceremoniall about outward service and ceremonies 2. The morall delivered by God himselfe the ceremoniall and judiciall onely by Moses instructed of God 3. The morall first given the other in consequence depending from some parts of that 4. The morall law neglected made worse then infidels that did by nature the things of the Law when the ceremoniall onely a confusion in order among Gods people 5. The morall broken was a hainous sin alwaies reputed the ceremoniall not so as in the wildernesse Circumcision except with perversenesse as in Zipporah Uzzahs presumption and Aarons sons to offer strange fire in alteration of the ceremony 6. The morall without cost the ceremoniall not without great cost and chargeably performed 7. The morall law laid in the Arke in regard of the perpetuity thereof signified the ceremoniall not so 20. Why was the ceremoniall to end 1. Because the first Temple unto which fitted was to take end by succession of a second in stead thereof 2. Because the sacrifices the shadowes of Christs one eternall sacrifice were in him the substance to end 3. Because the other ceremonies types of him or some divine actions of his had in his exhibition ended their typicall signification 4. Because sacraments of theirs were now to give place to the new so the lawes concerning these this must needs be antiquated and ended 21. How learne we that ceremonies should end 1. By Christs entrance a new High Priest after the order of Melchisedee and so Aaron and his with their types to end 2. By the renting of the vaile of the Temple at Christs death shewing as it were their dissolution and those former reasons urged excellently by the author to the Hebrewes Heb. 7. c. 22. And are all ceremonies then ended Al that have relation to Christ to come are now vanished and out of use because the thing they shadowed and signified to come is now exhibited so no further use of them 23. How doe Christians use ceremonies then Not any of this sort but of another for ornament and decency in the service of God not so much in imitation of these as founded upon the morall law in exhibition of externall worship to God and sanctification of the Sabbath in decent manner and by the institution doctrine and example of Christ and his Apostles who did both write how some things should bee and promised to set other things in decent order when they come 24. How is the morall law perpetuall Though given onely to the Jews yet as they Gods people so in generall by them to the whose Church and though in the letter of the Commandements they 1. Are expresly to that their state and time of the Jewes 2. Yet in effect to all Gods servants before that time that acknowledged the force and truth both generally of the whole morall law and particularly of every Commandement to all since who according to the same direct their wayes in righteousnesse and walke not according to the flesh but the spirit in newnesse of life and obedience to this law of God 25. How was the law in effect before In generall not onely Gods people Noah Abraham and the holy men but the law of nature in the heathen written in their hearts made them doe and acknowledge the workes of the Law Rom. 2. 26. How in particular the Commandements For the first Table the service of God his honour and sacrifices and Sabbaths recorded before the Flood and no idolatry recorded or found till long after yea most of the heathen gods and greatest too even after Moses time and for the second Table morall duties and honest dealings none can deny in Noahs and Abrahams families yea and in divers governments footsteps thereof as in the Assyrian monarchy and other kingdomes 27. How the first Commandement To Abraham God saith I am God alsufficient stand before me and be upright Gen. 17. 1. so by Adam Enoch Noah and those other Patriarkes it appeares they had no other God but him 28 How the second Commandement In that Jacob purged his house of Idols when he built Gods Altar in Bethel Gen. 35. 2. thereby acknowledging the abhomination of them 29. How the third Commandement The true use of Gods name by their prayers and so just oath by the true God as Abraham to Abimelech Gen. 21. 23. and Jacob to Laban Gen. 31. 53. and others the like 30. How the fourth Commandement By God in Paradise and no doubt by Adam and holy men afterwards either punctually or equivalently 31. How the fifth Commandement By all the godly Sons of holy Fathers and Patriarkes honouring and obeying their Fathers and Superiours in all reverence and humility 32. How the sixth Commandement Seen a spectacle in abhorred Cain confessing the crime of murther and guilt of conscience for it so condemned and detested of all 33. How the seventh Commandement Seene in Joseph flying his Mistresse temptations and the rest of Jacobs sonnes taking to heart the shame done to their sister Dianah Gen. 34. 34. How the eight Commandement Acknowledged by Jacob to Laban if any had stolne let them die Gen. 31. 30. and by his sonnes to Pharaohs Steward or Josephs if any had stolne the cuppe to bee his bondmen Gen. 44. 5. 35. How the ninth Commandement In Abraham Gen. 20. and Isaac Gen. 26. reproved by Abimelec for telling a lie or false testimony and Jacob feared to be found or counted a liar or deceiver in counterfeiting Esau. 36. How the tenth Commandement In the uprightnesse of heart required in Abraham Gen. 17. 1. and seen in him and Enoch who walked with God Lot Melchisedec and all the just 37. How is this Law in effect with us As we are exhorted to these duties still and to shew our faith by obedience to them willingly and readily according to them to undergoe our duty and service to God in holinesse and uprightnesse to the world in godly conversation 38. How is it then said we are not under the Law but under Grace This and the like sayings that wee are freed from the Law and that Christ hath freed us Rom. 7. Gal. 8. 18. and 4. 1. c. and other places are to be understood 1. Either absolutely of the ceremoniall Law which is abrogated and vanished in Christ as in that to the Gal. and Heb. especially appeareth 2. Respectively of the morall as it should bee conceived to be unable to justifie and hath need of Christ to be the end of it for its perfection To be performed by Christ for us who striving to the uttermost are never able to performe it but onely in him To be made more
ordaine whatsoever necessary for Gods honour as this is and setting things in order as they cannot but confesse done in all other things 32. Such as doe question this make as little scruple to question the Churches power and disobey it Which they should not doe especially if they well consider that spoken to the Apostles by Christ and in them to the Church Who receiveth you receiveth me and who despiseth you despiseth me and not so onely but him that sent me and as reverent Hooker to this point hath it is it a small offence to despise the Church of God or disobey the Lawes and Ordinances of the Church saith Salomon My sonne keepe thy fathers commandement and forget not thy mothers instruction binde them alwaies about thy heart it doth notstand with the duty we owe the heavenly Father to disobey the Ordinance of the Church our mother and let us not say or thinke we keepe the Commandements of the one when we break the Law of the other for unlesse we observe both we obey neither and which is more the Laws thus made and ordained by the Church God himselfe doth in such sort authorise that to despise them is to despise him in them so then for the power Christ giving them such power and his Spirit and promising assistance to the worlds end and they executing his will and exercising that power as we see the Apostles did and used to doe ordered and gave rules for it saying let all things be done decently and in order with the like instructions as they also promised by themselves to see done the Apostle saying Other things will I set in order when I come as most likely by the consequent practice of it this was then done and that power never dying but that Spirit continuing and directing them in all truth to the worlds end they and their successors had full power to ordaine as no doubt they did these and the like things and this by all good Christians to bee obeyed 33. How farre then is the Churches order to bee obeyed As we heard before and however by divers minced and controverted limited curtalled and contracted yet God and Christ binding us to it and the decree in things so primarily pertaining to the honour of God as this is without contradiction to be accounted of Apostolicke and sacred authority and as we heare simply and absolutely in spiritualibus so in ordine ad spiritualia no doubt but deservedly to be reverenced and obeyed by all good Christians in all necessary circumstances and all reasonable and indifferent things and this day and manner of sanctifying it in every respect primarily and directly subject to the Churches authority nor need they question this since the Jewes Church had power in such things and circumstances of the divine worship not particularly determined by God himselfe or his servant Moses in the Law as seen in sundry very materiall rites and observances as the appointment of hours for the daily sacrifice building of their Synagogues throughout the land to hear Gods word and pray in divers feasts as of Purim dedication and the like which Christs Church no way inferiour to theirs rather superiour in the measure of grace and presence of his Spirit should not be abridged of in all reason or to prescribe and ordaine lawes for things tending to her better edification and in things undetermined as this is in that circumstance and the rather to be granted for this determination of the time as well at least as of the place manner of prayer and formes of it and celebrating the Sacraments and divers other as prime and remarkable circumstances of the divine worship and the place assuredly as materiall as the time to be determined or assigned nor should our brethren that are gone from us in place and no lesse in opinion as farre as the breadth of the Atlantique ocean or that staying at home yet hold a wood perhaps or barn or parlour for places good enough for their divine worship since Christ not assigned Churches particularly they should I say not complain of the time not set out by Christ since neither was the place set out by him nor of the time assigned by the Church if Christ not assigned it since so well ordered and they will arrogate more liberty in many things and authority to themselves but rather as the Temple so fitly translate to our Churches which they cannot well deny though they hug that poor device of their new meeting places be as well content with the Sabbath translate to our Sunday by the same authority 34. If this be granted in the Churches power why may they not now alter it or then have appointed any other day then the seventh It is well and sufficiently answered by the greatest and learnedst of our Divines as well as those of the Church of Rome That absolute or absolutâ authoritate the Church had power from God and his Christ they might or may doe it That congruè or congruâ dispensatione conveniently now they may not for many ill consequents that would thence ensue or that might follow as we know how odious and dangerous such innovations are in meaner places and matters so especially in Kingdoms and great Estates or Religion which too much affected would make the government ridiculous and whereby all matters by giddy heads shall quickly so be questioned as we see the strange presumption of some men that on such grounds uncertaine ones are too ready to innovate and readier to despise and deprave all things they fancy not and arrogate authority to themselves to chop and change all things whatsoever their fancy serves them to call into question and would be glad to have fellowes so to go blamelesse as they would thinke especially if they could but tax the Church or times of such inconstancy that might well be wished by them more to countenance their lenity and in the end nothing shall be left out of their inconstant queres and that shall not by their fancy or fury be disturbed or perverted and in this point in such inconstancy and diversity we may well expect divers appointing or approving divers dayes as their fancy serveth them shall in effect no day be duly as it ought observed therefore when the Church hath once pitched on the day and decreed it moved by so many great and good reasons as aforesaid and more on the seventh day in seconding Gods owne appointment in a holy imitation of his precept and admiring his wisdome as many other things of the like nature were likewise done not presuming to be above him or wiser then their Maker or Master in their choise as to picke out any other number nor to settle on any other number or day then that in imitation of the former by our blessed Lord and Saviour himselfe so picked out and sanctified so many wayes acknowledged being thus that seventh day our Christian Sabbath now so long and quietly setled in the Church it remaineth
childbed or any other sicknesse 16. VVhat the opposite of this 1. Both incontinency in single life or widowhood 2. Breach of wedlocke 3. Using the mariage bed First immoderately and lustfully Secondly immodestly without shamefastnesse or honesty Thirdly unseasonably at forhidden times 17. VVhat meanes of preserving chastity to bee observed I. Either generall 1. Prayer for continency as the gift of God 2. Keeping company with sober and chaste persons II. Speciall preservatives and remedies 1. Sobriety and moderation of delights 2. Temperance in diet 3. Diligence and painfulnesse in our callings 4. Vigilancy over our affections 5. Modesty in eyes and countenance Speech and behaviour Attire and gesture 6. Marriage it selfe the lawfull remedy if the other means faile provided that such as have not the gift of continency may marry and keep themselves undefiled members of Christs body 18. What opposite to this I. Both frequenting the company of unchaste drunken effeminate and wanton persons places suspected and infamed II. Intemperance in gluttony drunkennesse and the like III. Idlenesse and slothfulnesse IIII. Immodest 1. Eyes beholding unchaste or beautifull and wanton persons obscene pictures reading lewd bookes or playes 2. Countenance impudent and harlots forhead 3. Speech gesture and gate wanton mincing and dancing 4. Attire proud and excessive V. Unlawfull marriages vowes divorces either expresly and ipso facto adultery or the occasions and meanes of it 19. What signes of chastity to be noted Sobriety modesty and shamefaltnesse keeping good and chaste company and avoiding suspicious shew of evill which are both meanes and signes of chastity and so doubly worth the regard as on the contrary wantonnesse immodesty impudency haunting unchaste company suspected places and at suspected times both signes and meanes of unchastity 20. What duty of procuring or preserving others chastity The generall care thereof in all as occasion serveth and especially For parents to provide for their childrens honest bringing up behaviour and marriage For Magistrates to provide good lawes and due execution with severe punishments to represse uncleannesse 21. What the opposite hereof To be accessory or procurers of others unchastity as bawds the divells instruments to bring naughty packs together those that counsell consent hire or allure to uncleannesse or prostitute them whose chastity they ought or promised to protect and so Parents Magistrates or others that connive at such offence deny or forbid the remedy marriage or execute not due punishment against the offenders 22. What are the degrees in this sin 1. In this order the first means motives and all occasions of this sinne by gluttony drunkennesse intemperance or other meanes whatsoever 2. Motions of the heart whether with or without consent of the will so who seeth a woman to lust hath committed adultery Mat. 5. 28. 3. Outward appearance of evill in adulterous and unchaste eye and countenance tongue gesture attire c. 4. Fornication and the act of uncleannesse in any sort 5. Adultery and other the monstrous and unnaturall sins whose punishments ordinarily by divine and humane lawes is death and sometimes with more infamous aggravations thereof 23 How account you of the first degree As the high way to the foulest of the rest and therefore he that would avoid crying and great sins ought to make conscience of the smallest as occasions draw on the action and gluttony and drunkennesse marshall in chambering and wantonnesse the heart is made the shop and store house of sin and the eyes the lewd shop windowes to let it in or set it to sale evill words corrupt good manners light and vaine apparrell curious ornaments frizeled haire and the like signs of loosenesse and immodesty as idlenesse the way to wantonnesse and that to impudency which at last bringeth forth fornication and adultery or other grosse and crying sins 24. What of pride in atire dancing and gadding abroad As appearances of evill and fruits of the flesh if not open defiance and enmity with God and so noted alwaies as pride the forerunner of shame wanton dancing of all good men condemned as an extreame folly and enticement to lewdnesse if not used with rare moderation as for the dancing in armour in the Pirrichian dances or men or women by themselves for exercise or joy of some great good hap or victory as Miriam as David before the Arke excellent and commended by all but for lascivious and amorous dances men and women confusedly together with wanton gestures kissings and dalliance the fuell of lust and as Herodias daughters dancing cost Saint John Baptists head so this many a headlesse soule and for gadding abroad the token of the wanton and idle widdowes 1 Tim. 5. 12. and of the harlot and those of loose behaviour Prov. 7. 9. and cost Dinah her honesty and the Sichemites their ruine 25. Some speake very bitter words against dancing Very true and so to be understood of wanton and dissolute dancing and at unfit times or in too impudent and foolish manner with mimique and even zany gestures and fashions as loosely as lewdly performed the very fellowes to kindle the flames of lust and impudency and such indeed was the gravity of the Romans at sometimes and some other Nations that they highly detested or were displeased with such lightnesse and folly as Demosthenes before his Athenians reproached Philip of Macedon and his Courtiers for common dancers such as having filled their bellies with meat and heads with wine fell scurriloussy and loosely a dancing and Salust of Sempronia said she was to fine a singer and dancer to be honourable withall and Cioero in his Apologie for Murena challenged also for dancing not minding to excuse it of him putteth it of or slatly denieth it with a concession nemo saltat sobrius and Plutarch in the vertues of women putteth it that shee ought to be no dauncer 26. But doe not the Fathers and Doctors say as much Yes for Saint Basil saith thou caprest and leapest with thy feet in dances unwise as thou art when thou shouldest rather bend thy knees in prayer to thy Creator but what gaine is got thereby surely this that virgins returne robbed of their virginity married wives of the truth to their husbands all lesse chaste then they went and more dishonest then they should though lesse perhaps then they would as if not in act which peradventure may be yet stained in thought which cannot be eschewed 1. So Saint Chrysostome saith to the maides and wives that daunce at marriages and so pollute their sex in such lascivious daunces the divell beareth a part as dauncing with them 2. Saint Ambrose that it is better to dig and delve on holy-dayes then to daunce and where banquets are concluded with dauncing there chastity is commonly but in an evill case 3. Vives in his instruction to a Christian woman hath not a little to this purpose who holdeth it for a strange vanity and saith he certaine Asians seeing the Spaniards daunce ran away for feare thinking them lunaticke nothing
Yes but not beyond the intent of the Law which willeth absolute righteousnesse both in our soules and bodies or actions and most inward affections and is hereby a Schoolmaster to bring us unto Christ and when wee are not able to doe it to send us to him that hath done it for us if wee shew our love and obedience by our willingnesse 23. How may our willingnesse be seene 1. By our hate of the things of the flesh 2. By our delight in the Law of the Lord Rom. 7. 16. 3. By our stirring or striving and moving in holy duties 4. By our desire to bee instructed and directed 5. By our growing up in godlinesse and these are also assigned as tokens of our new birth proceeding by degrees in grace directed by the Law profiting and perfected in Christ. 24. What generally commanded here Contentednesse with our estate in not covetting our neighbors goods but submitting our souls to the good will and pleasure of God and his holy Spirit and ordering our selves with thankfulnesse according to the direction of the same in which contentednesse all vertues seeme to shine forth and to be comprehended as Prudence justice temperance fortitude constancy c. both in generall and in particular of all vertues as in their severall kindes and branches is to bee seene as what Christian prudence and heavenly wisedome sheweth it selfe where wee are graciously contented with Gods providence over us and appointment of us in that our estate and condition to doe him such service as therein required what justice towards God and men shineth forth in our readinesse so contentedly to doe our duties what Christian moderation and temperance to be seene above all turbulent affections of vainglory pride or covetousnesse so to submit our selves to Gods will and command and our fortitude and constancy so to continue and persevere as indeed where any virtue is actually there habitually are all the rest virtues and graces goe concatenate there is such mutuall league of love and tye of affinity betweene and among them as no virtue without prudence to gurde it justice the soule and substance of it in the duty whether to God or man our selves or others temperance the mediocrity and moderation of it fortitude the strength of it and courage to proceed constancy the continuance and so the rest humility the ground continency the girdle love the comfort chastity the ornament piety the crowne of them all and each adding a lustre to other and where any deficient the rest blemished by it but in this one contentednesse all generally entertained and every one particularly illustrated by it 25. What are the fruits hereof True blessednesse here and hereafter the promise annexed to the performance of good duties 26. What the whole duty man To feare God and keepe his Commandements 27. VVhat the sum of the Commandements Love 28. VVhat followeth in the Catechisme The explication of that love the summe of the Commandements as it extendeth it selfe to the performance of duties both towards God and men and so to shew what we learne in them SECT 13. The ninth and next Questions Love the sum and substance or root and fountaine of the Law and all good duties therein comprised whether to God or man pertaining so called the royall law of love or fulfilling of the law whose degrees in our duty to God to superiours to equals and inferiors in their severall orders and kindes to be exercised how to love the neighbour as ones owne selfe and what by the Talion law to doe as we would be donâ— to is required our giving honâ—â— to superiours love of equalls all else shewn by hurting none by breach of any the Commandements as 〈…〉 or 〈…〉 incontinency picking and stealing evill speaking lying or slandering or coveting other mens goods and so consequently to use the honest meanes whereby to be better able to perform this to learne to labour in some lawfull calling as God appointeth us with thankefulnesse and contentednesse 1. VVHat doe you chiefly learne in these Commandements Two things my duty towards God and my duty towards my neighbour or the root and fountaine whence these duties doe slow love extending it selfe to God Men. 2. How is love the fountaine of these duties or sum of the Law 1. It is the summe of the Law as it is the whole scope of all good duties and intention of the law and inward forme of that spirituall life we live by grace ready to performe all good duties and so called the royall law of love 2. It is the fountaine and root of his double duty as the love of God produceth the zeale of his glory seeking his honour and so obedience to all the Commandements and thereby performance of duties both to God and men 3. What is thy duty towards God To beleeve in him To feare him and to love him with all my heart minde soule strength as Luke 10. 27. Deut. 6. 5. Mat. 22 28. Marke 12. 30. Whence sloweth the performance of all other services of his and honor done unto him as from the first Commandement all the rest 4. VVhat meane you by this A faith in God producing his feare in love and filiall observance the feare of God the beginning of wisedome performing obedience and love in hearty affection adhering unto him and trusting in him with minde unfainedly seeking knowing and remembring him and soule wholly addicted to his honour and service to the utmost strength and power of both bodily and spirituall faculties persevering therein the substance of the first Commandement and so performing all parts of his service in the rest of the Commandements 5. In what wanner 1. Both to worship him after his will 2. Give him thankes and praise him for his benefits 3. Put my trust in him in distresse 4. Call upon him in all my needs as in the second Commandement 5. Honour his holy name and his word as in the third Commandement 6. Serve him truly all the dayes of my life and especially his Sabbaths as the fourth Commandement 6. VVhat is love to these duties The very foundation of them for if I doe love Cod With all my heart sincerely With all my minde understandingly With all my soule affectionately With all my strength effectually I will assuredly also strive to perform these things and continue in them all the dayes of my life 7. VVhat is thy duty to thy neighbour I. In generall 1. As by our Saviour Christ is taught to love him as my selfe so reade Math. 22. 39. Luke 10. 27. Marke 12. 31. so Lev 19. 18. 2. According to talion Law to doe to all men as we would they should doe unto us by our Saviour taught Math. 7. 12. Luke 6. 31. so Tob. 4. 15. II. Speciall to First superiours as in the fifth Commandement to 1. To love honour and succour father c. 2. Honour and obey King and his c. 3. Submit my selfe to c. 4. Order my selfe lowly c. Secondly all