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
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
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
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
direction vnto vs For neuer more guides in euery corner poynting and haling men as it were to the right way yet neuer were they so little regarded which bringeth our profession into a suspition amongst the enemies as teaching good workes to be needlesse vnto life but they shall answer for it who are an occasion of this blasphemy 3. Duty To remember euerlasting life in all troâ—bles The third duty is to vse the remembrance of eternall life as a salue against all sores as a cordiall to comfort our hearts against our greatest heauinesse Are we in misery in pouerty in pangs in disgrace in danger in the middest of continuall crosses What are all these to dismay vs the Lord hath prouided an excellent estate for vs euer enduring our suffering of these things is but momentany the Lord hath assured his seruants of Heauen and of Crownes of glory how can he then but giue vs deliuerance from these things supply our temporall wants in his good time Nay which is more the Lord hath sweetned the bitter pils of the troubles of this world by working through them the health of the soule by making them meanes of further assurance that wee are his children and that hee is our Father and by leading vs through them as through the right way vnto the euerlasting life 1. Cor. 11.28 Heb. 18. Iam. 1. If a begger might haue twenty pounds for trauelling in the wet and cold one night or for some few stripes to be giuen vnto him with a rod hee would not bee much grieued hereat no more would we at our crosses if wee had faith to be assured that instead of these wee shall haue an other day so great glory and the lesse would wee murmure at it because our stripes be vpon vs worthily as if a poore prisoner that had deserued death should bee set free and rewarded with a great summe of money for willingly submitting himselfe vnto some light chastisement Rom. 5.1 Let vs therefore not onely be content to beare our crosses but with the Apostle through faith reioyce in our tribulations and praise the Lord for them as Iob did saying Iob. 1. 4. Duty To pray for the â—astening of glory The Lord giueth and the Lord taketh away blessed be the name of the Lord. The fourth duty is to pray that this time might bee hastened 4. Duty To pray for the hastening of glory wherein we shal enter into life and euen to reioyce when we see it approach to any of vs in particular because it will be so happy a change for vs of mortall for immortall of weakenesse for strength of dishonour for glory and as one dying said of tinne for siluer of copper for gold Wee must learne therefore to be like vnto the Brides which saith Come Reuel 22.17 Vers 20 2. Cor. 5.1 and vnto St. Iohn who when he had had some sight of these things said Euen so come Lord Iesus Wee sigh saith Paul desiring to be cloathed vpon that is to goe out of this clay house and to ascend to our house in heauen What faith haue they then that by the course of nature or by the danger of sicknes being brought almost home to this house desire to be farre away from it againe How vnseemely a speech is it in olde men to say I would I were young againe how lamentable a feare in sicke men to heare that they shall die let vs be more strengthened in these things that at our departing hence we may truly beleeue and haue euerlasting life Standing vp at the Creed There be two circumstances further vsed in the rehearsing of these Articles the first is the rising and standing vp which is a ceremony neither vaine nor superstitious as some suppose but they thinke amisse that more reuerence is hereby done to the Creed which is no Scripture then to the written word of God For first of all it is not vaine because it serueth to testifie our consent to the points rehearsed and is a silent confession of the same faith by all the Congregation as in the time of prayer all kneele by this gesture manifesting their consent with the Minister in this heauenly action In other duties done at Church in publique there is not the like reason of following the Minister in his gesture whether hee readeth expoundeth or preacheth because that in all these the Hearers are Patients and he onely an Agent Read more of this aboue at the end of the fift Question Whereto may also be added that this gesture of standing vpright is the most sutable and conuenient as being the posture of soldiers and champions ready to fight vnto the death for that faith which they then proclaime by recitall Amen Why added The second circumstance is the addition of this word Amen signifying verely or certainly or vndoubtedly It is added 1. To shew that we doe not in word only beleeue these things but from our very hearts 2. Not waueringly but certainly and without doubting 3. Not as though it were in our power as if we were secure for our firme and stedfast beleefe of these things but earnestly crauing this faith at the hands of God and thus it is as much as So be it The abuse of the Creede All which shewes the wonderfull abuse of this Creed first first amongst heretikes which say these words with their mouthes but the contrary in their hearts some denying beleefe in the Sonne of God for that they hold him to be meere man and God onely in name as Princes are called Gods vpon earth as the Arians Some in the Holy Ghost as the Macedonians for that they affirme him to be seruant and inferiour to the Father Sonne some deny beleefe in the holy Trinity for that they beleeue only in one God holding the distinction of persons a monstrous fiction of man as the Anttrinitaries And some againe denying Christs bodie 's reall being in heauen because they hold it to be present in euery Masse his Office of mediation sitting at the right hand of God because they appoint other Mediators to commend vs vnto God and the beleefe of the remission of sins with the life euerlasting because they teach doubting till the last gaspe The Creed abused by the Papists 1. Cor. 13.13 Secondly this Creed is further abused amongst the Papists because when they pretend to make a confession of their faith they doe onely confesse their hope which is a distinct thing from faith according to the Apostle There remaine these three things Faith Hope and Loue Now besides that they teach Faith to be a beleeuing in generall of all the Scriptures to be true they make it to be all one with hope through the mercy of God of being saued Thirdly it is further abused by all infidell-like Christians which say with their mouthes I beleeue in God c. But like Parrets not regarding what they say not considering the fearefull estate of such as want
the earth thou shalt not bow downe to them nor worship them The reason is 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 shew mercy vnto thousands in them that loue mee and keepe my Commandements Quest 59. What are we forbidden in this Commandement Answ All outward Idolatry which is first by making the image of God or of any creature to be worshipped secondly by falling downe before any image thirdly by seruing God according to our own phantasies â—ees fâ—rbidden in this Commandement Explâ—n This Commandement being negatiue wee doe first begin with the vice forbidden which is outward Idolatry euery corruption in the outward duties of Gods seruice image-making and image-worshipping are onely named to make it the more odious And we call it Idolatrie because this word signifieth a seruing or worshipping of Idols or images which in Greek are al one the word Englished Idols signifying a shew representation or likenesse the word Englished Image signifying a liuely picture or portrayture now this Idolatry is againe subdiuided 1 The making of Images to be worshipped The first is the making of Images to bee worshipped of things in Heauen either of God who fitteth in Heauen as in his Throne or of his holy Angels and Saints which giue attendance about his Throne Of all these the image of the Lord is simply forbidden as it is further illustrated by other places of Scripture the making hereof may not in any wise be attempted Reas 1 Esay 40.25 Verse 22. First because it is impossible as the Lord himselfe signifieth by his Prophet saying To whom now will yee liken me that I should be like him saith the holy One He sitteth vpon the circle of the earth and the Inhabitants thereof are as Grasse-hoppers he spreadeth out the Heauens as a curtaine and stretcheth them out as a tent to dwell in Looke into the chapter and yee shall see how greatly the Lord disdaineth both the work and the workman and good reason seeing euery image of the God-head Ior. 10.8 Heb. 2â— 18. is a doctrine of vanity and though most curiously polished yet a very stocke yea it is a teacher of lies An earthly King or great person would stomacke it much if a paultry painter should presume to set forth his person in base colours without any apparance of royalty or nobility with a swines head and a Pigmees body and much more then will the Lord if by any Image man shall dare to set him forth for he must needes be as much belied and as greatly abused in being pourtrayted by any human shape he being immense and infinitely glorious this base and not the ten thousandth point of his person Wherefore well might the Apostle say Acts 17.29 that Wee ought not to thinke the God-head to be like vnto gold or siluer or stone grauen by the Art and inuention of man Reas 2 Deut. 4.15 Secondly because wee haue an expresse command to the contrarie Take good heed vnto your selues saith the Lord by Moses for ye saw no image in the day when the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen image c. neither can there any toleration be found hereof representing God by the image of a man for that the likenesse of other baser creatures is only expressed seeing Saint Paul in reckoning vp the images of the Heathen Rom. 1.23 saith in way of reproofe that they turned the image of the incorruptible God into the image of corruptible man Moreouer the Lord hath not onely forbidden to make images but hath also straightly charged that they be pulled downe Exod. 23 24. and broken in pieces In the booke of Exodus he saith Thou shalt vtterly ouerthrow and breake in pieces their images Chap. 34 13. And againe Yee shall ouerthrow their altars breake their images in pieces and cut downe their groues And when any King otherwise well affected hath been negligent herein he is branded with it as with a note of disgrace The high places remained yet in his dayes Reas 3 Exod. 31. Thirdly because the Lord is wonderfully prouoked by Images When the golden Calues were set vp in Moses absence how grieuously did he take it how much moued was he with it how hardly could he hold his hands from destroying all the people certainly he was neuer more moued to indignation then by this base Idolatry If any shall say that his anger was not because they would make some remembrance of the true God but for that they ascribed their deliuerance to the Egyptian Gods which were wont to be set forth vnder these likenesses I answer that without doubt they intended hereby to set forth the true God and because their ignorance could not better deuise how to doe it they did it by the similitude of calues the chiefe gods of the Egyptians amongst whom they had liued For first they could not be so simple as to think any worth to be in the Egyptian gods seeing their people had bin wonderfully plagued and at the last drowned in the sea and they their enemies deliuered and saued Again they proclaime the holy day vnto Iehouah Vers 5. and lastly they only desire some visible thing to go before them because Moâ—es was a long time absent from them who was wont by his presence to comfort them and to be as it were the Lords Oracle vnto them for which purpose it should seeme rather that they would haue the golden calues fondly supposing that they could not haue Gods presence vnlesse they had some outward thing vnto which they might goe with their blind deuotion Reas 4 Iudges 8.27 Fourthly because Images haue been occasions oftentimes of grosse Idolatry Gideon who had been a Champion of the Lord yet making a golden Ephod procureth the destruction of his owne house and corrupted all Israel for it is said that They went a whoring after it The brazen Serpent which was set vp by the Lords owne command 2 King 18.4 yet turned to be an occasion of Idolatry so great is the danger of Images Reas 5 Lastlie because it is a thing scandalous to such as be without the Iewes and Turkes are hereby hardned against the Christian religion when they compare Moses his Law with the practice of Romish Catholikes who make so much account of Images when the Lord hath put them downe for so great abominations Psal â—15 8 Thus yee see that simplie to haue or to make the Image of God is vtterlie vnlawfull or to make any Image to bee worshipped But wee must here take heede that wee make not this Commandement stricter then the Lord hath made it to cast a snare vpon the consciences of men it is true that as the Image so the Image-maker and Image-worshipper are alike abominable
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
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
thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS
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
Quest Which be those three concerning Gods glory Ans First Hallowed be thy name Secondly Thy Kingdom come Thirdly Thy will be done on earth as it is in Heauen 437 Quest In the first of these what desire you Answ That the name of God may be glorified in the vse of his Titles Word and all his Workes 437 Quest In the second Petition what desire you Answ That the number of true belieuers may be daily increased that Gods Kingdome of grace being inlarged his Kingdome of glory may be hastened 443 Quest In the third Petition what pray you for Answ That I and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in Heauen 452 Quest Which be the three Petitions concerning our selues Answ The first Giue vs this day c. 2. Forgiue vs our trespasses 3. Leade vs not into temptation c. 459 Quest What pray you for in the first of these Petitions Answ For all things necessary for this present life and therefore we aske but for bread and but for this day 460 Quest What pray you for in the second of these Petitions Answ That God would freely forgiue vs all our sinnes as we doe from our hearts forgiue the offences of men against vs. 471 Quest What pray you for in the third of these Petitions Answ That the Lord would not suffer vs to be carried a-away by the temptations of the world flesh or Deuill to the committing of sinne but that he would deliuer vs from the euill of all temptation both sinne and damnation 480 Quest Wherefore serueth the conclusion For thine is c. Ans It is added as a reason of all the Petitions to strengthen our faith that God being both able and willing doth certainely yeeld to our requests made vnto him therfore we adde a note of confidence and say Amen 487 Quest What is the other exercise of the faithfull Answ The right receiuing of the Sacraments 518 Of the Sacraments Quest The benefits being showed which we are to craue at Gods hands by prayer what further meanes haue we 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 492 Quest Wherein stands true repentance Answ In three things First in knowledge and acknowledgement of our sinnes past Secondly in godly sorrow and griefe of heart for them Thirdly in a godly purpose to forsake all sin and to lead a new life for all time to come 505 Quest What is faith Answ It is a certaine perswasion of the heart wrought by the Spirit of God grounded vpon his promises that al my sinnes are forgiuen me in Christ Iesus 508 Quest What is required in such as come to the Lords Supper Answ To be rightly disposed before and at the receiuing hereof 532 Quest What ought a man to doe before his comming Answ To examine himselfe for his faith in Christ 532 Quest How may a man know whether he hath true faith or no Answ By two speciall fruits thereof repentance for all his sinnes and loue towards his neighbour 534 Quest Wherein stands true repentance Answ In affection when it is the same towards our neighbour that it is towards our selues void of malice hatred and enuy and desirous of his good as of our owne and in action when wee are readie to doe good vnto others as vnto our selues and to keepe away hurt as from our selues 537 Quest What shall he doe that finds not these things in himselfe after due examination Answ Hee may not keepe away from the Lords Supper for this were a prouoking of God to wrath neither can hee come vnto it without offending in a higher degree 539 Quest What may a man doe then in this case Answ Hee must humbly sue vnto God for the pardon of his sinnes to ftrike his hard hart that he may melt into teares for them and constantly cleaue to his commandement and if there be any dissention he must goe and bee reconciled to his brother 540 Quest What ought a man to doe at the Lords Supper Answ He ought thankfully to remember the inward graces of God towards him by seeing the outward signes 541 Quest What are these graces Answ First the Lords giuing of his sonne Iesus Christ to death for vs set forth by the Ministers taking of the bread wine breaking powring out offering them to vs all Secondly our neare vnion vnto Christ and how wee haue all our spirituall food from him set forth by our taking eating and inward digesting the Bread Wine that become nourishment vnto vs. Thirdly the neare vnion that God hath made by Christ betwixt all the faithful set forth by the same bread being made of many graines of corne and by the same wine made of many grapes 541 Quest What is to be done after the receiuing Answ We must meditate of the couenant of new obedience renewed by this Sacrament that we may more carefully performe it and flie sinne and vice all the dayes of our life 543 Appendix Quest What is the Word of God Answ Whatsoeuer is contained in the Bookes of the old and new Testament and not any other Bookes or writings whatsoeuer 545 Quest How many and which are these Bookes Answ The Books of the old Testament are seuen twenty Genesis Exodus Leuiticus Numbers Deuteronomie Ioshua Iudges Ruth the first and second of Samuel the first and second Kings the first and second of the Chronicles Ezra Nehemiah Ester Iob Psalmes Prouerbs Ecclesiastes Canticles Isaiah Jeremiah Ezechiel Daniel and the Booke of the twelue small Prophets The Bookes of the new Testament are 26. Matthew Marke Luke Iohn the Actes of the Apostles the Epistle to the Romans first and second to the Corinthians Galathianss Ephesians Philippians Colossians and two to the Thessalonians and two to Timothy to Titus the Hebrewes the Epistle of Iames and two of Peter first second and third of Iohn of Iude and the Reuelation of Iohn 545 Quest Are not the Apocrypha Bookes part of the word of God Answ They are not neither haue been euer so accounted in the Church of God but are annexed as being full of good instructions and histories declaring Gods wonderfull Prouidence ouer his people Israel 546 Quest What proofe is there that the other are Gods Word Answ It is proued by their antiquity some of them being before all other bokes sundry times oppugned and sought to be burnt vp by persecutors and yet wonderfully preserued and by miracles from Heauen confirmed which shewes that they came from heauen and are not of mans inuention 547 Quest Hauing this word written is it not sufficient for our saluation without any helpe by preacking Answ It is not sufficient but it must also bee set forth by preaching that the hard places may bee rightly vnderstood we may be kept from errors and haue our dull
in vs that we chuse and are able to doe what wee are commanded let him be an anathema and not long after in another councell Whosoeuer shall say Conc Araus can 3. that at mans calling vpon God his grace is bestowed and that grace it selfe doth not worke this in vs that wee call vpon him hee speakes against that of the Prophet Esay I was found of them that sought mee not and was manifested to those that asked not after me Nay the fathers in this Councell goe further Can. 4. and denie any disposition in mans will towards God as touching his conuersion Can. 4. according to that of Salomon The will is prepared of the Lord. Compare this with that which is taught by the Papists at this day and iudge whether they be not iustly charged with Pelagianisme Rom. 10.14 Wee are therefore to seeke for this at the hands of God wee must reade heare and learne that wee may bee able to see First wee must learne the grownds of the Christian religion the Lords prayer Creed and ten Commandements and then diligently heare Sermons for how shall wee call vpon him of whom wee haue not heard and how shall wee heare without a Preacher Hearing the word preached then is Gods principall ordinance to begin in vs the grace of desiring to forsake sinne which where it is he will second with more grace of vtterly shaking off the dominion of sinne according to his promise of giuing grace for grace Ioh. 1.16 Thirdly wee are to consider what is the office which the God-fathers and God-mothers doe binde themselues vnto in the behalf of themselues Now as hath beene already said neither men nor Angels can effect this work of grace it is a worke proper to God alone Wee are not therefore to suppose that their promise tendeth to the full performance of this by themselues as vndertakers or infusers of grace but to doe what weake helpe and means may be able to do both by their care of instruction if parents be negligent or departed also by prayer vnto God for them Godfathers were of old taken for sureties as when one is admitted to be apprentice to any trade hee must haue sureties for his trusty and faithfull seruice so was it thought fit when men turned from heathenisme and were by baptisme admitted into the order of Christians that such as were counted faithfull should be sureties for their constant and honest proceeding according to the same order and this was done when men were of age and able to answer for themselues and hath euer since held to bee auailable to the same purpose and much more necessary for infants when growing vp they shall be pricked forward vnto holinesse by them O how greatly then are they to bee blamed that turne this custome into an idle ceremony by putting all care off thus frustrating the intent of the Church and deluding the congregation of Gods people Fourthly let vs take a briefe view what be those abhominations which a Christian at his first oath of allegeance to God is to abiure solemnly They are the Diuell and his workes the pompes and vanities of this wicked world Such an expresse forme of abrenunciation of the Diuell and the pompes of the world is very ancient and may well be thought to haue bin deriued from the Primitiue Church whereof we find expresse mention in Tertullian and others Very well therefore hath it beene continued in the Church of God and retained in this our Mother Church of England True it is that though such disauowing were not expressed at Baptisme yet it must needes be included implicitly in the very stipulation of that couenant whereby we make our selues members of Christ But it is a more liuely and firme monitory vnto vs to hold vs in due allegeance to our Lord and Sauiour when we record that we haue at the first entring our names into his Band and marching vnder his Banner proclaimed an expresse defiance and abiuration of all his enemies Whilest this Memento sounds in our eares how shall we dare to fly ouer like traytors to that enemie nay so much as to bee seene to maintaine correspondence or entertaine intelligence with those that are professed rebels against our Lord I haue solemnly before God and the congregation forsaken the Diuell and his workes to cleaue vnto my Lord Christ and to set my selfe about his holy worke Shall I then put my hand or heart to the workes of Sathan of Darkenesse of Death Sure if I doe the Diuels worke he will pay me my wages the wofull wages of sinne what that is if mine owne conscience did not sufficiently vpbraid me the holy seruant of Christ St. Paul doth further tell me The wages of sinne is Death I haue professedly renounced the vanities and pompes of this wicked world Shall I then turne seruant to so empty and deceiuing a Master as is this wicked world Sure if I doe the reward of my sinne will be in the end nothing but Vanitie of vanities all is vanitie Christ my Redeemer bought mee out of this wicked world shall I sell my selfe againe to that tyrant and that for nothing Such profitable Meditations are suggested by this couragious defiance made in the first entrance into our Christian warfare But to returne to the subiect matter whereupon this disclayming and forsaking is to be employed it is a troupe of encompassing and besieging enemies all too neere vs partly round about vs and partly within vs. The Diuell an inuisible foe most powerfull by his own subtilty and malice he setteth vpon vs by suggestions to draw vs to his works Verely none of them can be good for hee can doe nothing but sinne and would make vs like himselfe He employeth these workes and workemen when hee breatheth into our soules the hellish passions of presumption desperation pride malice murther of soules and bodies contention of Religion Atheisme Heresie c. For the influence of spirituall wickednesses hee vseth among all other instruments the strongest against our owne soules our owne naturall purblind reason to wound our Faith he hence whetteth and kindleth his fiery darts The world a more visible foe most insnaring by entisements and blandishments that dazleth our eyes with the luster of glittering pompes fading vanities Our putting on gorgeous apparrell makes vs easily forget our putting on Christ our loging to be cloathed with immortallity sumptuous buildings make vs too soone forget the house Not made with hands which we haue in the heauens 2 Cor. 5.2 Feathers fans foretops paintings c. Do so sophisticate our bodies entoxicate our soules as if we preferred these ensignes of vanitie disguises of mortall bodies before the hoped beauty and splendor of glorified bodies Ob. It seemeth then that all outward pompe and secular glory is renounced in our Christendome What then shall become of Kings Courts Royall shewes triumphs c. Must these be ranged amongst the forbidden vanities
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
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
wherewith the earth with the workes thereof shall be burned vp The Heauens shal passe away as a scrowle the elements shall melt with heat A deuouring fire before him Psal 50.3 Math. 24. and a great tempest round about him The Sunne and the Moone darkned and the Starres losing their light A great trumpet sounded peircing from one ence of the world to another and all this in a moment in the twinckling of an eye Lastly it is set forth in the effects Ioâ—l 2.6 All faces shall gather blackenes They shall see him whom they haue pierced and mourne euery family apart And as the Lord himselfe saith Zach 12. Math. 24.30 Reuel 16.20 All the kindreds of the earth shall mourne They shall runne away and call vpon the mountaines to fall on them and vpon the rockes and hils to couer them But vnto those that wait for the comming of the Lord it shall be comfortable wherefore Christ saith Luk 21.28 When yee see these things lift vp your heads with ioy for your redemption draweth neere And the Apostle vseth this argument to the Thessalonians to disswade them from sorrowing like vnto the Heathen 1. Thess 4.14 for at his comming we shall be taken vp into the clowds to meete the Lord and so remaine euer with the Lord. Sixtly at the time of this iudgement it shall be proceeded according to mens works Ioh. 5.29 They that haue done good shall goe into euerlasting life they that haue done euill into euerlasting condemnation Math. 25. The sheepe of Christ that haue fed the hungry clothed the naked visited the sicke c. Shall be inuited into the Kingdome of the Father 1. Cor 4 5. the rest into euerlasting fire And secretest euils shall not then be hid for thoughts shall bee manifested and most hidden things discouered Reu. 20.12 The booke of euery mans conscience that was shut vp and benummed here shall be opened and according to the things here written he shall be iudged Not onely for sinnes committed but euen for omitting good duties men shall bee sent into Hels torments No outward thing shall then stand any man in stead the foolish Virgins with lampes but wanting oyle Math. 25.1 shall be shut out of the Bridegroomes chamber No crying or crauing shall then preuaile for such as haue liued impenitently in sinne if they shall say Lord Lord open vnto vs he will answer Depart from me ye workers of iniquity I know you not Math 7.21 If with Esau thou then seeke the blessing with teares Heb. 12.6 there is no place for repentance to be found And thus much for the grounds of Christs comming to Iudgement and the further setting forth of the same Now if any man shall aske the time when these things shall be â—t is easily answered Math. 24.36 The day and the houre knowes no man no not the Son of Man himselfe but the Father onely but for the yeere diuers men haue gessed diuersly and because they be but coniectures I will not trouble the Reader herewith A principall vnaccomplished forerunner to bee taken heede vnto the Gospell hauing beene already preached to all nations and Antichrist that man of sinne discouered is his further laying open and confusion when the Kings of the earth that honoured him shall make a mocke of him and a gratious conuersion of the Iewes the stiffest enemies vnto the Lord Christ and then shall the comming of the Lord vnto Iudgement be 1. Duty To keepe a good conscience For the duties of this faith The first is to keepe a good conscience before God and men because at the day of iudgement euery conscience shall be a booke opened and all the world shall read whither it be good or bad This Paul professeth to be his care saying Act. 24.16 Herein I endeauour to haue a cleare conscience alwayes towards God and towards men The reason he alleadgeth before viz. For that he had hope Vers 15. that the resurrection should be both of the iust and vniust that all should be brought forth another day to iudgement And in another place speaking of the Gentiles which had not the written lawe Rom. 2.16 Vers 12. Vers 15. hee saith At the day when God shall iudge the secrets of men by Iesus Christ those that are vnder the Law shall be iudged by the Law and they that are without without the Law for vnto both the conscience is a law bearing witnesse for or against and the thoughts accuse or excuse that is in euery mans nature there remaines some impression of good and bad of right and wrong a light whereby to discerne these and for those that haue done ill heere will be an accusation at that time they that haue done well shall be excused And this we cannot but in some measure conceiue by experience daily for that when wee haue done amisse we feele afterwards an inward trouble in our mindes and though we would gladly put off the thinking hereupon yet we cannot but still perplexing thoughts this way come vnto vs and disquiet vs and chiefely when we are alone The excellency of a good conscience and in greatest darkenesse of the night Now all this is nothing else but our consciences beginning the part euen whilst we are aliue and as it were warning vs to take heede of sinne though neuer so hidden for it will not suffer it to be blotted our through forgetfulnesse but is and will be a continuall register hereof so long as we liue and most of all then present it selfe before the Lord when finall and irreuocable iudgement shall passe vpon all Wherefore as he that is continually watched by one appointed of his master who hath power of life and death ouer him so that in no place he can be hidden from his sight and hee will not by any bribes be hyred to conceale what he seeth will carefully carry himselfe in all things as a good seruant and not by any allurements be drawne to wast his masters goods or to neglect his businesse or to any vnfaithfulnesse towards him Euen so let vs be contained alwaies in the feare of the Lord from all disloyalty towards his Maiesty and from all abuses either against our selues or our neighbours euen when opportunities of secresie are offered hereunto because our owne conscience notes our doings and will not be hired to giue any other but true testimony against vs when wee come to our reckoning at the last day Oh! how comfortable will it bee then to haue a good conscience 2. Duty To abstaine from iudging other man The second duty is both to abstaine from iudging and censuring others and to neglect and not to set by mens iudging of vs if so be our consciences iudge vs not because there is one iudge of all and it is presumption in whomsoeuer to take his office out of his hands in iudging these to be hypocrites these reprobates and
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
cleane broken off wee are put from him and without all pitty must endure the euer-burning flames of hell fire 4. Duty To doe good vnto all Gal. 6.10 The fourth duty is to doe good vnto all but specially to those of the houshold of faith as the Apostle warneth because of our communion with them and that not onely in distributing our temporall goods but our spirituall in being like affected towards them reioycing with them that reioyce and weeping with them that weepe For in the members of our body to vse the Argument of the Apostle Can one be pained and not all of them in like manner grieued so in the spirituall body of Christ of which wee professe our selues members there can be none grieued but it must bee our griefe also none comforted but it must bee our comfort also And if wee be thus affected towards one another wee shall need no spurs to pricke vs forward to any duty of loue towards one another but Ministers will preach diligently to inlighten their fellow members people will pray heartily that a doore of vtterance may be giuen vnto them neighbors wil not suffer one another to sin but plainly rebuke vice the forward in matters of religion will not suffer others to bee slacke but prouoke them to loue and good works the stayed will not suffer the vnruly to goe on in their inordinate courses but restore them in the spirit of meekenesse the rich will not suffer the poore to perish for want of food but relieue them they which haue plenty will supply the necessities of such as suffer through scarcity euen beyond that which they are able and all this readily and cheerefully because it is to the benefit of our common body of which wee are all members alike Neither is this all but in thus doing we do wonderfully please our deare Sauiour and shall haue it remembred at the last day to our vnspeakable comfort Math 2â— Wherefore let our hard hearts breake within vs let them resolue into bowels of compassion towards the poore and let our security in regard of others become anxious carefulnesse for the keeping of them vpright in the way of righteousnesse 5. Duty To be comfortable in distresse Heb. 4.15 The fift duty is to bee comfortable in all our sufferings whether by persecutors or slanderours by sicknesses or lâ—sses by pouerty or wants because our head Christ is not without a Sympathy and feeling of these miseries and will not suffer vs to be tempted heereby beyond that we are able but will giue the issue together with the temptation Was it not a wonderfull stay to the mindes of the Disciples when Christ told them Math 10. Hee that receiueth you receiueth mee and hee that receiueth me receiueth him that sent me And on the contrary side to those that do contrariwise Did it not confirme Paul much becomming a Preacher of the Gospell to heare that they which persecuted the Christians did persecute Christ himselfe Doubtlesse it did Likewise then should it confirme and comfort vs in all our troubles and crosses If any man were so neere vnto the King and so great in his fauor as that whosoeuer dares to touch him it were as good for him to touch the King himselfe hee would bee secure in all wrongs and iniuries done vnto him But wee are so neere vnto the King of Heauen as that whosoeuer toucheth vs goeth about to pull the signet out of his right hand and toucheth the apple of his eye Esa 49.15.16 What ioy and comfort then should wee exexpresse euen in the time of our tribulations seeing that when wee suffer Rom. 5. the Lord is grieued who will not hold his peace for euer but as a mighty Gyant waked out of his sleeep will surely come forth and smite all his enemies with a great destruction and with Sampson shake off the cords and ropes of all miseries as threds burnt in the fire 6. Duty To lead an heauenly life The sixth duty is to leade an heauenly life whilst we liue vpon earth because there is a communion betwixt vs and the Saints in heauen And this is by hauing our hearts lifted vp to heauen by meditation by setting vp Iaacobs ladder to Heauen by prayer by hauing our mouthes seasontd with speeches of Heauen and of heauenly things by making vnto vs wings with the Angels for swiftnesse and readinesse in doing Gods will by being fiery through zeale with the Seraphims for Gods glory If wee looke well about vs all things consent together to worke in vs this heauenlines our Father is in Heauen our head and husband Christ in Heauen the Prophets and the Apostles with the rest of our fellow-seruants in Heauen our riches our ioy and our crowne in Heauen and our deare Country and pleasant dwelling places no where but in Heauen How is it then that wee so farre forget our selues as to bee sensuall and earthly and haue so little sauour of heauenlinesse in vs Why doe wee not hang downe our heads and bee ashamed that the Lord should see our hearts and tongues so basely taken vp so estranged from our deere Husband Father Brethren and Countrey where so excellent things are prouided for vs Quest 45. What meane you by the forgiuenesse of sinnes Answ That wonderfull grace of God in Iesus Christ whereby he accounts of sinne as if it had neuer beene committed Explan We shall not neede to be so large about this Article because it is easie to be vnderstood The meaning is nothing else but as is laid downe in the answere viz. that the Church of God and euery member thereof hath all their sinnes so done away that they shall neuer be laid vnto their charge no more then if they had neuer by them beene committed and all this through the meere grace and onely mercy of God in Iesus Christ Proofe For the proofes of holy Scripture here is plainely set downe First that the forgiuenesse of sins is a wonderfull fauour for He is blessed saith the Psalmist Psal â—2 1 to whom his sins are forgiuen and good cause is there why he should be counted blessed indeede who attaineth vnto this seeing that he is forgiuen ten thousand of talents of which he was not able to pay one penny and so stood euery houre in danger to be cast into prison to lie there in misery perpetually Maâ— 18.24 Deut. â—7 Againe he is deliuered from the curse of God which attendeth vpon sinners for Cursed is he that continueth not in all things written in the booke of the Law to doe them and this curse is death according to that Rom. 6 The wages of sinne is death the death of the body which is terrible for death came in by sinne and all such punishments as doe hasten vnto and be fore-runners of this for Rom. 5. Lament 3 3â— man suffereth for his sinnes and which is most terrible of all the death of the
done euill to condemnation We ought then to be ashamed to be sensuall like the beast whose end is when he dyeth to be like the Epicure Sardanapalus whose Epigram was Ede bibe lude dormi post mortem nulla voluptas Eate drinke sleepe and play In death all pleasure flies away But we know that this is the voyce of the blacke children of the night that want the light of the vnderstanding of this thing or that will not vnderstand the same wee are all children of the light we all confesse the resurrection of the body why doe wee not then cease from the workes of darkenesse from surfetting and drunkennesse from chambering and wantonnesse and walke as in the light in sobriety temperance and chastity 1. Thess 5. 3. Duty To beare all diseases patiently The third duty is to beare all our bodily imperfections and sicknesses patiently because in the resurrection all shall be done away weakenes shall be strength deformity shall be beauty crookednesse shall be straightnesse naturall shall be spirituall It would not grieue a man to be in a litle paine for a moment so that he might be free from all paine for euer after to be sicke a day that he might liue the more healthfully all the yeere after yea men will in this case put themselues to paine and make themselues sicke by loathsome drugs of the Apothecary No more ought it to grieue vs that belieue the resurrection if wee suffer by sicknesse or weaknesse or any aberrations in our nature in this world which is but a short time seeing that euer hereafter we shal be freed from all these If we haue any friends or children that be thus let vs neither be ashamed of it nor trouble our selues hereat but let it rather trouble vs if they haue deformed soules miserable blind vgly through sin for these will remaine vpon them as blacke badges for euer disgracing them before God his holy Angels whatsoeuer their outward proportions be 4. Duty To serue God with all our members The fourth duty is not to account it sufficient to serue God with our hearts but with our tongues to speake of his praises with our hands to worke the thing that is good with our feete to runne to religious exercises with our mouthes to glorifie God in daily prayer with our eares to hearken to his holy Word with our bodies to practise sobriety with our eyes to be stayed from wanton lookes and to offer vp our whole selues as sacrifice vnto God to doe his will with all our might because that euen our bodies shall rise and be honoured and become spirituall Rom. 1â— 1 But how can we expect that it should be thus with vs in our bodies if our members be instruments of sinne How can he which by vncleannesse weakeneth his body and bringeth it into a filthy case at the stewes looke that it should be strengthened and healed at the resurrection He that drinketh out his eyes how can he expect to haue them made more cleare at that day Hee that breakes his bones by quarrelling and fighting how can he expect so much fauour as to haue them rightened againe Such whorish women as by painting their faces bring them to ill-fauourednesse how can they expect to haue faces as Angels at that day And so for all other iniuries offered to mens bodies by seruing sinne No King will pity his rebellious subiects so farre as to send Chyrurgians or Physicians to cure them if in their rebellion they haue beene wounded or gotten through distemper any dangerous sicknesse but will rather send out his Hangmen to doe execution vpon them no more will the King of Heauen heale the infirmities of such as by sinnes haue rebelled against him but will giue them ouer to his Executioners the Diuels to be further tormented Wherefore thinke it not enough to serue God in thy heart and in thy soule but offer vnto him thy body also that the estate of both may bee amended in the resurrection and so remaine for euer 5. Duty Not to be ouer sorry for our friends departed 2 Sam. 13. The fift duty is to mittigate our sorrow when by death wee are parted from our dearest friends because wee are not without hope with the Heathen of meeting againe at the resurrection They are not lost which dye but as Dauid said of his childe so is it true of all that dye in the Lord Hee shall not come to me but I shall goe to him Wee cannot but grieue I grant so many as bee indued with naturall affections at the departure of our friend but as Christ said vnto the women that followed him to the Crosse Weepe not for mee but for your selues and for your children so is it to bee applyed vnto vs when our friends go to their death weep not for them but weep for your selues who shall for the time of this fraile life want their sweet society counsel and company but we shall all meet againe Quest 50. What meane you by the life euerlasting Answ All that euer-induring happinesse and all those ioyes which the Lord imparteth to all his Elect in the world to come which are so great as that the eye hath not seene nor the eare heard neither can the heart of man conceiue throughly of them Expla This member of the last Article as it is placed last of all so is it the greatest comfort of all to all beleeuers Vnder these two words Life euerlasting is set downe a surpassing weight of glory which all the words deuised by the best wit and vttered by the most eloquent tongue of man cannot expresse It is not only life but ioy not only ioy but riches not only riches but glory and all these not in some measure but in excesse not mixed but absolute without griefe without want without dishonour not by intermissions and fits but continually not after some long time to end but euerlastingly Proofe Secondly for the grounds of these things 1. Euerlasting life taken at large is common to the Elect and to the Reprobate for euen these shall seeke for death and not finde it but to liue shall be a paine vnto them It shall not be so with the elect their life shall be full of ioy for at Gods right hand Psal 16. there be pleasures and fulnesse of ioy They breake out into singing for ioy according to that of the Prophet My seruants shall sing for ioy of heart They shall haue all things to make them ioyous the pleasantnes of their dwelling place Reuel 21. the pauements being of gold the walles of precious stones their amiable company none but holy Esa 11. cap 65. none that hurt or deuoure shall be in the holy mountaine of the Lord the presence of the King of heauen their Father who will himselfe Esa 65.24 with his glorious presence dwell with them giuing them euery thing euen before they shall aske the impassible constitution of
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
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
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
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
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
forme of baptizing I baptize thee into the death of Iesus Christ no mention being made of the Farher Son or holy Ghost Euseb lib. 4. cap. 11. Hist And Valentinus an Heretique of old to haue baptized in the name of the vnknowne God and of the truth the mother of all Now such baptismes are no baptismes and those that were out of the right forme baptized had need to be baptized again but according to the right forme he that is once baptized ought not to be baptized againe whatsoeuer the person baptizing be or whatsoeuer sin the party baptized hath since fallen into And the reason is because Baptisme is a signe of regeneration or the new birth which can be but once vnto one man seeing that a man being once born cannot enter into his mothers womb be borne again This prepostrously applied made some of the Ancients though erroniously to deferre their Baptisme fearing that if after Baptisme they should be ouertaken with sinne they could not be forgiuen because that in Baptisme onely there is remission of sinnes which may not in any case bee againe iterated Whereas in truth though the act of baptising bee transient and but once performed yet the power and comfort of it diffuseth it selfe through all our life and is renewed and reapplyed by repentance after grieuous lapses of the faithfull Quest What is the inward or spirituall grace Answ A death vnto sinne and a new birth vnto righteousnes for being by nature borne in sinne and the children of wrath we are heereby made the children of grace Explan That Baptisme may bee perfect there must not onely bee the outward part water and the forme of words vsed but the inward part also mortification and dying of sinne and regeneration and liuing of righteousnesse The outward alone is no more auaileable than the rocke flowing waters in the wildernesse to saue the rebellious people from perishing before that they came in Canaan then Elishas staffe to reuiue the Shunamites childe when he himselfe was absent 1 Pet. 3.21 Vnto true Baptisme therefore must concurre a death vnto sinne in him that is dipped and a new birth vnto righteousnesse otherwise his baptisme is vaine euen as it had beene in vain for Noah when he had built the Arke not to haue entred into it in time for vnto this answereth Saint Peter Baptisme the figure that now is when it is not the washing away of the filth of the flesh but the stipulation of a good conscience For let a man be neuer so rightly baptized yet if he be not borne againe saith our Sauiour Christ that is if sinne be not killed in him that grace may liue hee shall neuer enter into the Kingdome of Heauen The death vnto sinne is signified by the dipping or sprinckling with water it being necessary that as by water the filthines of the flesh is washed and done away so by the vertue of Christs bloud the filthinesse of the soule should be washed away and it should be purged from sinne and that as hee which commeth to washing disliketh and accompteth that filthinesse which is to be washed and not any part of his body growing to him so should he that is baptized account his sinnes filthinesse and dead and no liuing part of his soule and that as he which is washed entreth into the water and is couered therewith that he may be made cleane so he that is baptized should enter into the graue with sin and be buried that as dead bodies his sinnes may decay and be abolished more and more The new birth vnto righteousnesse is signified by the taking vp out of the water the soule being lifted vp out of the puddle of sinne and clensed herefrom becomming a pure new soule as it were in the vnderstanding the will the affections and in all the desires and thoughts euen as a childe being new borne into the world and clensed from that corruption which hee bringeth with him is as it were a new creature and cryeth after the meanes of sustentation of his new life Againe it is signified by his taking into the congregation of Christians he now conuersing labouring in all things and duties of holinesse suting himselfe vnto them euen as the leaprous person being made cleane commeth to liue againe in the congregation from which hee was before seperated Lastly it is also signified in the forme of wordes Jn the name of the Father c. whose faithfull seruant and soldiour he is thus admitted to be he was before the slaue of sin and seruant of the Diuell but hee hath now changed for a new seruice of him into whose name hee hath beene baptized Wherefore hee whosoeuer hee bee that after baptizing committeth sinne is liable notwithstanding his baptisme to damnation Doth not Baptisme then conferre grace vniuersally and infallibly to the baptized by the very worke wrought and if it doth not what vertue is there in the Sacrament more then if washing should be vsed after the Iewish maner Baptisme as it is an act done by the batizer without any any relation to the disposition of the person to bee baptized beng of ripe yeares and vnderstanding hath no force to saluation by vertue of Christs ordination but if that person bee by faith within the couenant of grace then it doth conuey grace vnto him Luke 3.7 This is plaine from the Doctrine of Iohn Baptist who reproued those that came to his baptisme without repentance and inward sanctification whereby it might become effectuall to saue them from the wrath to come For had the very worke wrought beene auailable Iohn had beene worthy of blame for such a censure and sharpe reproofe of them calling them a generation of Vipers whereby they might thus be discouraged whereas otherwise by comming and being baptized they should haue receiued grace and beene saued notwithstanding their impieties and hypocrisy It is not therefore the act done that preuaileth but the right disposition of the person Baptized neyther shall this Sacrament become thus an idle ceremony but an excellent and effectuall institution to purge and confirme the faithfull Wherefore let vs renounce that opinion that holdeth the Sacrament of Baptisme by the very act of administration of such vertue as that originall sinne remaineth not any longer in such as are baptized True it is that where Baptisme is perfect and vnto the outward is ioyned the inward part the sting of sinne is plucked out both in regard of the guilt and of the punishment but for the vtter abolition of sinne this is not till death though the power thereof be broken so as that it raigneth not in vs it remaining still as a rebellious head to exercise vs to the last gaspe Quest What is required in persons to bee Baptised Answ Repentance whereby they forsake sinne and faith to beleeue the promise made vnto them in this Sacrament Explan Hauing considered Baptisme both in the outward and inward part it remayneth that we shew the
either way there is nothing but iudgement with out mercy If if bee demanded here whether it bee not a sinne in the Minister to admit such to the holy Communion Matth. 7.6 I answer if any be euidently knowne to be such and wil not promise amendment he that receiueth him giueth that which is holy to doggs and casteth pearles before Swine If otherwise there be a shew of penitency man that cannot see into the heart may admit of him If it should seeme that without difference the wicked as well as the godly are to bee admitted to this holy Supper without difference putting seeing that Iudas was admitted by the Lord. I answere that it is most probable that Iudas was gone out before seeing Matthew and Marke doe speake of his going out immediately after the sop before the holy Supper began vnto whom consenteth Iohn Chap. 13.30 Secondly if it bee granted that hee was present yet this example proueth nothing to this purpose for Iudas was not yet detected his treason was onely in his heart not in action that followed afterward Moreouer how can the minister giue the Lords body to him that is appointed by the Lord to be giuen ouer to Satan for as it was with the incestuous person against the Corinthians 1 Cor. 5.5 so is it with euery notorious scandalous liuer he is vntill repentance to bee put from the communion of Gods people Thus we see what a maze or labyrinth sin doth bring men into in danger they are by comming and in danger by not comming to the Lords Table Quest 139. What may a man doe then in this case Answ He must humbly sue vnto God for the pardon of all his sins to strike his hard heart that he may melt into teares for them and constantly cleaue to his commandements and if there be any dissention he must goe and be reconciled to his brother Explan So gracious is our good God as that when wee are brought into desperate straights and wildred so by sinne as that we know not which way to get out hee holdeth forth the thread of his mercy by the helpe of which wee may come into the right way againe Like vnto Ahashuerosh his scepter stretched out towards his beloued Hester when shee was intangled with danger euen so is the Lords Scepter euer held out vnto vs that in the name of his Sonne we may come vnto him though wee be most wretched sinners Aske saith hee and you shall haue seeke and you shall find knocke and it shall be opened vnto you This is the gate or scale of Heauen which Iacob saw hither wee may come being thus beset with sinne and find mercy to bee deliuered and made welcome to the Lords Table If it bee said but can I being thus in my sinnes pray to bee heard seeing that God heareth not sinners and the sacrifice of the wicked is abomination to the Lord I answer was not the Publican likewise in his sinnes and yet hee prayed and was heard and iustified and did not the Thiefe vpon the Crosse likewise So that wicked men praying out of a desire to bee made repentant and to bee brought to amendment grieuing that they are so hard-hearted and without faith are heard in their prayers neither is this against the places before alleaged for the wicked whom God will not heare are such as delight in sinne and are without all care of amendment resolute in sinning Quest 140. What ought a man to doe at the Lords Supper Answ He ought thankefully by seeing and receiuing the outward signes to remember the inward graces of God towards him Quest 141. What are these graces Answ First the Lords giuing of his Sonne Iesus to death for vs set forth by the Ministers taking of the bread and wine breaking and powring out and offering it to vs all Secondly our neare vnion vnto Christ and how we haue all our spirituall foode from him set forth by our taking eating and inward digesting the bread and wine that becommeth nourishment vnto vs. Thirdly the neare vnion that God hath made by Christ betwixt all the faithfull set forth by the same bread being made of many graines of corne and by the same wine being made of many grapes Expl. I shall not need largely here to intreat of these meditations which hath been done already onely the Communicant that commeth to the Lords Table is to bee aduertâ—sed that by no meanes he bee there an idle beholder of things done but a profitable ponderer of all circumstances to stirre him vp to greatest thankfulnesse vnto God for so great benefits In which that hee may bee holpen let him first herein consider Gods admirable loue in giuing his Sonne to death for his sinnes his holy body to be broken and his pure bloud to be shed for without Gods giuing of his Sonne to the cursed death of the Crosse all the power of the Scribes Pharisees and high Priests was not able to doe it Wherefore he saith I lay downe my life for my sheepe and no man taketh it from me but J lay it downe of my selfe Euen as if a man being condemned to die another most louing friend should lay downe his life and suffer for him Oh how thankfully were this loue to be remembred and with what praises to bee celebrated as being vnmatchable by any loue that euer hath been seene amongst men for a deare friend there hath been in many ages one amongst many Kingdoms of the Latines one amongst many of the Grecians that haue offered to die for their friends but for their enemies neuer any Lord therefore should the soule of euery Christian say I offer againe vnto thee mine own self soule body to serue thee and my old nature to be killed and slaine with al the concupiscences thereof though neuer so deare vnto me for thou hast offered thy deare sonne for mee and vnto me without any desert of mine and for this cause art most worthy of all honour and thanksgiuing Secondly let the Communicant consider of Gods admirable loue in vniting him so neare vnto his Sonne and through his sonne vnto himselfe and in feeding him from heauen with such comforts without which his soule must needs bee hungerstarued and perish Iohn 17.21 This was Christs prayer vnto the Father that we might be one with him that they may all be one as thou O Father art in me and I in thee that they may be also one in vs and this did he my stically in this Sacrament shadow out vnto vs. When Dauid was offered the Kings Daughter and to be the Kings Sonne in Law Who am I said he that I should be Sonne in Law to a King and who am I should the Communicant say that I should bee made one with the King of Heauen Most vnspeakable O Lord is thy loue towards me that thou shouldest haue such respect to so poore a worme to raise me out of the dust to sit with thy Christ Rom. 8 1â—
reason of all this is because such as are outwardly sent by the Ministery of Christs Vicegerents the Apostles successors who ordaine them are sent by Christ and if thus sent who shall say they are vnlawfull Preachers and if not thus ordinarily sent who shall say that they are lawfull seeing it is written How shall they preach vnlesse they be sent And if they be thus sent of God they must likewise be inhibited before they cease to be lawfull 1. Tim. 5.22 Preachers indeed may be vnworthy and vnworthily sent and continued but if through remissenesse or couetousnesse any send them so they make themselues partakers of their sinnes and bring a double woe vpon their owne heads and if any goe being such though sent they make the sacrifices of the Lord to bee an abomination to the people and with Elies sonnes shall haue iudgements making the eares of those that heare it to tingle 1 â—aâ— 2 17. Wherefore bee circumspect yee reuerend Fathers in ordaining and if any degenerate after their ordination exercise your authority by suspending and without speedy reformation by turning them out of the Ministery Is it not lawfull for a man to preach being for gifts sufficient vnlesse hee hath this outward calling or being once sent and forbidden againe without iust cause may hee not lawfully preach any more It is not lawfull to exercise the worke of preaching let his gifts bee what they will bee vnlesse he hath in an ordinary time this outward sending neither is it lawfull to persist in this Office if hee bee inhibited Whereas it may seeme otherwise by the Apostles practice who preached although they were strictly charged not to preach it is to be vnderstood that that time was not ordinary but a time of persecution wherein the enemies of the Gospel reigned and forbad all preaching in the name of IESVS and therefore this practice giueth no warrant when the Gouernours are Christian and doe onely forbidde some men but doe generally commend and commaund the preaching of the truth In times extraordinary when the Gospell is impugned and the preaching thereof not suffered a man must according to the Apostles example rather obey GOD then men that is being inlightened by Gods Spirit and made fit to preach though hee hath no outward sending but bee forbidden it is lawfull for him notwithstanding to preach and set foorth the truth and it is his patt so to doe Quest 150. What is required to the right hearing of the Word Answ To prepare a mans selfe by prayer and holy meditation and by emptying the heart of corrupt affections to attend diligently and reuerently at the preaching of the Word and laying it vp in the heart to doe accordingly all the dayes of his life To heare the word rightly Explan Take heed how you heare was often in the mouth of our Sauiour and must bee alwayes in the eares of such as will heare well otherwise as the Lord saith of speaking good words Matth. 7. Not euery one that saith Lord Lord shall enter into the kingdome of heauen so not euery one that heareth shall be saued but hee that heareth rightly and as hee ought to heare Now for this there must be preparation before diligence in hearing and care afterwards 1. For preparation the Lord sheweth the necessitie hereof when hee requireth that the people should be sanctified three daies together before that they should heare the Law and the wise man Eccles 4.17 who biddeth Take heed vnto thy feet when thou enterest into the house of the Lord and be readier to heare then to offer the sacrifice of fooles so that such as come vnpreparedly come foolishly to heare and are so polluted as that the Lord cannot take pleasure in their hearing That a man may therfore come prepared it is necessary that he be humbled for his sinnes purge his heart of sinfull affections pray for a right disposition and meditate vpon the excellency of the Word and his owne need hereof Hee that doth not before hearing call himselfe to account for his sinnes to be humbled and to craue mercy in the pardon of them is like vnto an ill debter who being ingaged in ten thousand talents to his creditor and an execution out against him doth notwithstanding come boldlie into his presence without seeking by the mediation of friends to make some composition and agreement beforehand what the rashnesse and danger of such is all men know So likewise is it the act of him that commeth to heare the Word of GOD not hauing sought reconciliation aforehand by humiliation and prayer either publike or priuate Hee that commeth to heare not hauing purged out sinfull and vile affections is like vnto the sicke man that would haue some comfortable receit without purging or vnto the wounded man that would haue lenitiues applied to his corrupt sore without corsiues which is the way to greater danger so hee that commeth to heare not hauing purged his heart of malice enuie lust worldlinesse c. is farre from taking the right way to cure his soule for he putteth it further into deadly danger Wherefore Saint Peter warneth to lay aside all maliciousnesse 1. Pet. â—1 2 all guile all dissimulation and enuie and as new borne babes to desire the sincere milke of the Word as who should say ye are vnfit to â—eare vnlesse as new-borne babes yee bee purged so as that ye be without any of these vile affections Euen as a dead flie that lieth hid in a boxe of precious ointment corrupteth it all so corrupt affections though deepely hidden in the heart make the seruice done vnto God naught worth Iohn 4.10 Prayer is as Iacobs Ladder set vp to heauen by which the soule ascendeth and fetcheth downe Gods blessing it is the knocking seeking and asking that euer preuaileth it obtaineth water of life though there bee nothing to draw it with as Christ told the Woman of Samaria saying If thou hadst asked I would haue giuen thee of the water of life Wherefore when the Word is to bee preached Pray for mee saith Paul that vtterance may bee giuen vnto mee and that I may open my mouth boldly to vtter the secret of the Gospell So let euery hearer pray Ephes 6.19 that the Preacher may haue vtterance and his owne heart an open dore of entrance Lastly to consider the excellency of the Word and our owne necessitie stirreth vp an hungring and thirsting deesire after the Word breedeth an appetite and maketh vs fit to digest this food and to turne it into wholesome nourishment to our soules For so excellent is the Word being a light sent from Heauen to inlighten vs in our darkenesse a sword to defend vs a precious treasure to inrich vs food to nourish vs a sweete sauour to perfume vs salt to season vs and a girdle to strengthen vs as that if wee cast our eyes hereupon wee shall vndoubtedly long after it But looke we withall vpon our own
merits as it were with incense out of a censor what neede haue we of Saint or Angell to helpe vs to accesse and acceptance before the Father Yea I neede not say what neede but what Faith can we haue in so doing seeing that both himselfe hath bidden vs aske in his owne name and in the case of sinne-guiltinesse wee are directed onely to him as our onely Mediator and Aduocate Wherefore the profession of the Church of Rome is in this point by all meanes to bee reiected as a profession and practice of infidelity in Christs sitting at the right hand of the Father Their comparison from earthly Princes are chaffie and of no moment if they be brought to the ballance of the Sanctuary and are meerely colours whereby they seeke to dawbe ouer their blinde deuotion and to gull the doting people Quest 31 Which is the third degree of his exaltation and in which words Answ Thirdly he shall come from Heauen at the ende of the World to iudge all that shall then be found liuing and all that haue dyed since the world began in these words From thence hee shall come to iudge both the quicke and the dead Explan For the meaning of this Article it is opposite to that which setteth downe the first degree of his humiliation for as there of God he was made Man yea a poore man vnder the gouernment of Ioseph and Mary so heere hee is of a poore man set ouer all both rich and poore great and small that they might be disposed of according to his pleasure And as there he was vnder earthly Iudges and Rulers who did often decree hard things against him so here hee comes as Iudge and Ruler of all to decree vnalterably extreame things against all the stoutest of his enemies and comfortable things for all his louers and friends He shall come from Heauen that is as man for thus onely hee can remooue from place to place his God-head euer fils all places as man then hee shall come downe visibly and openly with great glory and troopes of Angels about him as Iudges are wont in pompe and with great attendance to ride their circuits and he shall come downe towards this nether part of the world where they haue liued whose causes shall be heard and proceeded in as Iudges are wont to go to sit in Iudgement in such places as wherin they dwel which are to be brought before them To iudge those that shal be then liuing for the World shall be full of people euen to the houre of his comming and then the dead being raised out of their Graues euen all from the first Adam shall be ioyned with the liuing who shall onely instead of dying be changed and thus all people together of all Countries and Nations shall bee presented before his Tribunall to receiue sentence according to the equity yea and iustice of his Gospell whether of Absolution to passe into the Kingdome of the Father or of condemnation into the Kingdome of Hell with the Diuell and his Angels for euer Proofe Secondly for the grounds of holy Scriptures whereupon all this is founded the comming of Christ to iudgement according to all these circumstances is plainely heere set downe in many Places First that he shall come againe the Angels sent of God for the same end told his Disciples thus much immediatly after his ascension saying Acts 1.12 This Iesus shall euen so come downe from heauen as ye haue seene him goe vp to heauen Heb. 9.28 And in another place it is said that Christ vnto them that looke for him shall appeare the second time without sin vnto saluation and of himselfe he saith I goe away but will come againe Secondly that he shall come to iudge Iohn 14. not in pouerty but in Maiestie not basely accompanied but gloriously with Angels not like a Lamb to be slaine againe but like a Lyon to teare in pieces his enemies all this doth he himselfe promise saying Then shall they see the Son of Man come in the clowds of Heauen with power and great glory Mat 24.30.31 and he shal send his Angels with the sound of a Trumpet c. And what is here wanting is further supplied in the next Chapter Chap. 25.31.32 When the Son of man commeth in his glory and all the holy Angels with him then shal he sit vpon the Throne of his glory and before him shall be gathered all nations c. Thirdly that the world shall bee then full of people liuing as at other times and that all shal not die before the Apostle sheweth both where purposely he entreateth at large of the resurrection saying We shall not all sleepe but we shall be changed in a moment 1 Cor. 15.51 in the twinkling of an eye at the last trumpet 1 The. 4 and where he comforts the Church of God in this that their dead friends and they aliue shall meete againe at the last day And the Lord himselfe plainely saith that as it was in the dayes of Noah and in the daies of Lot so shall it be at the comming of the Son of man then the world was full of people which were eating and drinking marrying and giuing in mariage c til the floud came Luc. 17.27 swept them all away till fire came from Heauen and consumed them all so shall it be at Christs cōming to iudgment Fourthly that quick dead shal all come to iudgement before him was long since confirmed vnto Iohn by vision He saw a Throne set and the Son of of Man sitting theron the books opened and al euen the dead as wel as the liuing brought before him to be iudged according to the things written in the bookes Reuel 20.12 then the earth gaue vp the dead buried there the sea gaue vp the dead that were therin Rom. 14.10 And S Paul hence giues warning that wee iudge not one another For wee must al appeare before the Iudgemēt seat of Christ Fiftly that the maner of his comming shall be most terrible to all his enemies but comfortable to his friends and faithfull people for the terrour it is set forth by comparisons taken from the flood Luk. 17.27 fearefully drowning the old world without mercy or compassion from the fire and brimstone descending vpon Sodome Prou. 1. from the sorrowes comming vpon a woman in trauell Math 24. from a seuere master returning from a farre countrey and adiudging his vnprofitable seruants to be cut off and to haue their portion in the place of weeping and gnashing of teeth and from a thiefe breaking into an house to rob and slay in the dead time of the night c. For euen such and more terrible by farre shall Christs comming to iudgement be 2. Pet 3.10 Againe this terrour is set forth by particular accidents that shall accompany this time viz flaming fire in which the Lord shall come to render vengeance to the wicked