and faith are spirituall things so is â—e spiritually and after a divine and inâ—ffable manner presenâ— to it and nourishing and sustaining the saâ—â— But is not this he confession of Con or Transuâ—stantiation No For neither with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe we say it is cum Christo or Christus cum paâ—e in or sub pane this with Christ or Christ within or under it Nor with the M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into his body but with Christ himselfe as Christus is panis vitae so this Bread is his body and the Cup his blood and so say his Apostles but in the Sacramentall locution and phrase of a Sacrament where the signe sheweth the thing signiâ—ed and by vertue and efficacie of his power and instâ—tution â—oth are divinely present by the operation of his Spirit and grace and so found expressed in holy Scripture as also expounded in the same where he is not only figuratively called the Vine the Shepheard c but more mysteriously also to be understood as here in the Sacrament and so expounded in other places 44. How expressed or so expounded In that whereas Baptisme is called Absolutio peccatorum the wâ—shing of sin The Laver of Râ—generation Titus 3. 5. 21. and saveth us 1 Pet. 3. 21. being the Sacrament or signe of it onely So â—ircumcision called the Covenant Gen. 17. 10. but the signe or Sacrament of it vers 11. proxime sequenti So the Lamb is the Passover Exod. 12. 11. but called the Remembrance of it vers 14. and the signe of it Exod. 13. 9. and so Matth. 26. 26. and in the other Evangelists it is called Christs body and his blood and 1 Cor. 10. 16. the Communion of his body and Communion of his blood yet bread and partakers they of that one bread in which sense also said Christ was the Rocke spirituall meat and drink and the Rock said to bee Christ 1 Cor. 10. 3. 4. So Christ our Passover 1 Cor. 5. 7. and the Lamb 1 Joh. 29. and in the Revelation and the likeâ— wherein though wee acknowledge Gods powerfull and gracious presence in it and the weaknesse of our apprehension or reason to sound the depth of this mystery and manner of his comming as we doubt not of his presence and true and very receiving neither hold we it needfull for weake reason curiously to enquire further nor need we seek to the Ubiquitaries doctrine or other Comments of humane invention for props of our faith or this holy confession 45. How doe we then apprehend the mystery As it is delivered and to be apprehended spiritually and by faith so mysteries are offered not to questioners but to beleevers yet herein if with Solomon we admire or say How is it credible God should thus dwell with men 1 King 8. 27. let us remember what the Angel Gabriel said The power of the most highest and of the holy Ghost hath overshadowed it Here is his power word to search further or beyond it were temeâ—ity and not to beleeve it infidelity but to beleeve and acknowledge it life eternall 46. How may we reverently call or esteeme it As the Fathers have in their godly zeale declared described and called it As a great inestimable divine most noble Sacrament a pure venerable eternall praise-worthy Mystery A Mystery of peace and piety holy of holies blessing and hidden Manna and such reverent Titles as their holy zeale and devotions moved them unto And if any way seeming hyperbolical we may well think and know nothing too high to shew it or words too divine for this holy mystery if well and graciously interpreted or understood 47. What figures of this Sacrament 1. The Paschall Lamb principally whose forerunner it was 1 Cor. 5. 7. 2. The bread wine that Mâ—lchisedec brought â—ut when he blessed Abraham Gen. 14. 18. and hee a type of Christ. 3. The Shew-bread alwayes before God lawfull for none to eate but the Priests this those onely that are godly and so a Royall Priesthood 4 The Cake baked in ashes in vertue of which Elias walked fourty dayes and fourty nights and came to Mount Horeb where he saw God as wee hereby strengthened and brought to see God 5. The Manna Angels food for the excellent properties and only ceasing the Sabbath and this in use with us till the eternall Sabbath 6. The Ark containing holy things made of puâ—est shining Cedar Shittim woâ—d this of the flesh of the Sonne of God and bringing holinesse and graces and blessings with it 7. Elizeus meale 1 King 4. that sweetned the pot and took away bitternesse and death so this bringing life 48. â—ow is Christ generally in holy Scripture said to be received 1. In his person as by Zacheus entertaining him to whom he said This day is salvation come into thy house 2. In the poore received or entertained in charitie when it will bee acknowledged what yee did to these the little ones yee did to me 3. In his Mâ—ssengers Who receive you receive me and who receive me receive him that sent me as who receive a Prophet in the name of a Prophet shall have a Prophets reward 4. In his doctrine and by faith so Joh. 1. 12. To such as receive him he gave power to become the sonnes of God 5. In the Sacraments of the old Law shadows and types of the new 6. In Baptisme he that is baptized into Christ hath put oâ— Christ Gal. 3. 17. 7. In the Lâ—rds Supper most divinely as in this Sacrament exhibited and most effectually as verily and indeed by application of his gâ—aces and presence powerfully to the soule that whereas the old Sacraments were types and shadowes the Doctrine the Articles or conveyance the Messengers the nectaries and servants Baptisme the seale of a new life and beginning in Christ this of the comforts and nourishing in him as continually feasted with his graces and enjoying his presence 49. What are the benefites whereof wee are made partakers hereby The strengthening and refreshing our soules by the body and blood of Christ as our bodies are by the bread and wine 50. What is here expressed The analogy of these spirituall comforts to the soule and spirituall life correspondent though in a divine manner to those corporall comforts of the body by those excellent meanes and instruments In what manner In the 1. Receiving and using 2. Blessing and graces 3. Effect and vertue of it 51. How seen in the receiving and using In that first as the bread and wine are received by the hand of the body eaten and digested by the mouth and stomach are made the nourishment of the body 2. So the body and blood of Christ received by the hand of faith fed on by the mouth digested by the heart is made nourishment and strength to the soule 52. How in the blessing and graces In that as the bodily life is continually fed nourished and refreshed by these corporall substances so the spirituall
saved There are surely many Hypocrites that take the badge of Christ but fight under the banner of Satan but commonly it is seen true by their works we may know them 32. Is it then easily to be discerned who shall be saved Nothing lesse for the most impenitent sinner for a while may at last finde mercy and be converted and as we are to judge none we are to hope well of all and to believe of our selves as we finde by our faith of others in charity 33. Then are we to account all members of Christ that are baptized Charity bindeth us so to it as who have beene washed in the same Lavar of regeneration received into the same fellowship and visible company of Saints and faithfull that wee are though God onely indeed knoweth who are his 34. What use of Baptisme The sacramentall assurance of the love of God and his graces to us and so admittance into his house and Church and by faith cooperating a step to our salvation which as in the use so in the remembrance may be very profitable 35. What profit in the remembrance thereof To confirme the grace well begun in a mans heart whereby to grow in grace and so forward to godlinesse 36. How may that be effected If he beleeve he shall bee hereby more confirmed in the faith so being a true Christian be hereby registred in the Catalogue of Saints that all the fiends in hell shall never be able to blot him out againe 37. How is this benefit here described By these excellent names and titles in the answer here expressed as the baptized is said to be made hereby 1. A member of Christ. 2. Childe of God and 3. Inheritor of the kingdome of heaven 38. How a member of Christ As ingrafted into him by Baptisme and received to bee a member of his body the Church of which he is the head and Spouse 39. How understand you the body of Christ Divers wayes and especially these three either his Naturall body united to his soule so borne and for us offered an oblation for redemption of our offences Or his Mysticall body and that understood either Politically of his Church the company of the faithfull Or Sacramentally and spiritually but verily in the Sacrament of the body and blood of Christ exhibited to his Church under the species and signes of bread and wine 40. Which of these here understood His mysticall and politicall body the Church whereof hee is the head the whole Church his Spouse and every good and faithfull Christian a member 41. How is he seene to be head By giving to the same and every member thereof Life Motion Direction 42. How is any of us known so to be a member of him By our receiving life motion and direction from him and as we feele our soules to be 1. Living in God 2. Moved by his Spirit 3. Directed by his holy Word 43. Is there any difference in the members of this mysticall body Yes according to the diverse gifts and graces of Gods holy Spirit working in them 44. In what manner Though secretly yet evidently by the gifts appearing in them as of prophesie tongues interpretation healing teaching and governing and the like whence some Apostles other Prophets Teachers Governours as the same Spirit giveth power and direction 45. How have these the names of members As in every well governed Commonwealth the Prince representeth the head the State a body his faithfull Councellours eyes the Law the life and soule the Teachers the understanding Governors the will and all Prelates Magistrates and Judges the shoulders whereon the head is borne and all weighty affaires of estate the Artificers Husbandman and Trades the hands which worke and the feet whereon the Commonwealth standeth So in the Church the like order and distinction of members seene 46. How is that showne By the Apostles owne words 1 Cor. 12. where the Prophets who are called Seers Apostles Teachers c. are showne members of that mysticall body of Christ the Church for the good and conveniency of the body in divers degrees yet all needfull even the meanest as well as the more honourable and in the charity and harmony of the whole every one one anothers members as all together members of Christ. 47. What commeth of being members of Christ We are thereby children of God and so consequently in the right of Sonnes inheritors of the Kingdome of Heaven 48. But were not we children of Godelse Not as beloved or in grace and favour with him for so we are onely as we are in Christ. 49. Who are then the children of God Either Generally all creatures men and Angels Particularly men sonnes of Adam who was the son of God Most specially the elect by adoption and grace in Christ who is most essentially intirely and supremely the Sonne of God 50. How is Christ the Son of God By nature of the same essence God of God begotten not made eternally before the world was created the wisedome truth image and beloved of God 51. How are Angels sonnes of God As the most excellent creatures spirits in light created for the service of God who is the Father of light and Father of Spirits the originall of them and all things and so Satan the disobedient spirit or one of them that fell from that excellent estate in which created is said Iob 1. 6. to come and stand before the Sons of God 52. How are men the sons of God Generally as Angels and all creatures else as created in an excellent estate in the first Adam but though disobedient in some measure by the subtilty and meanes of that Angell that fell Satan or the old Serpent yet particularly taken againe into favour and had a Saviour appointed the eternall sonne of God a meanes of their restauration 53. How are the elect the sons of God Most specially in his favour and grace for his love to Christ in whom they are accepted as his members and having put on his righteousnesse by faith and grace given them for his sake as it were accompanying that faith so made acceptable and their soules adorned 54. Why are not the falling Angels in like hope For that they in a more excellent estate created more was required of them in regard of their rare perfection whose sin and guilt was so much more heynous as their knowledge and estate more excellent and so they fell in eternity to eternity 55. How then should men lesse excellent be saved Even in that respect as 1. not so highly transgressing having not received so excellent gifts or so many and heavenly talents but as inferiour in gifts and graces inferiour in offence and who in time fell had in this world a time of returning and meanes of salvation appointed 2. In regard of the occasion and meanes of their fall 56. How is that Their guilt though heynous as against the infinite Majesty of God yet inferiour to that also of Angels in this as who fell of
Philip Acts 10. If thou beleevest thou maist be baptized the Eunuch answered I beleeve that Jesus is the son of God So in the Primitive Church the question to the Catechumeni those that were turned from Gentilisme and to bee admitted to Christianity being made How beleevest thou answer was made I beleeve in God the Father c. 17. Why say we not Wee beleeve in the Creed as well as Our Father in the Lords Prayer Because every one shall live by his owne faith 18. What is faith It is generally described and said that fides est eorum quae non vides and though of things so unseene yet of that infallible truth grounded on Gods most sacred word and revelation the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of infallibility as by whose word all things have their truth and being that being more high holy and certaine then all else humane knowledge of reason or sense the ordinary gates of knowledge that are often deceived even in things neere us as Starres Orbes and Elements how much more in things farther off removed from the soule or sense but the the very confirmation and certainty both of them as Christian Philosophy above all the knowledge of the Heathens in knowing the true ground and foundation of things from God the eternall truth when they but from some mediate causes and especially in discerning those highest and holiest things concerning God and the soule and her truth essence estate and fountaine whence chiefly all other knowledges depend where Crede intelliges is the beginning of all most refined divinest knowledge and as reason more excellent then sense so this then reason by even as many degrees as spirituall and heavenly things exceed earthly and corporall or Gods truth mans reason yet not to thinke every opinion conceit or fancy of vaine men doting on the idols of their owne deluded imaginations or sometimes prejudicate opinions against God and his truth to be matters of faith as were the fancies of many miserable schismatiques fanatique persons and heretiques this faith being indeed so only of highest and holiest things and according to Gods word and revealed truth opened and declared by his holy Spirit in the ministry of his Church and so knowne to be by the approbation and testimony of those holy and reverend Governours by him appointed to that ministration in the same and whatsoever else but of private spirit and fancy if repugnant to the former to whom the custody of his Church and sacred Oracles are committed and hence the malady may be observed of the many schismes heresies blasphemies and errors of all seditious and turbulent persons both of former and present times such the case of Arius Manes Eutyches Sabellius Eunomius Novatus and all that rabble whose wicked opinions have often beene newly furbished and sometimes with some additions by foolish men of later times as what folly mischiefe or madnesse so grosse almost that hath not found some to give it entertainment of which all times stories and authors are full and shew too wretchedly abundant testimony 19. Of how many sorts is saith Of two sorts Either Common or That of the elect Tit. 1. 1. 20. What call you common faith That faith which as well the rebrobate as the elect may have 21. How manifold is this Threefold Either Historicall Temporall or Faith of miracles 22. What is historicall faith That whereby a man doth beleeve the outward letter and history of the word and truth therof and it hath two parts or degrees 23. Which are they The Knowledge thereof in respect of that word of God the object of it Assent and this is in the very Divells themselves who beleeve and tremble James 2. 19. 24. What is temporary faith That which lasteth for a season and not commonly to the end of ones life or if it do beareth no due fruit nor hath the root of love charity figured in the seed which fell in the stony ground yet is of divers sorts 25. Which are they The first degree beyond historicall faith Having three parts or degrees in respect of the word both 1. Knowledge of it 2. Assent to it 3. Professing it with some faire shew and go no further All which he may doe which hath no love to the word this was in Simon Magus Act. 8. 13. 26. What other kinde of this faith That in these five degrees seene 1. In Knowledge of the word 2. Assent to it 3. Profession of it 4. Inwardly rejoycing in it 5. Bringing some kinde of fruit but for want of the root of love of no growth and fading and falling a way at last 27. What is the faith of miracles Whereby a man grounding himselfe upon some speciall promise and revelation from God beleeveth some strange and extraordinary thing he desireth or prayeth for shall come to passe by the worke of God held to be in Iudas as well as the other Apostles and may be in some that want true and saving faith 28. What is that saving faith or the faith of the Elect A supernatural gift of God apprehending applying the saving promises of God made unto us of salvation in Christ with all the circumstances of the same to the soule receiving the benefit to the conscience for purging and comforting it and bringing forth fruit through the same 29. How differs this faith from the others Besides those first five degrees it proceedeth further in extention and perseverance to the end 30. How that It comprehendeth the former 1. Knowledge 2. Assent 3. Profession 4. Rejoycing And further addeth 1. Application to the soule 2. Purging the conscience from dead workes 3. Comfort in the holy Ghost 4. Bringing forth much fruit 5. Perseverance to the end 31. VVhat is the fruit thereof Assurance and confidence in God for both things temporall and eternall 32. How is that That we shall 1. Have our soules saved in the day of the Lord by this justifying faith apprehending and applying Christ and his merits to the same 2. Want of no manner of thing that is good and profitable or convenient for either body or soule since to whom God hath given Christ in him hee hath given all things necessary and convenient for them and this is our confidence in the Lord. 33. VVhere is the substance of this faith expressed In the Creed rightly understood 34. Are there any differences or degrees in this true faith Yes though a true and saving and justifying faith yet found in some a weaker in others a stronger faith yea and in the same person sometimes a weaker or otherwhile stronger faith 35. How is it then knowne being weake from the former sorts of faith that sade or faile 1. To God by the heart and his owne worke in the same 2. To men onely by the effects 1. The fruit thereof 2. And continuance unto the end 36. But is not the hypocrites or reprobates faith often hardly by men distinguished from true faith It may be for a time and
originall fountaine of life living of himselfe and undependently and so giving all things else their life and being 43. How doth the body live By vertue of the soule and her union with it and so by the power and operation of the same 44. What is eternity A duration and continuance or enduring without beginning or end or both 45. How explaine you this Eternity or such enduring is considered First either simply and absolutely without beginning or end and so only God absolutely eternall and inhabiting eternity 2. In part as the Schooles speake either a part ante without beginning but having end so Gods decrees from eternity either without beginning but ending in his workes or a part post having beginning but without end so the eternity of Angells and soules that by creation had beginning but by Gods grace and goodnesse continuing them shall never have end this is also called eviternity and thus all eternity is contra distinguished to time 46. In what manner As eternity absolute hath neither beginning nor end so God eternall Eviternity hath beginning but no end so Angels and Soules Time hath both beginning and end so this world and all temporall things and thus all continuance is usually distinguished 47. What is eternall life then The fulnesse of joy and comforts of life in the presence of God that shall never have end 48. How more largely The union of body and soule as the resurrection of the just to that end to be united unto God and have the fruition of the glorious God head enlightning and inhabiting those that are his for ever so making them to dwell with him in whose presence is fulnesse of joy and life for evermore 49. How is this else called Happinesse and blessednesse eternall as therein enjoying the fruits and comforts of that everlasting life 50. Js this also the life of Angels It is whose onely blessednesse and chiefe delight is in contemplation and fruition of the glory beauty and majesty of God then which there can be no greater joy or happinesse 51. How so Because in him is all goodnesse even in the fountaine all goodnesse else but a few dispersed sparkes of that eternall light or a drop of that Ocean wherein onely is plenitude to the satisfying of all desires of what goodnesse soever 52. How is eternall life else taken Sometimes in the Scripture for the meanes and beginning of this in the kingdome of Grace as it is said to Christ to whom shall we goe thou hast the words of eternall life and this is eternall life to know thee and whom thou hast sent Jesus Christ. 53. How is this eternall life As it is the union of the soule to God by grace though imperfectly yet receiving the comforts of life from him by the influence of his holy Spirit bringing joy and unspeakable blessings and peace to the same 54. How manifold is eternall life then Twofold either inchoate in this life in the kingdome of grace Or consummate as aforesaid in the kingdome of glory And this is also twofold or in two degrees 55. Which are they 1. Either in that part onely the soule as that is united to God and enjoying happinesse with him when the soules of the just depart hence in the Lord. 2. Or in body and soule most fully as shall bee after the generall resurrection and so principally here intended 56. What the parts of this life and blessednesse The divine and blessed living of the soule and body when joyned together in the presence of God and union with him enjoying the fulnesse of all that is called goodnesse as both joy and pleasure riches health liberty honour glory and all these absolute and entire not mixed with any grief or any other inconvenience as worldly things but perfect according to the perfection and excellence of the person place and giver 57. And how this estate expressed else in holy Scripture By many comfortable phrases and figures expressing the joy honour glory comforts or blessings there as said to be and remaine With God and in God in the Lord. In the hand of God in his presence In heaven in eternall rest and peace In Paradise in Abrahams bosome In joy blessednes as here in life everlasting 57. But is not life everlasting to the wicked No for their estate is not properly a life as wanting all joy comforts and fruits of life but a death or continuall dying in paine and torments and so if at any time said to live it is with addition of everlasting torments or to live in everlasting chaines of darknesse with the Divell and his Angels or the like whereby signifying an eternall dying life or living death and in that respect most properly termed everlasting death 58. Why is not this their estate expressed also in the Creed Because this is here intended as a symboll of their faith so penned for the comfort of the just and to remember them of their hope and happinesse and stirre them up to godlinesse leaving the others to the hand of God whose estate yet may hence be plainly gathered and also is in St. Athanasius Creed some others more fully expressed 59. What learne we hence Many good duties as in our Christian calling so to order our lives and conversation as alwayes having an eye to this blessed hope Remembring this end without end Breaking off sinne betimes since no uncleane thing may enter here Striving to enter the strait gate of vertue leadign to eternity leaving the broad way of the world Taking joy in things that shall yeeld everlasting joy Desiring praying longing for it c. 60. Why is Amen added To shew the certainty assurance and confidence we have as well as our owne consent to this faith 61. VVhat signifieth it Verily certainly or undoubtedly or as it is else usually rendred So be it 62. What meane you then by it That we doe beleeve and confesse Not onely in word professing but from the very heart Not wavering but certainly without doubting Not as though it were in our owne power but craving helpe and strengthning of our faith from the hand of God 63. But how should Amen bee added since it is no prayer 1. Either as the last Article signifies those priviledges of the Church whereunto all faithfull soules aspire and so in that aspiration say Amen 2. Or as we generally confesse the certainty of it and our submission of soule to this faith and the will and truth of God 3. Or in particular we intimate our prayers for this or some other thing for our owne good and the Church of God 64. For what things For faith as Lord give us true faith For encrease of our faith as Lord encrease our faith For helpe and comfort Lord helpe our unbeleefe For defence Lord defend us and all professors of this faith Or the like holy aspiration to heaven and heavenly things in the meditation and confession of this faith 65. But doe not they abuse it
refusing to restore the losse or recompence the wrong whether wittingly or unwillingly done which is also oppression and to which may be referred 7. Unjust going to law to vex and disquiet the neighbour without cause and rob him of his peace as well as right or drive him to goe to law if hee will have his right both which are of one stampe and most unjust dealing and oppression 23. What is deceit or fraud in buying or selling Plaine stealing or cousenage and though secret yet direct theft and unjust acquiring of goods or defrauding our neighbour of his as well by such deceits which may be in buying or selling or the like contracts as by strong hand of open oppression or plaine robbery 34. How is it found or practised In the ordinary buying or selling usually in the seller 1. By false weights and measures an abomination to the Lord Deut. 25. 14. 2. By mixture of baser things with better and sophisticating wares to deceive the buyer 3. By stretching the things sold by measure and making things sold by weight heavier though to their spoile and corruption 4. By setting a faire glosse upon things to make them shew better then they be and by false lights and such sleights to cousen the buyer 5. By extolling things beyond the truth by lying speeches not fitting honest men so lying and stealing going together 6. By lying in the prices and dissembling even with oaths grosse and foule dissimulation 6. By combining by factions to enhance prices and make things dearer by engrossing commodities or other cousening devises fetcht from hell or the father of lyes for a poore and base gaine but deare losse to themselves when offering to deceive others they deceive themselves and their owne soules of eternall life 25. What other fraud in buying and selling In the buyer also in the buying in I. Buying of him that hath no right to sell as stolne goods II. Words unworthily despising or dispraising the ware Prov. 20. 14. offering much lesse then he knoweth it worth III. Price taking advantage of the sellers need or paying lesse or bad money IV. Offering to buy what may be fold that 1. Cannot as first graces of God symony Acts 8. 18. Secondly Remission of sinnes c. Thirdly Holy orders c. 2. Ought not to be sold as first presentations to benefices called also symony Secondly injustice at the corrupted Judges hand Thirdly false testimony to perverting justice which are apparent theft and the sellers or officers to sell those things theeves as well as they that sell stolne goods or which are not their own 26. What other deceit or fraud in contracts As well as in buying and selling commodities or trading by wholesale or retale deceit may be 1. In borrowing or lending money or other things 2. In alienation for a time ever of goods or lands 3. In promises and trust in depositaries seoffes intrust executors guardians and other overseers 4. In hire for labour or like recompence wherein fraud and cousenage is but a kinde of theft in not performance of the things covenanted or in right due and demanded wherein are to be respected and required 1. In words truth 2. Promises faithfulnesse 3. In deeds justice Else men first deale deceitfully whose highest degree cousenage 2. Use lying unfaithfulnesse injustice 27. How for borrowing and lending First for the borrower to 1. Restore first the principall if money at the day entire with thanks or recompence else in bankrupts theft in others it is wrong Secondly thing borrowed safe and not impaired else recompensed or wrong done 2. Save the surety harmelesse or a deceit Secondly for the surety to give his word for thrifty and honest persons else if for unthrifty and dishonest accessory to their ill Thirdly for the lender to respect the borrower his good more then his owne else if for his owne profit or unjust or unconscionable gain usury or extortion and so theft if not oppression which rather robbery 28. How for alienation for a time or for ever Required in the seller that it be in our power and on a just ground and performed duly or a theft and cousenage and for the buyer that hee give a valuable and honest consideration and use no kinde of circumvention of him that selleth nor wish his detriment or it is fraud and robbery palliate onely with the name of bargaine 29. What in other promises or persons of trust required 1. In depositaries to keepe safe or restore and make good the things committed to their trust or it is fraud and theft 2. In seoffes in trust executors and overseers faithfull to discharge that trust in them reposed or they commit theft or accessory to it 3. Guardians to provide for the orphans and pupills good not to make a prey of them or their estates which if they doe they shew themselves wolves and theeves rather then guardians that should be in stead of parents to their pupils and so generally in all promises contracts and undertakings to performe them or it is a fraud and as diminution of a due a theft 30. How of contracts of hire and recompence For the hirer to give an equall hire stipend or recompence and not delay especially the poore mans wages or it is a miserable and wretched theft For the hired require an honest and reasonable reward deale faithfully diligently or it is extortion with fraud and theft and to this referred fees and dues of Lawyers Physitians Chirurgion Schoolmasters Tradesmen and Artizans that set price upon their labours and industry wherein required conscionablenesse diligence and fidelity or it bordereth on fraud and robbery 31. What say you then of unlawfull trades or gain or which you call so As all publick offices in Church and Common-wealth and other private callings As of husbandry and all other arts to the same belonging exercised in the Countrey as else in the Cities chiefly the others As of all arts and sciences generally both liberall of the higher sort the faculties of Divinity Law and Physicke Of the lower sort and preparitives or servants to those former called the seven liberall sciences More illiberall and mechanicall of making divers usefull things whereof even whole Towns doe oftentimes consist Of buying and selling and retailing of them and most things else whereof the rest of the trades in Cities and Sea-townes are seene most to consist whence navigation also and consequently merchandise are accounted lawfull and honest trades and callings so opposite to these lawfull callings are I. Either no calling as first common beggars or rogues secondly superfluous gentlemen that having nothing to maintaine them refuse to worke or live in any calling II. Bad callings as who maintaine themselves by first unlawfull professions harlots bawdes witches juglers c. Secondly gaming as gamesters keeping of gaming houses ribauldry and lewd exercises with drunkennesse c. as unlawfull gaines a sinne and theft before God and man 32. How is their unlawfulnesse shewne In that they
caring for the Lords body and comming but as Hogges swine these best things are to them an occasion of falling and they will be plagued for their presumption as making the Table of the Lord and feast of salvation a table of condemnation by their profanesse against which carelesnesse and contempt God hath threatned severe judgement and casting out of his presence to bee punished in utter darknesse with the Divell and his Angels for ever From which fearfull doome hee in his mercy deliver us SECT V. An Appendix concerning the summe and use of the Catechisme An Appendix shewing the sum and use of the Catechisme to be the foundation of our profession of Christianity in the laying thereby the grounds of religion specified In those rites of Our faith and good works the Creed and Commandâ—nents and the rule and doctrine of Prayer and the Sacraments all taken out of holy Scripture and the expresse word of God whose bookes are in this order remembred the Chiefe of which as the Canon â—aith and rule of all godly obedience are received the others for good example and that History admitted and read though not so generally approved as many Pseudâ—graphe were by the Church utterly rejected but the true worth of the Canonicall proved by the most evident testimonies of Gods Spirit the Churches and Fathers as well Arguments drawne from the things themselves as the antiquity miraculous preservation matter handled confession of the very heathens of their excellency consent of themselves and with truth commonly wanting in other Writers and the like all oâ— them testifying to the â—â—nscience the excellencie of the same and more commending the hearing reading and meditating of them to the tâ—uly devout and godly Christian to the eternall comfort of his soule which is more effectually wrought also from the same word of God by his owne ordinance of the right dividing pâ—â—aching and expounding the same here explained whence the duty of hearers also touched who are the better prepared thereunto by the grounds of Religion thus said in the Catechisme and Gods blessing to be praied for the seconding the same 1. VVHat is the summe of all As saith the wise man the Preacher to feare God and keep his commandements this is the whole duty of man Eccles. 12. ult 2. What the summe of the Catechisme The very same being the explication of that duâ—y of ours to God 1. By fearing him according to that holy rule of faith expressed in the Creed 2. By keeping his Commandements in doing as in the Law appointed praying as hee hath taught us Receiving the Sacraments holy mysteries and pledges of his love seales of grace as he hath instituted and ordained 3. What the use of it To conforme us outwardly and inwardly in soule and body or whole course of life and conversation to that we make profession of the name and calling of a Christian. 4. How doth it this By laying these maine grounds and foundation of religion which howsoever they may seem few and little as comprised in so small a booke as the Catechisme are yet the substance of many large volumes and the best learning in the world as all that we should or need to beleeve by faith doe in all duty pray for from God or desire in the covenant of grace whereby fitted to serve God and else to behave our selves outwardly and inwardly according to that our most holy profession 5. How is that As we are taught hereby fitted and furnished Both in wardly with faith knowledge and graces and all such things which a Christian ought to know and beleeve for his soules health and to confirme us in the truth And outwardly to the acts of a Christian life being hereby enabled to make profession of our hope and render account of our faith in some measure to reprove or convince the gainsayers And to other acts mentioned and in ended in the Title and beginning of the Catechisme 6. Which are they To be thought sufficiently prepared and fit 1. To be confirmed of the Bishop so receiving such confirmation and approbation 2. To be admitted to receive the holy communion To be surety for others at baptisme as able to teach them to answer for themselves 3. To have their owne suretie released as they enabled to stand for others sureties 4. To heare Sermons and Scriptures read or expounded more profitably And 5. To read holy Scriptures more comfortably themselves And 6. To understand it better being thus grounded in these principles of Religion taken out of holy Scripture as being the chiefest and most substantiall parts of the same that primarily concern our blessed estate and salvation 7. How the Creed Concerning 1. God the Father I beleeve c. I beleeve Lord help my c. You beleeve in the Father beleeve in me also I and the Father are one Luke 14. 1. c. Ps. The eyes of all things c. Gen. 1. 1. In the beginning c. 2. God the Sonne the whole doctrine of the Evangelists and Apostles in every point expressed in the Gospel 3. God the holy Ghost Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. Ioh. 20. 22. Luke 24. 49. Acts 2. c. As concerning the Church Matth 16. 16 17 18 c. Jo. 17. 15 16 17. Act. 2. 47. Holy cath Church Commun of Saints Mat. 16 19. Luk 18. 13. 15. 10 11. 24. 47. Joh. 20. 23. Act. 2. 38. forgivenesse of sins Joh. 5. 28 6. 40 11. 25. Luk. 14. 14. resurrection of the body and life c. with many places of holy Scripture more 8. How the rest Concerning The CommandmeÌ„ts Exod. 20. 1. God spake c. Deut. 5. 6. I am the Lord c. The Lords Prayer Mat. 69. When ye pray say c. Luk. â—1 1. Our Father c. The Sacraments Baptis Mat. 28. 19 Mar. 16. 15 Acts 2. 41. Act. 10. 47 L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19. 1 Cor. 11. 25. 9. What is the word of God The will or especially the promises and mercâ—es of God revealed 1. In the flesh Christ the incarnate word and truth and shewed both in the creation of the world and redemption of mankinde 2. In the characters of the voice the bookes of holy Scriptures the written word of God contained in the Bible or Book of God in the old and new Testament so called and the Bookes thereof 10. Which or how many are they The Canonicall Bookes of the old Testament so called by the Hebrews the 24. Genesis 2 Samuel Proverbes Exodus 2 Kings Ecclesiastes Levit. 2 Chron. Song of Solomon Numb Ezra Isaiah Deuter. Nehem. Jeremie with Lament Josua Hester Ezechiel Judges Job Daniel Ruth Psalmes The 12. small Prophets The new Testament all of them 21. or by dividing of the Epistles 27. viz. Gospels 4. Acts 1. The Epistles of Saint Paul 14. Peter 2. James 1. John 3. Jude 1. Revelation 1. Apocry phall Esdras Tobit Judith Hester Reliques of
spirit 72. How is Gods will knowne As it is revealed in his holy Word 73. VVhere is that word conteined In the bookes of the Old and New Testament 74. VVhat are the Commandements of God The Law of God given to us and his will in generall as before mentioned for the morall part thereof more particularly expressed in the ten Commandements hereafter recited 75. How long obliged to this duty and diligence So long as we have any being all the dayes of our life 76. VVhy so Because from him wee have received our life and being and so to his honour ought all to bee referred 77. How all our dayes Whether of prosperity in praises or adversity in patience to give him thankes and submit our selves wholly to his holy will and pleasure 78. How life Whether our naturall life so rightly understood or life of grace in Gods Church and service as well applyed that the life of grace here may bee an entrance to the life of glory hereafter 79. Is this the summe of the sureties promise It is into these three parts distributed viz. 1. Our repentance to forsake and renounce all evill the Divell World and the Flesh. 2. Our faith to beleeve all the Articles of our Christian faith 3. Our obedience to keep and walke in Gods holy wil and his Commandements all the dayes of my life SECT 5. The fourth Question Our Christian resolution to performe the vow made for us in baptisme and how we are bound to performe and that many wayes in common morality conscience and reason law and Religion since for our so apparent good and Church and superiour institution and command to which wee are to submit our selves in humility our duty to praise God for our happy estate of salvation given to us in Christ by the administry of the Church and meanes of the Sacraments Confirmed and sealed to our soules and to pray for the grace of continuance so to persevere therein to the 〈◊〉 and here also a reason is rendred why the first part of the sureties promise or vow in Baptisme is passed by and the second part concerning the Creed is so here first and principally insisted on as followeth 1. DOst thou thinke thou art bound to beleeve and doe as they have promised for thee Yes verily by Gods helpe so I will c. 2. What is conteined in this answer A fourefold resolution 1. As a direct and resoulte affirmation of the demand yes verily 2. As a resolute asseveration and protestation to the same and by Gods helpe 3. As a resolute praising of God and giving of thankes I heartily thanke c. 4. As a resolved prayer for grace of continuance and perseverance to the end I pray God c. 3. Is then the party bound by anothers act He is both in morality and conscience reason and Religion 4. Without any deputation Yes since it is for his good and if it had not been promised yet in conscience and else bound to performe that 5. How so 1. In common morality since it was for his good and so in duty for good order and vertues sake to doe it 2. In conscience since for the honour of God and good of our owne soule so obliged 3. In reason since by superiours and those that have authority over us our parents and superiours enjoyned 4. Religion since by the Churches authority so for the honour of God and our owne good ordained 6. But can Infants be bound or those under age by their owne or which is lesse others acts By both when it is for their good otherwise not if to their prejudice and rather by tutors and governours acts then by their owne 7. Why so Because they are intended of wisedome and judgement and knowing what is convenient and trusted with the guiding and government of the Infant or young here yet wanting discretion 8. How appearoth it that they are so bound In very law as well as reason the ground of all good lawes when it is for their good and necessary occasions as meat drinke and apparell teaching and bringing up and the like the Infant and Pupill or heire in nonage as well as the most aged persons bound to performe pay and discharge such dues and promises 9. What is the reason for it Because it is for his apparant good and benefit so if he finde a hand to receive a beneficiall lease in law being an Infant he must also finde a hand to pay the rent and performe the condicioned covenants 10. But how is this for his good In an uncomparable great and high degree as hereby received into the heavenly society of Saints and to have that glorious priviledge hereby signed to him to be the Son of God member of Christ and heire of blessednesse and so as hee receiveth the benefit tyed to performe the Covenants 11. How followeth it that he saith By Gods grace so I will In acknowledgement of 1. The fountaine whence all sufficiency and ability doth flow 2. The readinesse and propensity we ought to have to perform it 11. Have we then no ability of our selves No not so much as to thinke a good thought much lesse to performe any good deed but all our sufficiency is from God 12. What is our duty then to doe To pray for ability from him expect his graces and after the same in humility as considering whence all our ability comes to direct our courses 13. Can we doe this then Not we as of our selves but Gods grace and good Spirit within us that beginneth will performe every good worke to his glory 14. What shall we doe then Only submit our selves to his will be prest to obey and doe as his good Spirit moveth us not to quench the spirit but being ready to say Speake Lord for thy servant heareth accordingly continue in well doing 15. How shall we finde or know this If we praise God for graces received and pray unto him for more as followeth in this answer 16. Why should we praise him Because thanksgiving for graces received is the fruit of the former grace and seed of the latter 17. VVhat doe you praise him for here For calling me to this state of salvation 18. VVhat is this state of salvation The state of a Christian in the love and favour of God by his Covenant of grace whereof the Sacraments are signes and seales 19. How are we else Out of Gods favour weltering in our owne bloud and pollution of sin by nature but restored to his favour thus by grace 20. In or by whom or what meanes Through Jesus Christ our Saviour in whom God is well pleased and for his sake doth blot out all our guilt and offences 21. How are we brought to this estate We are called by God by whom elected and by the Ministry of his Church by his appointment and the voice of his holy Word and thus lastly sealed for his receive these signes the Sacraments with the vertue and effect of them pledges
or tempters will but set on it to tempt the soule and seeke the subversion of the same 34. And this is a necessary consideration Yes and a good preparation to repentance but faith the principall and most necessary matter yet preferred and the rather for that in that one word I beleeve is necessarily included the forsaking of all these things and so that first part of the promise thus else overpassed is yet thereby as effectually as possibly may bee intimated The second part of the Catechism Wherein of the Creed in generall SECT 1. Quest. 5. The Creed of the Apostles and why so called How it is the Symboll or note of a Christian and so called the Symboll or token of their faith and unity in it The twelve Apostles composers of it by tradition and so partition of it into 12. Articles The authority of this Creed and compared with others received of the Church this being the most ancient and summe of them They the illustration of this and all the rule of faith and unity and so with the description of faith premised is set forth and declared How and why first propounded with the nature of saith and the severall sorts of it both historicall faith temporary faith and degrees thereof Faith of miracles and lastly true and saving faith which is onely properly called faith with the extent root and fruit of the same The substance also and degrees of this faith and difference from the others seene by the root fruit and continuance The wsake faith yet be true saith and how it is to be strengthned The strongest faith yet imperfect requiring increase and divers good effects of it How faith is else diversly in holy Scriptures taken with the causes whence produced the efficient God he giver Instrumentall the word and Sacraments Naturall and formall in our apprehension and application finall cause in Gods glory and our jestification The value of workes and of generall ana speciall Or explicate and implicise faith The effects of true and saving faith and how are need both iâ— and workes for a testification of the same both to our selves and our owne soules The comfort assurance of the true faith above the vaine arrogancy and presumption of the others the meanes of preserving it and parts of Creed 1. REcite the Articles of thy Beleefe I beleeve in God the Father Almighty c. 2. What is here contained Summa credendorum the summe of our faith or Christian beleefe 3. How are these Articles usually called Either the Symboll of the Apostles Symbolum Apostolorum or The Apostles Creed 4. Why so called Because it summarily containeth the principall points of Religion handled and propounded in the doctrine and bookes of the Evangelists and Apostles 5. Is there any other reason rendered Yes as though by some compiled by the Apostles themselves yet wheresoever dispersed over the whole world in preaching or propagating the Gospell as an abridgement thereof this holy Symboll might be a rule to their Disciples and a token of their agreement in the one onely and true faith 6. To what end Both by the analogy thereof to direct the doctrine of the teachers and right understanding of the hearers in these principall points of faith and so consequently any heresies arising by these as a touchstone tryed found drosse might be rejected and so thereby to know a true Christian. 7. Js it then thought composed by the Apostles themselves So Saint Augustine and others have beene of opinion but whether by themselves or their disciples out of their writings and preachings it is assuredly found to be most Orthodox and even from their times Most Anciently Universally received 8. Why called a Symboll As a token or badge of their faith and also as jointly compiled by them as aforesaid and so thought according to the number of the 12. distributed into 12. Articles by Saint Augustine and others remembred 9. In what manner To each of the 12. Apostles as to the compilers thereof an Article assigned viz. 1. To Saint Peter I beleeve in God the Father c. 2. John Maker of heaven and earth c. 3. Iames And in Jesus Christ his onely Sonne our Lord c. 4. Andrew Which was conceived c. 5. Philip He suffered under Pontius Pilate c. 6. Thomas He descended into hell the third day c. 7. Bartholomew He ascended into heaven and sitteth c. 8. Matthew From thence he shall come to c. 9. Iames Alph. I beleeve in the holy Ghost c. 10. Simon Zelot The communion of Saints c. 11. Judas Iacobi Forgivenesse of sinnes resurrection of c. 12. Matthias Life everlasting Or thus 1. I beleeve in God c. 2. And in Jesus Christ c. 3. Which was conceived c. 4. He suffered under c. 5. The third day he rose c. 6. He ascended into heaven c. 7. From thence he c. 8. I beleeve in the holy Ghost c. 9. Holy Catholique Church the communion of c. 10. Forgivenesse of sinnes c. 11. Resurrection of bodie c. 12. Life everlasting 10. Of what authority is this Creed If it were penned by the Apostles then as Canonicall Scripture indeed but howsoever of greatest authority next to them above and before all others as most anciently and universally received 11. Are there any other Creeds then Other in forme of words according to severall occasions of the times and compilers but one and the same in substance and matter and so may seem expositions of this former 12. Who were those compilers of them Some of them Generall Councels some others worthy and reverend Fathers lights of the church in those times and for the most part occasioned by heresies arising for the plainer discerning and confutation of the same 13. Which are they The Nycene Creed composed by the Fathers in that Councell Constantine the great Emperor being present and President to explaine the Apostles Creed and extirpate Arrius impiety Athanasian Creed compiled by Saint Athanasius persecuted by the Aâ—ians for a testimony of his sincerity in the truth and to instruct and confirme others Ephesine Chalcedon Agathen and others the like in severall Councels on the like occasions set forth 14. How should I then know and rightly understand which to receive and embrace In receiving this one of the Apostles wee receive all for they are but expositions upon severall occasions or explanations of this former 15. What use of this and those others Divers and sundry uses and no lesse manifold then excellent both for a 1. Rule of faith 2. Preservative from and against heresie 3. Meanes of distinguishing true Christians from heretiques 4. Briefe memoriall at entrance into Christianity to know thereby what 1. To have continually before their eyes for profession 2. To stand in defence of it even to the death 3. To answer at Baptisme 16. In what forme was the Creed first propounded In forme of an answer as that of
the Father God the Son God and the holy Ghost God and Lord and Almighty and the rest But these are only attributed to one of the three persons and not to the others so the Son only is begotten and not the Father nor the holy Ghost and the like of the rest 26. Is there any precedency or priority in the Trinity None for in the Trinity none is a fore or after other none greater or lesse then another but all three co-essentiall co-eternall and co-equall 27. VVhy is the Father first mentioned For orders sake only for in the Deity is no imparity but the Son was from all eternity and before all worlds with the Father God of God Light of light and the Wisedome Word Truth and Councell of God and so was the holy Ghost 28. But is not the Son said under and inferiour to the Father Not as touching his Godhead for so he is equal only inferiour as touching his Man-hood when for our sakes he would assume our nature in the flesh and be humbled 29. But were not the Son and the holy Ghost sent after a certaine time At the fulnesse of time God sent his Son yet his Son eternally was willing and from eternity with the Father decreed and did consent and came voluntarily one God and one with God before all worlds only in his humility and humanity after a time manifested in the flesh so the holy Ghost eternally God yet said after a certain time sent and yet coming himselfe and so more visible apparant to the Church who before all time was God and with God coequall in power and majesty 30. How explaine you further your beleefe in God I beleeve with my heart and professe with my mouth this one God and so I put my whole trust and confidence in him and his mercy grace and truth 31. How expresse you what you conceive in this word I beleeve I beleeve not onely 1. That there is a God which is credere Deum 2. His words are true credere Dei verba esse firma certa vera stabilia 3. God in his promises and words is true which is credere Deo all which the Divels doe beleeve even beyond and better then some reprobates and any reprobates may doe this But which is more I beleeve in God which is credere in Deum to put my trust affiance and confidence in him And confesse it a Deo as the gift of God whence invocation obedience all good works and good life in Deo propter Deum ejus Christum doe proceed which is and ought to be the fruit of faith so shewing it a true saving and justifying faith and whereby the Soule is purified Life sanctified Conscience pacified of a good Christan 32. How apply you this faith To my soule as the subject as it is to bee saved justified sanctified purified and pacified by the same To God as the object and authour of it almighty alsufficient and able to performe this in me 33. How to God referred Both in the Unity of Essence and Trinity of Persons Father Son and Holy Ghost the author and finisher of this faith and object of the same 34. How is this generall Confession first applyed here To the first Person in Trinity the Father so I say I beleeve in God the Father 35. How is the Father here described By his Title of personality Father Attribute of omnipotency Almighty Action of creation Maker of heaven and earth 36. How is the title of Father attributed to God 1. Either indefinitely as creator and producer of all things and so in some sort attributed to the all three persons Esa. 9. 2. Or respectively as the first person is Father by nature of the second and in him by adoption of all his Elect. 37. How many wayes is he Father Three wayes principally Generally of all creatures by creation so Father of light and Spirits Specially by adoption and grace so Father of all the Elect in Christ. Particularly by nature of Christ his Son by eternall generation 38. How is Father understood here All these three wayes though most particularly and as foundation of the rest as Father of his owne and onely Son by nature 39. What note you in that especially Three most observable and wonderfull concurrents in that eternall generation beyond all others 1. That the Father communicates his whole essence to the Sonne who is very God of very God 2. Produceth him within himselfe for without him is no place 3. Hath his Sonne equall to himselfe in being and beginning as equall in essence and majesty so in time and co-eternity that there was no time nor durance when the Father had not this Sonne equall so to himselfe in time by eternall generation 40. What profit to us in this That for his sake his eternall Sonne whom hee loveth so dearly we having his love shall bee saved so as sonnes by creation wee have his power and providence but as Sonnes by adoption in Christ wee have his grace and goodnesse attending over us 41. What speciall comfort therein That as he is our Father and wee are his children wee shall want no manner of thing that is good either for body or soule for this life or the life to come 42. What duty are we hereby obliged unto The duty of sonnes to love honour and obey our Father to strive to be like him or to resemble our Father and beare his image and as our heavenly Father trust in him and cast our cares on him 43. What image of him Of righteousnesse and true holinesse 44. How shall we resemble him 1. By holinesse as he commandeth Be ye holy as I am holy 2. By mercy as be ye mercifull as your heavenly Father is mercifull 3. By love for God is love and so both to love one another and even our enemies doing good to all after his example who raineth and whose Sun shineth on the just and unjust 44. Why or how should we cast our care on him Because as our Father he careth for us and who feedeth the Ravens and clotheth the Lillies will doe much more for his children if they serve him 45. Js all care to be abandoned All superfluous and excessive care of worldly things for if we seeke heavenly things chiefly all other things shall be given sufficiently 46. How may this be further illustrated By the example of Kings children or heyres who having great provision of Kingdome and best things what should they carke for pinnes or trifles and if heaven be provided why carke and care for earth and earthly vanities and if Christ be theirs what can be wanting or withheld 47. What of the attribute Almighty To learne that he is able and can doe al things 1. Whatsoever hee pleaseth his will onely the bound of his active power 2. More then he will by his supreame and absolute power and so nothing is impossible with God 48. Is the Father onely omnipotent No for every attribute saving the
fully dead he had fulfilled the law and curse 2. Later lest his Disciples faith might faile or comfort too long be deprived and their hope to be turned into despaire 6. How the Prophesies Both of Hos. 6. 2. After two dayes c. and the third day he shall rise Jonah 1. 17. and 2. 2. utged the 1 Cor. 15. 4. c. Christ himselfe Matth. the 17. 12. 23. The Son of man shall be slaine and rise againe the third day and Matth. 20. 10. Mark 10. 34 Joh. 2. 19. 7. How the type of Jonah As is declared Matth. 12. 40. as Jonah was three dayes and three nights in the Whales belly so must the Son of man be in the heart of the earth 8. What more considerable in the time That it was 1. The first day of the week the Lords day our new Sabbath the Christians rest the day whereon the creationbegun and the day of the second creation so by Christ perfected our redemption 2. Morning early the first time of the day so day of grace here begun and true light arise in it and enlighten it 3. Extraordinary light of the world as before the Sun rising to shew the new Sun of righteousnesse with his preventing graces riseth so for the illustration of the new world in that true light 4. The first Month with the Jewes as a beginning of the new yeare of joy and eternall Jubilee of all Saints 5. Spring of the yeare so the spring of the new world as the day spring from on high so the worlds new birth and spring in restoring peace and redemption 6. Time of the Passeover when to fulfill the Passeover the true Pascall Lambe was offered the ceremonies so to cease all shadowes abolished the truth it selfe appearing 7. Finally he rested the Jewes Sabbath to the fulfilling but end thereof at his death that brought new life to the Christian Church and Sabbath by his Resurrection What note you in that action his Resurrection The efficiency in the power of divinity whereby according to the decree and will of God his soule reassumed the body and raised it out of the grave The effect in him his body raised from death to life the first fruits of them that beleeve The effect in us spiritually our raising from the death of sin to the new life of grace Corporeally our assurance and earnest of our resurrection at the last to the strengthning of our hope and confirming of our faith The effect in Types thereof for our farther comfort and instruction 9. What was the efficiency The great power of the divinity united to his humanity and by that to us as his members to the raising of him the first fruits and us at last that though it suffered him to sleepe that three dayes death in his passion did not leave his body in the grave nor suffered that Holy One to see corruption and in the same vertue by his merits after our sleepe of death will at last raise us out of the dust 10. How the effect In both his humanity and by him over ours in the mighty power of the divinity and raised him first and so will us at the last 11. What Types thereof Not onely Jonas by those three dayes in the Whales belly representing the time of our Saviours stay in the grave and bosome of the earth but Isaac after a sort at his birth in the deadnesse of Sarahs wombe and Abrams age received from death and more at his binding for the sacrifice on Mount Moriah restored to life and a figure of this onely Sonne of God and Sonne also of Abraham Christ here offered in sacrifice on the Crosse and thus restored to life 12. What other Types were there Both Adam himselfe Enoch Elias and divers other types of him and Emblemes herein of him and of the resurrection 13. How was Adam Though in him we all dye yet whiles he was in the state of perfection see wee in him a type of Christ the second Adam and the resurrection who in a dead sleepe had the woman taken out of his side his spouse named Eva the mother of the living as Christ in this dead sleepe had out of his side sending forth water and bloud the Church his spouse taken as it were out of those wounds by his death who is the mother indeed of the living 14. How was Enoch As one that walked with God and so taken from men was no more seene but raised so to life from state of that mortality 15. How Eliah In that manner taken away from men and mortality by the chariot of God translated to heaven to have this part in the resurrection of the just and be an evident type of Christ and embleme of the same 16. How any others The three in the Old Testament raised to life the widowes sonne of Sarepta the Shunamites son and the man raised by the Prophets body The three in the New Testament Lazarus the widowes son of Naim Jairus daughter all as it were to shew us the power of God in them and so many emblemes of Christs resurrection who was so the seventh of them that were raised or tenth of them all that were types and emblemes of him and his resurrection as a perfect number as from whom they received all the holinesse vertues and power of the resurrection which they were ordained to foreshew as figures of the same 17. What learne we hence Our duties as of mortifying our earthly members in remembrance of his death so a rising from the death of sin in the remembrance and power of his resurrection who dyed for our sinnes and rose againe for our justification who will so raise our soules in this life as both bodies and soules after death at last and also many other comforts hence arising 18. Which are they 1. Both the strengthning and confirmation of our faith in the comfortable remembrance of Christs resurrection already performed and so many other Saints of our owne nature of flesh and bloud with him or emblemes of him 4. Erection of our eye of hope to the state whereunto hee our eldest brother is entred and hath already received and invested divers in life and the resurrection of the just 3. Comfortable walking in this vaile of misery where we must one day meet with death in regard of our assurance in him of a joyfull resurrection 19. What fruit hereof Fourefold 1. heavenly minde set on heavenly not earthly things 2. Holy life new borne babes pure innocent and harmlesse 3. Joy in the graces and Spirit of God and in heavenly not corruptible things 4. Growth and increase in holinesse as branches of the true Vine Christ c. 20. What followeth In the sixt Article the second degree of his exaltation in his ascension to heaven in these words Hee ascended into heaven 21. What herein to be considered 1. The matter action ascension termini from earth to heaven 2. The manner in the presence of many witnesses with the time and
some gifts taken from them Joh. 6. 37. but from the reprobate even that they seemed to have concerning faith and regeneration is taken away utterly Matth. 13. 12. and 29. Luke 8. 18. 31. How may we be assured of the presence of Gods Spirit dwelling in us By the good and holy effects of the same in our soule life and conversation as 1. Our knowledge faith hope charity and other graces 2. Carefull study of godlinesse and innocency 3. Love of God and hatred of sin 4. Comfort in holy actions and delight in Gods house and children 5. Separating our selves and affections from the world and placing them on God 32. How is Gods Spirit said to be quenched in us 1. By neglect and carelesnesse in holy duties and exercises 2. Contempt of the graces and good motions offered which is a despite to that Spirit of grace 3. Ungodly and wicked actions 33. What is the sin against the holy Ghost In generall as he is God all sins against the majesty of God in particular and properly in regard of his person and office as hee is the sanctifier and illuminating Spirit so those haynous and stubborne sins against the open and plaine truth and testimony of conscience of purposed malice wittingly and willingly against and in despite of that good and milde Spirit 34. How said to be unpardonable As commonly hardnesse of heart and finall impenitency is joyned with them and even so it is as a judgement laid on those sins said that we should not even pray for them 35. What learne we hence Many good duties concerning our sanctification and his graces as to Beleeve the holy Scriptures even by his inspiration as the way to God and take heed of neglect Keepe our bodies and soules holy and pure as Temples of the holy Ghost and not to defile them Use all our gifts to the honour of God for of him we have received them the graces of his Spirit and not abuse them to vanity Submit our selves to the government of Gods Spirit and not be proud or stubborne and so despise that Spirit of grace Seeke encrease in graces daily and confirmation and not to quench the Spirit or fall away 36. What profit hereof The joy and comfort of our Spirit called joy in the holy Ghost by his blessed operation making application of all Christs merits and mercies to our soules adorned with his graces giving us assurance thereof by his power in holinesse and newnesse of life or sanctification the earnest peny of glorification 36. What followeth The fourth and last part of the Creed in those foure last Articles concerning the Church of God and his graces bestowed on the same in these words The holy Catholique Church the Communion of Saints forgivenesse of sins resurrection of the body and life everlasting Amen SECT 11. The 9. Article concerning the Catholique Church The analysis of the 9. and following and here first of the Catholique Church and how we professe our beleefe concerning the same so how here is a Church or company of the faithfull separated from the world and vnited in God and Christ their head and so gathered or called thence named Ecclesia being but one universall or Catholique one though consisting of many particular branches so comprehending all times places and persons whence our Church one with that of the Iewes and our faith the same with Abrahams being all one in Christ the head and substance of the covenant how said to be visible or invisible militant or triumphant how also Catholique and holy and the notes of the true Church described whereby from all other companies or not so rightly named Churches distinguished by the true preaching of the word and right and due administration of the Sacraments and for the Notes of universality autiquity visibility succession consent and the like if without holinesse no perfect marks since so to be found in many false Synagogues and so what may be said of the Church of Rome and her holinesse and Religion and some other opposites or enemies to the same And of the promise of the holy Spirits presence in the Church to the end Of the world Of the communion of Saints what it is and between whom both between Saints themselves and them and Christ and so with God whence all happinesse peace and unity influence of grace and effects or fruits of holinesse all Saints in heaven and earth by their union in Christ to God combined so in the Comfort and fruition of this faith enjoying that glorious 〈◊〉 name and calling and happy assurance and priviledge of the Saints being many good uses to be made of the same three last Articles containing three great priviledges of the Church 1. VVHat doth the last part of the Creed concerne The Church of God and therein considered either the body of it called the holy Catholique Church and united in the communion of Saints Or the priviledges and graces indulged on the same 1. The forgivenesse of sins 2. The resurrection of body 3. The life everlasting 2. What herein to be then considered The Action as how we beleeve Object as aforesaid the Church her priviledges 3. What of the action That here we say not beleeve in that is put trust and confidence therein but onely beleeve the same that is that there is a holy Catholique Church of God so elected called and sanctified where of Christ the Lord and head that it is united into that communion of Saints his members united among themselves and to their head Christ and that in the same and no where else to bee fought or found salvation and so those priviledges consequently that there is truly forgivenesse of sins the blessed hope of resurrection and assurance of life everlasting 4. What difference to be noted herein That to beleeve in God or on him as the highest degree of faith is onely proper to God and so we can put our trust or confidence in him and no other but to beleeve the holy Catholique Church and the other points of faith is in a second degree and though with the same certainty and assent to the truth yet not with that confidence or trust in them for their power or any thing else which were to make idols of them and set them up in the place of God 5. What of the object the Church For the body and substance of the same these positions 1. That there is a Church 2. What that Church is and the Name Nature Parts Proprieties and Notes of the same 3. What union is in it viz. a communion of Saints 6. How shew you that there is a Church It is evident to the eye of Nature and Reason as well as Faith even to naturall men that see the Church and company of the faithfull separated from them and their prophane conversation and reason even testifying to the sense the causes of this separation the honour and service of God the supreme good with expectation of reward which faith most cleerly
setteth forth the glory of God and salvation of soules in the same 7. How doth faith see it so cleerly In all the Scriptures even from the time of Adam in Paradise and Noah in the Ark Abraham the father of the faithfull to these dayes though in narrow bounds of one House Arke or family in the flourishing estate of the Jews in one people or Common-wealth yet still a true Church and company of faithfull beleevers and servants of God but now since by Gods mercies in Christ most flourishing spred over the face of the whole earth as we both see at this day and reade in the histories of the Old and New Testament 8. What Church or Churches One and the same though distinguished in times 1. In the Old Testament in Adam Noah and Abrahams housholds and chiefe of their families in Israel and all his sons the state of the Jewes 2. In the New Testament among The Nations of the Jewes Many 1. Apostles 2. Disciples 3. Beleevers All Nations else the Churches to the very ends of the earth and so far as as we are dispersed As those of Corinth Ephesus Rome c. Achaia Macedonia Antioch c. Asia the 7. Churches in Rev. 1. Which all together make up the Catholique Church 9. What signifies or whence this name Church Ecclesia Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the calling together as out of the world into the Lords house and company so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying in Greeke the Lords house whence name of our Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his congregation 10. What is the Church then That company of Saints elected of God to eternall life called and gathered together out of all mankinde by the preaching of the word saved by the Messiah Christ and in his faith preserved defended and sanctified here to be glorified in heaven and out of the Church there is no salvation 11. Js there but one Church But one true Church whereof Christ Jesus is the head yet of which Catholique Church all particular Churches professing the true faith are parts and all faithfull persons members and all Synagogues though they call themselves Churches if they want that head or the true faith doe falsly chalenge that title as the harlot may of an honest woman but are indeed but Synagogues of Satan 12. How heare we then of many Churches even in the Scriptures and Apostles writings As the particular Churches in several Countries part or members of this one universall Church in that and many other respects so distinguished and divided 13. In what respects Most usually in regard of the 1. Time the Church of the 1. Jewes and 2. Christans 2. Extent universall Church Catholicke Particular Church c. 3. Apparant to men visible on earth in the professors Invisible to men 4. Places Heaven among the Saints and Angels Earth among men 5. Exercises in it Militant in grace Triumphant in glory As other distinctions also in regard of the circumstances may be of this one and the same Church 14. How could the Iewes Church and the Christians be one As both were united in Christ the head profession of the true faith and so elected called and ordained of God 15. How could Christ be the head or his faith in the Church of the Jewes As the Fathers and Patriarkes and all holy men before Christ trusted in the Messias Christ that was to come and in that faith walked with God and attained heaven as all Saints since in the faith of the Messias already come so all of one faith and under one head 16. Is our faith then the same with Abrahams The very same in substance onely diversified by the distinction of time and respect of the same Messias onely exhibitum or exhibendum as already showne or to be exhibited their faith farther off and in hope our more plainly and fully informed all shadowes and vailes removed the substance presented 17. But faith is of things not seene And so are the mysteries of this faith even in the very Messiah though seene with mortall eye yet much more unseene not onely for his divinity but divine actions office and doctrine also onely apprehensible by the eye of faith 18. What are the particular Churches Members of the Univerall Church of which Christ is the head planted by the ministry of good men in the power of God and his word in all parts of the world and in all times preserved by his grace in one part or other so all those famous Churches of Asia Phrygia and Pamphilia of Rome Ephesus Corinth Greece and generally in Europe Asia Africa and now America also and that were in all times as well of the Fathers and Patriarkes even Adam Noah Abraham Moses the Jewes and to our times make up this one Catholicke Church of God or to goe further even all men and Angels elected and saved 19. How expresse you the Church visible or invisible The invisible company of Saints elected of God to eternall life onely knowne to God and not to be discerned of men therefore called invisible whereas all professors of the faith living in the Church and seene in that society charity bindes us to acknowledge as the outward signes and profession shew to be the Church and which we call the visible Church 20. Is the visible Church perfect Nothing lesse for as shee is in the uncleane world she must needs be corrupted with that aire and in her are vessels of honour and dishonour and so as in regard of both shee is called a Net Mat. 13. 47. yet in regard of the better part also called the Kingdome of Heaven 21. How those other distinctions of the Church As in respect of place Heaven where Saints and Angels and earth where men are members of it so in regard of their exercises on earth the Church militant yet in her spirituall warfare and under the crosse but aspiring towards heaven the triumphant part thither already aspired having past the troubles of the world in joy and felicity both together when complete and united make up the Catholique Church 22. How said Catholique In regard of universality of times places and persons as well as Catholique doctrine of truth therein propounded 23. How holy In regard of the holinesse there to be found in the Head Christ the Lord imparting holinesse to the members Holy Father electing it Holy Ghost sanctifying it Holy Faith professed in it Holy Scriptures taught in it Sacraments and Ceremonies Prayers and actions used and exercised in it Life and conversation of the Members in comparison of the rest of the world 24. What are notes of the true Church The true preaching of the word of God and right use and administration of the Sacraments which cannot be well exercised but under a godly discipline and joyned with holy life and conversation 25. How is this proved For that thereby the Church is called together and distinguisht from all other companies whatsoever the word being the meanes the Sacraments
11. and 12. Articles of the Creed concerning the Priviledges of the Church and first forgivenesse of sinnes by washing us in Christs blood covering of our sinnes and imputation of his righteousnesse to those that are his and none others we being not able to satisfie for our owne but needing God powerfully the Church ministerially to forgive them where faith in Christ is required the condition whence the use of much comfort and consequently the blessed hope of resurrection the second priviledge manner certainty and reason wherof are here observed taken from Gods justice equity and mercy As also farther illustrated by divers examples and similitudes presenting to us a shew of the resurrection so the order of it and excellent estate therein more amply expressed in respect of the godly and what good duties to be hence learned and what good uses to be made of the same Whence also consequently our joyfull hope of life everlasting The last Articls where life of joyntly of soule and body raised and united in joy unspeakable and endlesse in heaven is by that to be understood which is also called the union With God and fruition of the glorious Godhead and blessednesse eternal which is the life of Angels though the meanes or cause of it as Christ or the word sometimes figuratively called life and life eternall or as it may be inchoate herein in the kingdome of grace as consummato in glory whereas the contrary and estate of the damned not properly a life but death or ever dying life and so not mentioned in the Creed where onely the comfort of the godly intended the use they make and duty they ought o learne in seeking striving for it in assurancâ— of which their blessed faith and hope they say Amen 1. VVHat is contained in these three last Articles Three priviledges granted to the Church and not elsewhere to be found or attained each Article one viz. 10. Forgivenesse of sinnes 11. Resurrection of body 12. Life everlasting 2. What is forgivenesse of sins Gods passing by our sins without calling them to his remembrance to shame or punish us for them but on the contrariwise imputing righteousnesse to us and accounting and allowing us just 3. Wherein consisteth it In these two things the Covering or cancelling and discharging of sinne Imputation and gift of justice 4. How is the covering or discharging of sin In taking away both the spot and staine of guilt and consequently the removing all punishment 5. How is it done By washing our soules in Christs bloud purging them by his merits and drowning them in the sea of his infinite love and mercy and as wee are in Christ he beholdeth no staine in us hee seeth no iniquity in Iacob and the cause of sin removed punishment the effect and death eternall the due to sin must needs be done away 6. How the imputation of Christs justice and his merits As in him our sins done away so in him is justice given by putting on him and his robes of righteousnesse as we are in him part of that holy society the communion of Saints and members of the true Catholique Church 7. To whom is then forgivenesse of sins Onely to the true members of the Catholique Church for so to them that are in Christ thence is no condemnation because they are of that body and in him in whom God is well pleased and so to all others who are not in him what can bee expected but condemnation 8. Can we not satisfie for our owne sins How can we satisfie for sin that without him and his grace are not able to thinke a good thought and when our best workes in comparison of true holinesse are but as poluted and filthy clouts before him and when wee have done the most we can it is but our duty yea when the best we can we are but unprofitable servants where is then our merit of our selves or ability to satisfie for our misdeeds 9. Who forgiveth sin Onely God the Father Son and Holy Spirit who having power to make the Law have power to forgive the offence 10. How is the Church said or men to forgive sinnes The Church ministerially and that divers ways from God as by The ministry of the word procuring it by offering and ordering the doctrine of repentance and forgivenesse of sin and converting sinners to God The exercising the power of the keyes by Gods order and commission for the benefit of the Church to humble the soule The applying the same to the penitent and so in the power of Gods commission to give and pronounce absolution to the benefit and comfort of the soule desiring the same 11. How the keyes or power of them exercised In foro 1. Exteriori in facie Ecclesiae more publiquely in the sight of the Church to the reforming of offences and removing of scandals 2. Interiori conscientiae more privately to the comfort of the soule and quieting the conscience of the humble penitent 12. How men how doe they forgive Onely partially in regard of some part of some offences concerning them but God forgiveth to the truly penitent totally in respect of all parts of both guilt and punishment and fully whatsoever either the Church holily intendeth or men neglect or wilfully refuse to forgive if he please 13. How stands this with Gods justice As in justice even to the utmost satisfied in the sufferings of Christ and in mercy as he gave and accepteth him and in his merits for us 14. What is then required to forgivenesse of sins A lively faith in Christ whereby we apprehend him and his merits and perfections thereby applyed and made ours whence commeth true repentance forsaking sinne and cleaving stedfastly to God 15. What certainty of it Gods gracious promises in Christ effectually applyed and sealed to the soule by the ministry of the Church in the holy use of his Word and Sacraments 16. What learne we hence In this life seeking this priviledge in the Church 1. To make our calling and election sure in Christ. 2. To become truly a member of his so to have our sins forgiven 3. Obtaine peace of conscience thus and both with God and men 4. To disclaime our owne merits so in humblenesse crave and have Christs justice 5. To try our faith by our repentance and so by our assurance of forgivenesse and thus seeking we shall surely attaine it both from God and his Church and have peace with God and men 17. What followeth of this Resurrection of body as a consequent of forgivenesse of sins for as death entred by sin so sinne also taken away the punishment also to be removed which being of the body in part shall also in that part be dissolved at the last and the body raised 18. But how and when shall it be By the mighty power of God and in his word by the voice of his Angell and sound of his trumpet at the end of the world 19. How can this be Though wormes have eaten it or
before the promulgation of it in that forme at Mount Sinai as well as since and how far in force still with us Christians who though we are freed from the curse bare letter and slavish feare are yet bound to the duties and effect thereof by the Law of Grace that so agree Christ being the scope and end of both how and why it was written in the two Tables and that twice and how divided 1. YOu said that your Godfathers and Godmothers did promise that you should keepe Gods Commandements Yes in that third part of the vow and promise in Baptisme whence we come to consider in this third place the Commandements of God 2. Tell me how many there be Ten. 3. How appeareth that By the prescript word of God himselfe and his servant Moses by whom they are named the ten Commandements the ten words or decalogue signifying as much 4. What doe they containe The whole Will or Law of God or duty of man 5. What Law The morall Law binding the soule and conscience to the performance of such duties as are perpetuall and so this Law above all others perpetuall 6. What other differences of Lawes are there 1. Both Laws humane politique and municipall of divers formes according to the customes and manners of divers peoples and Countries 2. Divine or given by God himselfe of divers sorts Which are they Not onely that Law of nature written by God himselfe in the heart of all creatures but also other positive and written Lawes both the Law of workes doe this and live to the first Adam and all his posterity Of Grace beleeve and have life by the second Adam to all Saints 7. How was the first Law of works promulgated By God himselfe in Paradise to Adam onely abstaine or eat not of the forbidden tree By God himselfe to the Jewes upon mount Sinai the morall Law or ten Commandements 8. What was the event Both brake the Law and none was able to keep it wholly whence was need of the Messiah the promised seed who should satisfie for their misdeeds and breach of the Law of workes by their taking hold of the Covenant and Law of Grace 9. How was that shewed In the promises to Adam thy seed shall break the Serpents head or power of Sinne and the Divell and to all the Fathers consequently made of Christ as likewise by those many sacrifices and types and shadows of the Messiah and his offering sacrifice as well as those other Laws of the Jews to the talsing notice of punishing of sin offences thus entred into the world by Adams offence and hence that other division of the law springeth 10. What division Of the Jewes Law which was thence accordingly divided into The morall Law The ceremoniall Law The judiciall Law 11. Why are we to take notice of the Jews or their Lawes As they were the true Israelites the Church of God to whom both the Law and Testimonies the Arke and Temple of God and all tokens of his grace and favour were committed yea all the priviledges that belong to the whole Church once appropriated to that holy elect and chosen people as from whom the Messiah according to the flesh should spring to be the joy and light of all Nations and in whom all Adams posterity should be blessed 12. Was the whole Church straitned in so narrow limits as one little people It seems so to the good providence of God as once in one Adam and since in one Arke onely eight persons the whole Church yet cursed Chaâ— also among them and then one Abrahams family and one people of the Jewes and among them many unbeleevers to shew the few number of the truly faithfull and now though all Nations admitted yet but one Church a little flocke guided also by one rule and Law the Covenant of Grace 13. What were those Laws then of that Church of God among the Jews 1. The morall Law binding to performance of all good duties towards God and man 2. The ceremoniall setting forth the sacrifices for sinnes in the breaches of the former and directions in Gods house and service 3. Judiciall deciding controversies about politicall and temporall matters and inflicting punishments upon offenders against the same or the former which punishments of offences or sacrifices for sinne the greater part of these latter Lawes had beene of no use if the morall Law could have been performed and breaches thereof whether by ignorance uncharity and contentions or else could have been avoided 14. How long were these Laws to continue The judiciall Law so long as the State or Common-wealth of the Jewes as fitted to their state manner or customes the ceremoniall Law during the time of that their Temple or Tabernacle whose ceremonies and sacrifices as types and shadowes were referted to the substance and ended in Christ and the revelation of the Messiah who opened the second Tabernacle his Church but the morall Law binding to the duty of vertue and godlinesse abideth and standeth fast for ever 15. How then was it said a Law of the Jews As they were then accepted and were indeed the true Church of God for as considering 1. The letter it was delivered to them as Gods owne and peculiar people having such priviledges as no other people ever had and but the same or such as the Church hath now 2. The substance it was delivered to the Church in generall then in them and so to all people who must serve God in holinesse and righteousnesse and so standeth firme in that point for ever 16. What the difference between the judiciall and morall Law 1. The judiciall was chiefly in foro exteriori judiciae the morall in foro interiori conscientiae exercised and appointed 2. Judiciall was founded on the morall to certifie the outward breaches of the same 3. Judiciall was fitted to divers manners and customes of the people the morall to the heart and soule of all people in obedience to God 4. Judiciall is more particular and the morall more generall and divers such other respects from these flowing for difference may be seen 17. Why should the judiciall so soone end 1. Because the Common-wealth of the Jews to which it was particularly referred and to whose customes appropriated is ended 2. The ceremoniall to which it was also tied and allied as concerning manumission in the year of Jubilee and the like is also vanished 3. Diversity of manners and customes in other peoples and propensity to particular vices and diversified by divers respects doe often require divers and other Lawes and punishments 18. But are we no more then tyed to obey or respect it then any other strange Law whatsoever Though we be not tyed to the observation of it as abrogated yet we may therein see and respect the equity and excellency of it and wisdome of the Law-giver above all other lawes whatsoever and though we leave it in the very letter or circumstances yet in the substance we observe it
and vertue thus comparative in respect of that name referred to his Attributes though otherwise usually accepted for his name 23. How are his attributes else showne By his appropriating or entituling himselfe to Israel or Israel to himselfe calling himselfe thy God O Israel and who brought the deliverance whereby he is not onely said the Lord or God but their Lord and their God their deliverer and defendor and as David speaketh the lifter up of their head 24. What learne we hence By that neare bond that we are obliged unto him so loving and good a God that calleth himselfe ours what should be our intimate affection duty and allegiance and how we should be his 25. But how doth this concern us As Israel was the true people of God the naturall vine and we the branches ingrafted in the same and so all true beleevers are in Christ the Israel of God as well as what was literally spoken of them is typically of the whole Church to be understood as is hereafter shewed 26. What the actions here Of deliverance from a most wretched estate and slavery into liberty and peace from all oppressors and oppression to worship and serve him so From Egypt and her proud King Pharaoh From Egypt and tyrannicall oppressors the Egyptians From Egypt and constrained Taske-masters of their owne Nation From Egypt and that house of bondage temporally and corporally of the bodies spiritually of the soules in danger of Idolatry and other abominations abounding there 27. How is this understood Literally of the Israelites so indeed delivered by the hand of Moses in the mighty power of God and mystically of all true Israelites in Spirit having many and mighty deliverances from all enemies spirituall and temporall by the hand of God and in Christ. 28. Who are the true Israelites in spirit All the faithfull engrafted into Christ and so the seed of Abraham who as many deliverances in body so more especially in soule are delivered by Christ out of The spirituall Egypt or Sodome of this world and her Prince the Divell wickednes and vanity and from her 1. Tyranny of sin death and hell 2. Oppressors and 3. Taske-masters 1. Of the Egyptians all externall Agents 2. Of the owne bloud evill lusts fighting against the Spirit House of bondage whether the Flesh and body of death house of clay that depresseth the Sipirit World wherein all wicked Agents and Instruments under the Divell their Prince threaten both spiritual and corporall and endanger us both in temporall and eternall bondage of sin and her punishments 29. What hence enforced As honour to this Lord and love to our God so all duties of love and thankefulnesse for these blessings and deliverances and in especiall obedience in all those respects to his Lawes As if Lord his honour and feare As if God his greatnesse and power As if our God and deliverer love and duty require our best respect reverence and obedience to his Lawes that doe so ensue 30. What else learne we from hence Gods mercy singularly manifested in thus dealing with us and those that are his to win us to grace and obedience our duty in following his example by all meanes to seeke how to procure our owne and others good to his glory 32. How his so especiall mercy In that in delivery of his Law and Commandements there he doth not onely shew what is good or his will and pleasing to him which is a favour and mercy or command it barely which he may doe with all authority in equity but much more seeketh by all meanes to allure us by his mercies favours and promises of life and goodnesse and putting us who are too forgetfull in minde of his many blessings and deliverances 33. What our duty hence For Ministers and all others to seeke by all meanes to bring themselves and many to God setting forth and calling to minde his manifold mercies and graces His goodnesse enforcing love of him His power and authority requiring obedience His excellencies winning honour and admiration His workes requiring reverent consideration His Law our meditation and best attention His deliverances binding us to all best duties of joy thankes praises and the like and that so what justice requires of duty may be performed towards him if possible with all sincere affection and good will 34. For what profit or to what end should wee doe this That by often and continuall meditations in his Law wee may know what the good and perfect will of God is who will so make it easie to us and us to understand wisedome secretly and the excellent and wonderfull things of his Law 35 How should we best understand his Law By seeking to know it in the internall meaning not so much according to the letter as in the intention and illumination of the Spirt for the letter seemeth sometimes dead but the spirit giveth life and as it is said holy Davids Psalmes ought to bee sung with his spirit or with the spirit and understanding to bee rightly used and so Saint Pauls writings to be read with his spirit to be truly understood so much more this holy writing the Law by Gods Spirit that endited it 36. VVhat rules or instructions have you for the better understanding of it There are certaine briefe rules and directions given for the right and true understanding of it or to guide the soule into due and orderly meditation of the things therein contained and may serve both Ministers in their interpretation and others in conceiving the true sense and interpretation or meaning thereof and where these come short of attaining this it is to bee further sought for by prayer in humility as from more speciall and internall illumination of Gods Spirit which can only bring the best knowledge of these things and contentation to the soule 37. Explaine this farther As required Davids spirit rightly to understand Davids Psalmes and Saint Pauls spirit or the Spirit of God rightly to conceive of Saint Pauls writings or holy Scriptures so for the spirituall and true understanding of the Law not onely according to the letter the letter killing or dead but the spirit giving life in the spirituall sense intending or comprehending all goodnesse here are further directions for such spirituall meaning required and as in law this one word the whole law and duty of man comprehended so in one word here not seldome to be seene in one vertue all the branches in one sinne all the kindes or what ever neere of kin comprised and therewith all signes meanes occasions and provocations to it so spiritually to be understood and by and with the vertue commanded and by and with the vice prohibited as well as by any vertue commanded the opposite vice and all his sequell discommended forbidden and by the vice or sin forbidden the opposite vertue and all of kin commanded and commended to bee embraced by our selves and all others in the Communion of Saints so there are such rules to this purpose
shalt have no other Gods but me SECT 3. The first Commandement The division of the two Tables and how many Commandements comprised in the first Table and divers opinions concerning the same and foure Commandements proved properly to be in the first Table the first Commandement and full Analysis of it amply expounding the duties and opposite abuses therein literally or else intimated or expressed what it is to have the Lord for our God and the opposite Atheisme or having no God what also to have him alone and the opposite Polytheisme and Idolatry of divers sorts both among the Heathens and other carnall professors and false Christians making Religion but a cloake for their villany or maske for their sin and folly what it is to love know and honour God with the opposite thereof ignorance errors and prophanenes of all sorts springing from ignorance nothing rightly stiled the mother of devotion other malignant sins bordering on prophanenes And the love of God if with all the minde heart soule and strength seen in divers good Christians vertues and duties that with their opposites are here described as in knowledge beleeving 〈◊〉 and 〈…〉 feare and rejoycing in him humility and mecknesse patience and constancy with perseverance and without murmuring obedience and thankefulfulnesse with a zeale of his glory and holy and godly life the branches and fruits of his love the very ground-worke of all the rest of the Commandements 1. VVHat is contained in the first Table By all confessed our duty towards God as in the second our duty towards our neighbour 2. How many Commandements are there in the first Table Though by some controverted yet as may most plainly appeare both by the words of command as well as the substance of the matter foure Commandements 3. What difference then is there of opinions Some distinguishing the first Table into three the second into seven Commandements as Saint Augustine sometimes did the Lutherans and Church of Rome doe others as we and generally all the Fathers the Jews themselves and the matter it self shewes properly dividing the first Table into foure the second into six Commandements 4. What reasons had they for the first Saint Augustine as it seems in holy and reverend respect to the Trinity and that sacred number three so in that comprising the Commandements pertaining to the honour of the Trinity as in that other sacred number seven the rest of the Commandements comprehending the duties to men in this septimana or weeke of the world the others insisting in his steps and for private reasons of their owne and in defence or at least respect of Images 5. What pretence for leaving out a Commandment As in the first Commandement including the second and proposing the second but an exposition of the first so by the first Commandement understanding all Atheisme Idolatry both internall and externall forbidden and true worship commanded and the second Commandement an explication of the former concerning that part chiefly externall Idolatry and worship and so are faine to divide concupisence in the last Commandement according to the severall objects of lust or covetousnesse and make two Commandements out of one so to supply the defect of this second Commandement thus lost or imbezled 6. How prove you rather foure Commandements in the first Table 1. By the foure words of absolute command set downe as in the 1. Commandement Thou shalt have none c. 2. Thou shalt not make c. 3. Thou shalt not take c. 4. Remember that thou sanctifie c. 2. By the things therein commanded viz. Who is to be worshipped the Lord Jehovah in the first Commandement How his solemne worship his owne prescript not Idolatrously second Commandement How far in our lives to honour him to glorifie his name third Commandement When to worship him solemnly on his Sabbath fourth Commandement 7. What the first Commandement Thou shalt have no other Gods but me 8. What Commandement is it A negative Commandement under it according to the first rule comprehending an affirmative so to have no other or strange gods but Jehovah for our God and him alone 9. What the negative part In the prohibition of these five things as forbidding 1. All Atheisme having no God 2. All Polytheisme having many gods 3. All Idolatry having strange gods or idols 4. All Ignorance no knowledge of the true God in the mind 5. All Prophanenesse no honour or expression of it in the life 10. What the affirmative part In these three things commanded 1. To have Jehovah for our God 2. To have him alone for our Lord and God 3. To honour and love him by all meanes in soule and mind as we ought or as agreeable to our duty and his Majesty or in these five parts 1. To have Jehovah and 2. Him alone 3. To Abhorre Idolls 4. Seek to know him faith 5. Seeke to honour him love and duty 11. How are the positive and opposite parts seene or opposed To 1. To have Jehovah for our God 2. Have him alone 3. Honour and love him opposite to 1. Atheisme having no God 2. both 1. Polytheisme many gods 2. Idolatry idols and strange gods 3. both 1. Ignorāce not knowing or loving him 2. Prophanenesse not honouring him 12 How is this further demonstrated 1. As to have Jehovah opposite to having no God 2. As to have him alone so not many gods 3. As to have no other god or strange gods so no idols 4. And if we have him need must it be if in minde to know and love him 5. And so as internall love externall honour opposite to Ignorance and Prophanenesse 13. What is it to have the Lord for our God 1. To set him up in our hearts who is Jehovah the Lord. 2. To set our hearts on him to honour love and feare him as the Lord. 3. To set and apply our whole selves to his worship 14. What the opposite of this Atheisme the not having the Lord and in effect having no God 15. How many sorts of Atheisme 1. Either open Atheisme as of ungratious reprobates 2. Or secret heart Atheisme in any 1. Doubting and questioning the divine Majejesty and his truth by whom they are and subsist 2. Conceiving otherwise of God then wee ought either of his Essence or Persons as Infidels or Hereticks 3. Denying him by prophane life 16. What is it to have him alone Setting him onely and him alone in our hearts and his honour before our eyes denying both our selves and all other things that shall offer to put him out of our hearts or obscure his honour 17. What opposite to this 1. Both Polytheisme having many or any other gods with him or besides him to his dishonour 2. Idolatry setting up other gods Idols or vanities in our hearts to worship them in his stead 18. What Polytheisme With God to joyne any other as those that 1. Either made two Gods one the beginning of all good the other of all ill 2. With God
Commandement thou shalt not take the name of c. The commination against the breach or neglect for the Lord will not hold him c. 2. What manner of Commandement A negative inferring and enforcing his opposite affirmative viz. not to dishonour or vainly abuse Gods most holy Name but to honour it and use all the holy meanes for the sanctifying of the same throughout all our whole life 3. What is the negative part In the forbidding all abuse of the most holy Name of God whether it be 1. By blasphemy against him his holy word holy things 2. Cursing and banning 3. By filthy swearing whether 1. Falsely 2. Deceitfully 3. Rashly 4. Cunningly 5. Or in any vaine manner and protestation 4. Foolish vowing and impossible unlawfull vowes 5. Or just vowes neglected or not performed 4. What the affirmative part The sanctifying of his name and setting forth of his honour with all our heart and expressed in our words and writings life and workes both by glorifying him his holy name and word By blessing and praising him By religious and godly swearing by him in his truth and to his glory By holy and just vowes and performance of them 5. How the parts opposite or opposed seen As we see glorifying his name opposite to blasphemy Blessing opposite to cursing Religious and godly swearing opposite to rash vaine and prophane oaths Holy and just vowes opposite to unlawfull ones and performance to the breach of them 6. What is understood by Gods name Either himselfe or his Attributes which are himself and whereby he is renowned as his Justice Mercy Power Glory goodnesse c. his Titles as Jehovah Jah Lord God I am c. The meanes whereby he is made known to his Church his holy Word Ordinances Religion and even all his creatures in all his workes As those of his Creation his creatures heaven and earth Characters of his power and glory Gubernation and providence blessings and judgements 7. How is his name signifying himselfe or his Attributes abused By unreverent and ungodly thoughts unholy and unreverent speeches unholy and prophane life 8. How honoured and well used In our hearts by thinking and conceiving of them reverently acknowledging beleeving and remembring him and them effectually In our mouthes confessing and speaking of them and him holy and reverently In our lives conformable to that holy profession 9. How is his name as it signifieth his glory abused By our pride or vain glory neglect or unthankfulnesse as also by idle and unsavoury speeches of him or dissembling suppressing denying or oppugning his truth and by our sinnes to his dishonour 10. How contrariwise herein to be honoured By our desire of his glory speech to his praise and deeds to his honour bringing forth good fruits to his glory and good example of others whereby he glorified in us and by others 11. How dishonoured in his Titles By neglect of them unreverent and carelesse use of them in any wicked light or ridiculous sort or manner By superstitious use of them to charmes exorcismes ungodlinesse By hypocrisie taking his name and profession on us in vaine 12. How honoured by them By our taking them in and to our hearts using them in our speech words and writings and professing them in godly life with all reverence holinesse and humility as in serious in most religious and godly manner 13. How is his word abused In our neglect or contempt of it In our unprofitablenesse and vaine use of it In our evill use to confute truth confirm errors scoffes or jests charmes or inchantments In our disobedience impenitency and prophanenesse notwithstanding our profession of it 14. How well used 1. By our study care and meditation in it Psal. 1. 2. Words ministering grace to the hearers seasoned with the power and efficacy of it 3. Obedience and deeds conformable to the same 15. How in his Ordinances honoured or dishonoured By our due observation to his honour or neglect or contempt of them whereby we dishonour him 16. How in his Religion honoured or dishonoured By upright and inoffensive conversation answerable to our profession to his honour by hypocrisie dissolute and prophane life of carnall gospellers his dishonour in the scandall of Religion 17. How honoured in his workes of Creation By holy meditation and mentioning of them to his glory and our instruction and by pure and sanctified use of them by the word and prayer to our comfort refreshing and blessing 18. How dishonoured in them By our neglect and carelessenesse to consider them prophane and irreligious use or abuse of them to sinne and shame presumptuous use in unthankefulnesse or superstitious use invanity idolatry witchcraft or the like 19. How honoured or dishonoured in his workes of gubernation his blessing or judgements First honoured in the reverent and thankefull receiving and regard of all his blessings whether to our selves or others in joy thankefulnesse and praises dishonoured in the neglect thereof Secondly for his judgements of punishments honoured by our patient bearing them humiliation and magnifying his justice and condoling with others dishonoured by our carelesnesse incorrigiblenesse impatience or murmuring under his hand and chastisements or mockings scoffing scorning or rejoycing at others afflictions Thirdly for his judgements in his particular providence over our estates and fortunes by lots or such like determinations honoured in the lawfull use for deciding controversies elections and the like and submission to his judgement in the same dishonoured by abusing and abusive lots to casting of fortunes and such other trifling and so abused and unlawfull games and idle haunting the same 20. What meane you then by taking Gods name in vaine The dishonour and abuse thereof in generall by all or any of the meanes and usages aforesaid according to the severall acceptations of the same In particular by blasphemy cursing filthy swearing rash and foolish vowes 22. What is blasphemy It is in generall as the word signifieth evill and hurtfull speaking 1. Against man to the damnifying of his good name disparaging and disgracing him so sometimes used 2. Against God to the derogation of his Majesty and so the false acrusation of Naboth went he had blasphemed God and the King but for evill speaking against God and holy things most usually and especially accepted 22. How is blasphemy against God Whatsoever derogatorily spoken uttered or done either against his Person Power and Majesty Attributes Name and Word As Pharaoh Exod. 3. Who is the Lord that I should c. Sennacharib 2 Kings â—9 Who is God of Israel In contempt the Jewes that said of Christ and God let God save him is he will have him and he saved others himselfe he cannot of the Gospell in despite calling it Avangelion and Jesus Jeshu c. as lastly in some sort propahnenesse whereby the name of God and Religion the truth and Christianity is blasphemed Rom. 2. 24. the name of God thus blasphemed among the Gentiles and Davids adultery 2 Sam. 12. so causing
first taken that we doe not murther 3. What manner of Commandement A negative inferring his opposite affirmative viz. thou shalt not only doe no murther or any thing prejudiciall to the life or health or person of thy neighbour or seeke his bloud but by all meanes wish well unto him and seeke the good and preservation of his health life and welfare 4. What the negative part and what here forbidden All murder or injury and hurt to life offered in thought word or deed by plotting wishing counsell or practise against ones 1. neighbour 2. own selfe and that either outwardly in body or inwardly in soul. VVhat the affirmative part or here commanded All preservation or saving of life or benefit to it afforded whether by welwishing counsel or helping hand and so in heart word or deed afforded to ones neighbour or selfe in respect of body or soule 5. How the opposite parts herein seene or opposed As by murder all hurt and injury to life all kindes of it and meanes of procuring thereof to ones owne or neighbours body or soule are to be understood and as to murther and destroying of life is opposed the saving of life and the preservation of the same And as to hurt and injury offered unto it the benefit and helpe in any kinde or by any meanes whether thought word or deed for the saving ones owne or neighbours life of soule or body 6. What things in particular then understood forbidden Murder in the full extent in all the kindes means and occasions thereof with the being accessory or consenting to the same or any kinde thereof and so 1. Anger a short madnesse 2. Hatred a continued and inveterate anger 3. Malice offering to shew it selfe with despite and all uncharitablenesse that are inward murders committed in the soule and often occasions of externall quarrells contentions and murder it selfe 4. Reviling quarrelling brawling slandering and backbiting are murders by the ill and lewd tongue set on the fire of hell setting on foot and often causing further murders 5. Contentions fighting offering wrong doing violence and taking away life murders committed in act c. all which are forbidden here as being murders of the 1. heart and thought 2. tongue and word 3. hand deed the third sort 7. VVhat is murder in the foulest sense The barbarous and actuall taking or making away of ones owne or neighbours life and unjust shedding of bloud 8. VVhat is the hoynousnesse of it A most inhumane and barbarous fact and most to be abhorred as most opposite to the goodnesse of God the giver and preserver of life as is also shewed in the severe punishment bloud for bloud 9. VVhat is to be thought of the former branches thereof As participating of the foulenesse and abomination thereof and tending thereunto to be abhorred of men and be accounted actuall murder before God as who seeth the heart and often accepteth or accounteth the will for the deed 10. VVhence floweth it Usually from the heart and shewing it selfe in the tongue is acted in the deed and by the suggestion of the divell who was the first murderer or a murderer from the beginning a murderer of soules as his eldest sonnes in other murder Cain the murderer of his innocent brother 11. VVhich are the steps to actuall murder 1. Those cruell and poisonous passions in heart of unjust anger hatred malice and the like as the second in 2. Raylings revilings quarrellings and the other abuses of the tongue to uncharity and thirdly 3. The open wrong violence and contentious actions whence murder produced either fully in foulest degree or at least even in the very least degree to uncharity and thereby the murder of the soule whose life in grace and in God is love 12. VVhy say you unjust anger To distinguish it from holy and just anger which is also called godly zeale used to be against sinnes as Moses for the Israelites Idolatry Because God is offended and for his honour as zeale of his glory Seen reconciled after repentance herein seene arising fromlove the love of God by desire of his glory Love of our neighbour and guided by love with desire of his amendment c. 12. How is unjust anger knowne 1. By the groundlesse unadvisednesse thereof often on no just cause but rashnesse and sometimes so habituated that not only ira but iracundia given over to hasty anger 2. Extent 1. in fury immoderate so a short madnesse orrage 2. In continuance growing inveterate to hatred or malice 13. VVhat the fruit of this anger Envy and despitefulnesse or desire and purpose of revenge often breaking out into more bitter flames of evill words and worsedeeds 14. VVhat the opposite duty required Both holy and just anger against sinne and for Gods glory and else long suffering mildnesse and goodnesse by being 1. Slow to anger 2. Ready to forgive 3. Ready to 1. passe by an offence 2. Forget it and 3. Requite good for evill to the offenders by 1. Helping or 2. Praying for them 15. VVhat is hatred An inveterate anger or uncharitablenesse conceived against our neighbour his person or else 1. Whether for evill received or supposed suspected or doubted 2. For no cause but want of love 3. Evill thou hast done to him in unjustice and so fearest requitall 4. His goodnesse and justice most unjustly as Abel hated by Cain for being good and Aristides not loved or favoured for his being just 16. VVhat the fruits The same with the fruits of anger or a more eager desire of revenge and other further mischiefe so budding into open hostility enmity and implacablenesse 17. VVhat the opposite duty required or commanded The hatred of the sinne but love and good esteeme of thy neighbours vertues and person and with readinesse to cover and passe by offences and requite good for evill or to be reconciled 18. VVhat is malice A kinde of violent hatred more obvious to the sense and ready to shew it selfe in action or as it were hatred of the heart shewing it selfe more openly with the bitter sting of desire of revenge or other open and further mischiefe which whiles it is smothered is accounted hatred when it beginneth to worke malice and so the fruits or effects of inhumanity and churlishnesse and opposite duties of humanity and curtesie may be better understood by those of hatred in some sort amplyfied or extended more to the sight and outward appearance 19. VVhat is uncharitablenesse Generally the want of love in any degree and shewing it selfe on any occasions against all sorts of persons whether in prosperity or adversity Whether friends or foes Whether neighbours or strangers or under our command 20. How against those in prosperity and adversity Against those in prosperity by 1. Envy against Superiours as Pompey against Cesar. 2. Emulation against equalls as Cesar against Pompey 3. Disdaine of inferiours as Haman set against Mordecai Against those in a dversity by 1. Contempt in poverty 2. Hardheartednesse in want 3.
Rejoyeing in others harmes or ill called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 24. 17. Job 31. 29. Psal. 35. 19. 21. VVhat opposite duty required Rather to wish others good and congratulate their welfare by rejoycing with them that rejoyce in prosperity or pitty mercy and compassion ready to mourne with them that mourne and helpe them in any calamity 22. How against friends or foes 1. Against friends by 1. Faigned friendship worse then open hostility seen in slattery treachery and the like 2. Dissolving friendship and setting friends at variance II. Against foes by enmity hostility grudge and implacablenesse and minde to doe mischiefe 23. What duties on the other side required Christian sincere and constant friendship or pacification among friends and charity and desire of reconciliation to and with others 24. How against neighbours strangers or underlings 1. Against neighbours by discord contentions and janglings or unquiet and harsh behaviour 2. Against strangers by inhospitality and incivility 3. Against those under our command and power by cruelty and rigour in offering injuries revenge or harme and unmercifulnesse even to the dumb beasts for a good man is mercifull even to the life of his beast 25. What opposite duties required Peace and concord peaceablenesse hospitality and civility gentlenesse and clemency 26. What outward signes of uncharitablenesse anger hatred or rankor 1. The eyes cast downe or awry 2. The countenance distorted or estranged 3. The gestures proud or disdainfull 4. The voice loud speaking or angerly as tus◠Racha c. Math. 5. 22. opposite to which the signes of good will in courteous and milde behaviour 27. What farther degrees of murder In the tongue and malicious words either in I. Presence and to the face or not secretly as by 1. Brawling and scolding or loud clamours 2. Reviling and railing noted by superiours against inferiours with menacing By inferiours against superiours murmuring 3. Scoffing and scorning mocking and taunting cursing and blaspheming c. II. Absence and behinde ones backe tale-bearing slandering and calumny to which adde those that are accessory to this ill which as the sharpe darts of the divell wound three at once the soule of him that is telling hearing wounded by the slander And which as an untruth is condemned in the ninth Commandement as a murderer of the good name and reputation deare as life here 28. What is the opposite duty here required A peaceable temperate and quiet tongue speaking good and not evill or words that may doe hurt 29. How are these sinnes branded or the heynousnesse noted As the hater of his brother a manslayer accounted Iohn 3. 15. The tongue and heart set on fire of hell Iames 3. The sure token of reprobates to have their throat an open sepulchre poyson of Aspes under their lips and their mouthes full of cursing and bitternesse Rom. 3. 13. 30. VVhat farther degrees of murther In quarrelling and contention In fighting and challenging In offering violence and wrong In taking away life of ones selfe or ones neighbour or the accessory or assistant to any of these 31. How quarrell and contention As a breach of charity and peace and the high way to open murder and bloodshed and the like may be said of fighting and chalenging in time of peace to the danger of life if not destroying therof or losse of life or member 32. VVhat punishment Life for life bloud for bloud eye for eye tooth for tooth hand for hand by the law of Moses and Talion law or Lex talionis 33. VVhat opposite duty A peaceable minde and hand ready to doe the actions tending to humanity and concord 34. What of offering violence and wrong As the fore-runners and occasions of shedding of bloud or destroying life whether by 1. Indignity or disgrace offered 2. Hurting and wounding the body of our neighbour 3. Grinding the faces of the poore and oppression 4. Vsing any meanes to impaire the neighbours health as by Witchcraft poysons deceit Withholding helpe or reliefe in our power so Apothecaries or unskilfull Physitians and false drugs or that use deceit in things medicinable or sustenance to the adulterating of good things and destruction of life and health 35. What opposite duty Just and conscionable dealing in all the aforesaid respects and person or any other for the conservation of life or health and detecting all deceit and preventing violence against the same 36. What utmost degree of murder Taking away of life by violence or else of ones selfe or other 37 What of selfe murder A most unnaturall sin and most dangerous as unlesse sinne against the holy Ghost more monstrous then any others and scarce having hope of repentance after so immediate temptations of the divell to so horrible an act as laying violent hands on ones selfe yeelded unto and as dying in Satans worke and to be feared in Satans hands only Gods boundlesse mercy that inter pontem fontem as fate inter calicem labra may shew it selfe but in all probability and humane sense a most dangerous damnable and desperate case 38. What may be occasions of so horrible a sin so to be avoyded 1. Either pride in a high degree and loth to stoope to others or beare lower faile then used or will agree with so high a minde 2. Some crying sinnes as murder adultery perjury usury that tormenting the conscience driveth to despaire and so divellish a designe 3. Apostasie from God or the truth or carnall security blinding the eyes of the soule slipping from God and into the power of Satan and his temptations 4. Poverty disgraces or other heavy crosses overwhelming the soule that forgetting to lay hold on Gods mercie the divell is ready to drive to this desperate execution 5. Melancholy and such mists of minde with any or sometimes many of the foresaid things and the divell like a roaring lion alwayes ready seeking whom he may devoure taking occasion of all occasions and our weaknesse there laying his strong battery of temptations if we leaving God he give us over to our selves too weak for such a potent inveterate and malicious adversary 39. What speciall remedy or preservative in such danger Avoiding of sinnes repentance of sinnes to labour for patience in adversity and crosses humility of soule and by prayer to commit our selves and soules into the hand of God But what if Satan and his temptations be too busie and present To remember he is a liar and an adversary and so that he suggesteth neither truth nor good for if he presse the threatnings of the law and grievousnesse of notorious sinnes yet the mercy of God is greater if he urge thou art a reprobate yet he is a liar and God is true and good giving mercy to every penetent sinner if he say thou art unworthy yet Christ in whom thou art or maist be if thou but desirest it is most worthy and beloved and thy full redemption and price if he tempt thee to despaire or murther that is a deniall of God and
practices whatsoever but in charity and love III. Things of trust or hire with due restitution and discharge of trust and recompence without fraud or delay opposite to which all cousenage and fraud in buying and selling borrowing or lending or other reall or verball contracts and bargaining in usuall traffique and commerce 43. What lawfull trades or honest meanes of gaine commanded 1. All publique offices in Church and Common-wealth supreme of the Prince subordinate all others 2. Private Trades Arts and imployments of life in the sundry vocations warranted by the law and word of God Statutes of the Realme where we live opposite to which to live in no trade or by lewd and dishonest trade or meanes in lowdnesse to get a living or in idlenesse to eate the sweat of others browes hatefull to God and men 44. What sorts of honest getting of things Attained to either I. Without contract 1. By succession and inheritance descended from ancestors 2. By our own honest labours and endeavours 3. By the gift and bounty of others II. By contract as by honest bargaining and purchase 45. What things required to honest gettings I. Both internall vertues of the minde 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not setting our hearts upon riches Psal. 62. 10. opposite to it love of money root or evill and all the sins of this Commandement 1 Tim. 6. 10. 2. Contentednesse with our estate and condition that Gods providence allotteth us opposite to which male contentednesse the root of much mischiefe 3. Moderate desire of things necessary 1 Tim. 6. 8. without covetousnesse or ambition hasting to be rich or great 1 Tim. 5. 8. Prov. 27. 20. 4. A moderate care of such things without immoderate carking or improvident carelesnesse 1 Tim. 5. 8. Matth. 6. 25. Prov. 10. 15. II. Externall honest calling and vocation Diligence in that calling opposite to inordinate walking or living and idlenesse 46. How are they to be preserved By such honest meanes as they are to be gotten to our use and reliefe of others and to that end defended from fraud and oppression or repine by wisedome providence or any lawfull and just meanes 47. Is it lawfull to goe to law to retaine or preserve them or maintaine our right There is no doubt of it if 1. The cause be just weighty and necessary 2. If charity be not broken 3. If it be used as the last refuge else too many offend in going to law 1. For unjust and trifling matters 2. In stomack and malice 3. When other remedies may be had and this onely to molest their neighbours 48 How is the due use of our goods To our comfort as the good gifts of God and also for other reliefe and communicating them liberally if we have plenty if little yet gladly even out of that little to the poore and those in necessity Tob. 4. 8. and so enjoying them our selves 1. With honest parsimony saving and sparing them that they be not wastfully and unprofitably spent 2. Frugality according to our ability laying them out in needfull uses not idlely or vainly Opposits to niggardlinesse and keeping them from our owne and others needfull uses and so a double theft as well as covetousnesse the root of it and prodigality her wastfull adversary 49. How liberally to be used In free communication of our goods to the benefit of others on good occasions and pious sort wherein required that if it be done 1. Justly giving our owne without wrong to others 2. Willingly without constraint as freely done 3. Cheerfully without grudging or exprobrations and so truly liberality bounty or munificence be it much or little according to our power opposite to it fast-handed avarice and vaine and wastfull prodigality 50. How is mercy and charity to be showne To those in need and necessity and so who giveth to the poore lendeth to the Lord Prov. 19. 17 and it shall be paid him againe and who doth not stealeth from the poore their dues for which theft Dives was cast into hell and so the workes of mercy to the I. Bodies six to 1. Visit the sicke and needy 2. Feed the hungry 3. Give drinke to the thirsty 4. Cloath the naked 5. Helpe the weake 6. Buty the dead II. Soule six to 1. Instruct and counsell the ignorant 2. Chastise and reprove the offender 3. Comfort the distressed 4. Forgive the penitent 5. Beare with the weake 6. Pray for all According to the verses Visito 1 poto 2 cibo 3 divestio 4 colligo 5 condo 6 Consule 7 castiga 8 solare 9 remitte 10 for 11 ora 12 Opposite to which all cruelty hard-heartednesse unmercifulnesse and uncharitablenesse 51. What is the summe of all To be true and just in all our dealings not to covet nor desire other mens estates but to learne and labour honestly to get and lawfully to use our owne and preserve our neighbours goods whereby we a void all shew and manner of theft 52. What followeth The ninth Commandement commanding all truth and justice in our words as well as our dealings to the preservation of charity and good name SECT 11. The ninth Commandement The orders and of Analysis of the ninth Commandement where the parts and duties with the opposite â—es and abuses as well expressed as intimated are further shewed and explained and first of truth and the brancches thereof and opposite falshood lying slander tale-telling and all false witnes-bearing whether in publique place of judgement by any sort of persons whatsoever as plaintiffe or defendant Iudge or other agent instrument or witnesse or otherwise in more private manner compared with the former in whispering and tale bearing slander and backbiting calumny or other disparagements flattery or such parasiticall or sycophanticall behaviour in any respect or degree tending to the suppressing or subversion of truth or charity where farther of jesting and lying and of all sorts of lies and their much used and frequented Asylum of equivocation with the heinousnesse patrons and practisers or inventers or defenders of the same the generall good use of the speech and hearing or care and tongue in regard of the truth and charity to be extended to our selves and others especially in the maintenance of a good name and rules thereunto belonging or necessarily for the same 1. VVHat is the ninth Commandement Thou shalt not beare false witnesse against thy neighbour 2. What is the order of this Commandement to the first Next after the care of other greater things as the neighbours life body and goods even his name is cared for and words and lips have a rule prefixed to direct them according to the Psalmist that we may take heed to our words that we offend not in our tongues and so as the leafe of the tree that God careth for shall not fall the very words of our lips and thoughts of our hearts are weighed as the haires of our head numbred and here the words of our mouth as in the next Commandement the thoughts of our
in his Majesty by filthy and polluted carcases of sinners stinking before him worse then carrion and a very sinke of corruption 30. What the conditions then of true prayer That it be 1. directed to God alone from such sanctified heart 2. Found in faith and directed by charity 3. Strengthened by confidence grounded on his promise 4. Accompained with the true sense of Gods infinite mercy and goodnesse Our owne need necessity and misery Hearty and earnest desire of Gods glory above all things 5. Fervent and zealous in the giving him the praise due unto his name by such tendering our duty though for the rest submitting all to his will 31. What the wings of prayer Almes and fasting that will make it so are more high and appeare more acceptable before God or faith and charity faith whereby lightned and directed charity whereby further enlightned and more enflamed 32. Can the wicked pray or no Either they cannot pray their hearts being hardened or they doe not pray right hindred by their sinne and ignorance or if they pray for good things not heard because they aske commonly for evill ends or if for evill things their prayer is turned into sinne so in effect in that estate they are wretched and cannot pray no more then a dead man speake or reason 33. But doe they not seem to pray Yes in words but far from the nature of true prayer as Cains sacrifice from an acceptable one having blood and war in his heart and so 1. Esau many cry with strong cries and bitter but never thereby speed of the blessing yea though with teares when yet his heart not turned 2. Balaam may wish to die the death of the righteous and that his last end may be like theirs 3. Very ungracious persons may have good wishes in their mouthes but never true prayer as wishing the thing but not the gracious means to come by it according to Gods will 34. What differences between wishes true prayer In that wishes 1. are more sudden and inconsiderate soon ceasing prayer more instant fervent deliberate 2. Are without respect of the meanes or care of right or wrong prayer godlily respecting both 3. Are for the most part for worldly things or for better but after a worldly fashion prayer for spirituall things rather or if for earthly after a more heavenly manner 4. If for spirituall things are very inconstant and fading prayer more zealous and fervent 5. As transient and soone passing and as it were a desire but from the teeth outward and fitting the mouth of fooles When prayer is from a godly soule persevering in humility other vertues in the favour of God and fitting the lips of the wisest so even wrestling with God and gaining the blessing or more yet to wing our meditations to the highest pitch so to inflame our zeale and rouse up our affections and kindle our devotions in and unto the performance of so holy and religious an action we may with a learned and moderne Divine for close consider the 1. Great excellencie 2. Urgent necessity 3. Wondrous force and efficacy of this divine duty of prayer How appeares the excellency of it For that it is defined by some to be an holy Coloquy or Dialogue betweene God and a devout soule yea Saint Chrysostome tearmes prayer animam animae the soule of a Christian soule for as the soule is most essentiall part of man so is prayer of a Christian and as the reasonable soule puts a difference betweene a man and a brute beast so doth prayer betweene a true Christian and a heathen and Saint Bafil fitly resembles prayer to a chaine of gold where with the care of God himselfe is as it were tyed to the tongue of man for whereas Gods seat is in heaven whence all grace and goodnesse distills and mans upon earth which is but a sinke of sinne and valley of tears there is no other chaine to linke God and man together more closely then this of prayer And that this combines them it is plaine as a Christian in the 9. of the Acts is described by this periphrasis that he call upon the name of the Lord so God himselfe in the 65. Psalme is described by another equivalent unto it for he is still the hearer of prayers O thou that art the hearer of praiers to thee shall all flesh come Secondly we read in 141. Psal. is called a sacrifice and that of incense Let my prayers come before thee as incense and the lifting up of my hands as an evening sacrifice The sacrifice of incense being as well pleasing unto God under the law and therefore called the sweet incense in Numb 4. and there was appointed an altar of gold for it in Exod. 40. and this is moralized in prayer Rev. 8. where we see an Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne marke how for the sweet incense of prayer there was provided a golden censer and a golden Altar and an Angell to offer it what greater honour can a mortall man who is but dust and ashes as Abraham himselfe acknowledged attaine unto then to be admitted to friendly and familiar conference even with God himselfe thus obtained by prayer And thirdly if we compare the Kingdome of Heaven to a Palace or Princely Mansion house as our Saviour doth John 14. then is Christ himselfe the only ready way conducting to this Palace so he calls himselfe in the 6. verse of that Chapter where he saith Ego sum via c. I am the way and as Christ is the right way that leads to life so faith apprehending him is as it were the doore opening to this way and so called Acts 14. Ostium fidei the doore of faith and as faith is the doore so the word of God and the knowledge of the same is as it were the key that opens this doore so named Luke 11. clavus scientiae the key of knowledge and as knowledge is the key so is prayer as it were the ring or hammer wherewith we knocke the very terme being used Matth. 11. where our Saviour exhorting unto prayer saith pulsate knock and it shall be opened which may teach all Christians to take this hammer of prayer and therewith knocke and call upon God that he would be pleased with the key of knowledge to open the doore of faith that so they may have entrance by the way of life into the Palace and Paradise of Heaven This is the excellencie of prayer How shew you the necessity thereof It is such that whereas Darius Dan. 6. made an edict that no man for the space of thirty daies should make any petition to God or man save to the King only yet the Prophet Daniel chose rather to be cast into the Lions den then to forbeare so long the so necessary exercise
explained the second petition for our selves or fifth in order with the order and Analysis and parts thereof observed what meant by forgivenesse and debts or trespasses and how we are debtors many waies and say justly our trespasses the condition whereon we aske forgivenesse as we forgive others and also no forgivenesse at Gods hand so how and how far men may and ought to forgive their brethren and their trespasses and who offend against this divers wayes how David Moses and others did curse and the Magistrate punisheth and not forgiveth and who truly or as they ought forgive others whereby the way is discussed the power and authority that the Church and Priest hath to forgive sins both according to the doctrine of the holy Scriptures and expositions thereon of the ancient Fathers and all orthodox Writers and so generally of the whole Church of God in all ages as well as the present Church of England with the right understanding of her tenet in that point and the good use to be made of it whereby confession is explaned how far forth requisite and coldly for the most part now used but the defect of discipline and other inconveninces plainly enough to be perceived issuing from the same so the true and genuine use thereof asserted and cleerly proved by many arguments as aforesaid and more fully by the generall practise of the Church and primitiva times demonstrated whereby the manner how it was by them exercised and so the order of the ancient Church discipline is on this occasion set forth and decyphered and for the present petition here is farther declared what herein we ought to doè or avoid so what is here expressed or intimated thus particularly summed up together and explaned 1. VVHat are the three latter Petitions Concerning us and our necessities for things either 1. Temporall as daily bread Give us this day our daily bread 2. Spirituall As forgivenesse of sins c. Deliverance from temptations 3. Partly spirituall and partly temporall as deliverances from all evill ghostly sin and bodily dangers 2. What the first of these Petitions The fourth of the Lords Prayer Give us this day c. wherein we pray for all things necessary for this present life under the name of bread or dayly bread and this day 3. What is the order Placed before those that desire spirituall things or blessings to shew 1. Our exceeding necessity in this life and so first desire food and raiment without which wee cannot subsist 2. Our Fathers mercy that considereth this our need and weaknesse 3. Our account and use wee ought to make of it since allowed to aske it to use it as a step or degree towards better blessings 4. What contained or to be confidered in it 1. The object bread and double epithetons of it 1. Our and 2. Daily bread 2. The action give and adjoyned circumstance twofold of the persons To us time to day 5. What understood by bread 1. Either spiritually bread of life panis vitae or coelestis Angelorum Manna Angels food Christ and Gods word and Sacraments in which respect it might be well preferred to all the rest of the Petitions but thus more improperly 2. Or temporally the staffe of bread food raiment and all other necessities all other comforts of this life whereby to make bread relish well and us to enjoy it 6. How for the first sense Spiritually taken it may be understood indeed that most divinely for Gods holy word which is food of souls bread of life called by such honorable epithetons shewing the vertue and efficacy to sustain the soule according to that of our Saviour Man liveth not by bread onely but by every word that proceedeth out of the mouth of God Secondly also for Christ himselfe who is the incarnate Word and Wisedome of the Father who is the true bread of life and food indeed as thirdly of the Sacraments of his body and blood the spirituall food also of our soules and so this called panis coeli or coelestis Angelorum and the like but not so properly in this place intended since this bread in the first and second Petitions desired where Gods name and glory and kingdome are prayed for and whereas in patriâ wee desire to bee satiated with this heavenly Manna here more properly intended is the panis via or viatorum and that part that concerneth the temporall necessities of this life intimated also by Today and daily and so bread is said to be either Panis Nature of this life Doctrine of Gods word Gratia Christus in Sacramentis Gloriae Christus in Coelis 7. How is the word of God bread As it doth nourish comfort and strengthen the soule as materiall bread doth the body and so noted in these respects of our soules 1. Vivification raising it from death to life 2. Consolation comforting it in that life and against all tribulation 3. Confirmation in goodnesse and against all ill and assaults of the divell 4. Delectation with the heavenly taste and sweetnesse roborating strengthning and illuminating of the heart in the true faith 7. How is Christ the bread of life As the word of God manifested in the flesh to the quickening and raising up of our soules and bodies so panis hominum and as the comfort of Saints and Angels in glory so panis hominum Angelorum c. and so to bee noted this bread of life in I. The Sacraments are to be holâ—ly 1. Prepared for with reverence reached unto with feare received by faith 2. Ruminated with devotion that it may nourish us in Christ and make us one with him II. Heaven doth Satiate without any defect to eternity in glory Delight with eternall sweetnesse maintaine life eternally and so Angels food and as the Psalmist said Man did eat Angels food panem Angelorum thus in grace and glory 9. What then of other naturall or materiall bread As by it we understand the very materiall food of our bodies in this life with all the necessary appurtenances of quietnesse and peace friends house lands or revenewes rayment health and other blessings to make it sweet and comfortable to us as that stay of life the staffe of bread is or is accounted to be so we must remember that it ought to be 1. Got by our honest labour 2. Received with moderation and thankfulnesse and so onely properly our daily bread 3. Imparted to others with us as the poore our bread 10. But why is all food called bread To teach us the 1. Use we should intend for strengthning us the property of bread chiefly not for vanity or voluptuousnesse 2. Moderation that should be as the holy and abstemious men that lived with bread and water onely 3. Blessing if we have it from God it shall be sufficient and having food and rayment to bee content 11. Why say you Our bread To signifie both 1. The love of God that granteth it to be ours by the giving when else we
2. Our vivification in the Spirit or of the new man Christ in us by the power of his grace and Spirit that so bringeth forth in us Our justification by The merit of his death Imputation of his righteousnesse Sanctification by Our new birth raised up in him Our new life going forward by grace in holinesse of living 13. How is this explained By the opposition of our former estate to this as we were Born in sin and the children of wrath by nature in old Adam Dead in sin dying to grace Damnati antequam nati and having the image Of God oâ—literate blotted out of of our soules The divel imprinted therin being without all Grace Justification or Sanctification And being in this case have by the mercy of God this favour shewed us to have the meanes offered of faith and the seale and pledge the Sacrament whereby wee are made children of grace Renewed Justified Sanctiâ—ied in Christ by his Spirit to God 14. How is this Renewing wrought By the power of the Spirit of God and grace which is given whereof the Sacrament is the pledge and seale and also the ordinary meanes whereby conveyed unto us and we receive it as many as have the power given to become the sonnes of God which is seen by the effect Of a 1. New life 2. New creature 3. New birth 4. Newnesse of affections and 5. Souls as new borne babes desiring the sincere milke of the word having put off the old man and all carnall affections of sinne 15. But who is so renewed Every one that is born of water and the holy Ghost which is the regeneration herein expressed whereby the sâ—ing of sinne is plucked out both in regard of the sin and punishment though sin it selfe not quite extinguished which is never quite abolished till death but broken so that it reigneth not only remaineth as a rebellious head or poysonous root to exercise our faith and graces whiles we live here 16. But is this done in us by the very act of Baptisme or of the Baptizer No For there is also required a right disposition of the person in faith and within the covenant of grace and then it doth convey grace confirme the heart seale the covenant purging the conscience and so effectuall to the faithfull otherwise as in those that came to Iohns baptisme they may remaine a generation of vipers whiles they keep themselves out of the covenant by their malice impiety and hypocrisie whereby they mock God though they take the signe of the covenant on them and so much the rather mockers as taking the signe and neglecting the grace 17. What is then required in persons to bee baptized Repentance whereby they forsake sinne and faith whereby they beleeve the promises made to them in that Sacrament 18 What is Repentance A turning from sinne and a returning to God wherein many steps or degrees to bee considered 19. Which are they In the 1. Turning from sin a Knowledge of sinne one step by faith Sence or feeling of sinne two steps in grace Horror of sin for the uglinesse before God Shame of sin for the filthinesse in it selfe Sorrow and grief of sin for the displeasing of God thereby Resolution to forsake it and lead a new life 2. Returning to God by 1. Forsaking sin 2. Taking a new course and leading a new life 3. Constancie in that intended course 4. Perseverance which onely attaineth the promise and crown our blessing 19. What is the fruit of Repentance A continuall renewing of the force and efficacie of baptisme to the soule which though it selfe may not be iterated yet it is thus continually refreshed and the vertue thereof renewed in us and so is both effectuall in the receiving baptisme and ever after both in The 1. Knowing and acknowledging of sin the barre of grace whereby to obtaine forgivenesse at Gods hand and have the bar moved 2. Sorrowing for and forsaking of Sinne whereby to obtaine grace in the power and vertue of the Sacrament 3. New intended course of leading a new life in obtaining some degree or measure of sanctification either of which is sometimes called repentance and in all three together the perfection thereof and are else stiled Confession Contrition Reformation 20. What is Faith My assurance in respect of God of the Truth of his promises Stability of them in Christ. The head and corner stone my self of the Application of them to me Forgivenesse of my sinnes 21. What is the seat of Faith The heart For in the heart the man beleeveth to justification Rom. 10. 14. And so Christ dwelleth in the heart by faith Eph. 3. 17. 22. What is the ground of faith The word and promise of God giving assurance to the soule because he is true that promised 23. What is the object of faith Things not seene but apprehended by the soule for the truths sake of him that promised as forgivenesse of sins salvation and everlasting life 24. How is use to be made of it By application to my selfe of these things that for his Sonne and promise sake I shall be assured of salvation and my sinnes forgiven and so blessed as whose unrighteousnesse forgiven and whose sin covered 25. What condition required Repentance or confession and forsaking sin Prov. 28. 13. and so faith beginning repentance is also perfected by repentance and wrought and working together are either for the perfection of other and the graces are thereby seen whereof the Sacraments are the seales 26. How doe we then need them As the necessary conditions whereby applied and where with the vertue and efficacie of the Sacrament is transfused into the soule that is not else sufficiently well disposed to the receiving thereof without them 27. Why are Infants then baptised when by reason of their tender age they cannot performe them Yes they doe performe them in such convenient sort as is required and standeth them sufficiently instead in that their tender age 28. In what manner By their sureties who promise and vow them both in their names which when they come to age themselves are bound to performe 29. But is that sufficient It is as may be shewne and confirmed by sundry good and valuable reasons taken from Both 1. Circumcision the forerunner of it 2. The institution and action of Christ himself 3. The doctrine of the Apostles 4. The practise of them and primitive times 5. Reason it selfe and the intent of the covenant What is the ground of the reasons Because as the Covenant was made not only with Abraham but with him and his seed so the seale pertaineth to whomsoever the Covenant doth and the children being so within the Covenant of grace the sâ—ale pertaineth also unto them especially this that succeedeth circumcision 30. How as it succeedeth circumcision Because that being with them the admission into the Church and seale of the Covenant as this is to us and the foretunner of this was commanded the eight day and for the same reason this
life of grace is sustained continued and confirmed in us by the heavenly Manna food of soules Christ thus received as he hath commanded and as the blessing of God sanctifieth the corporall food no lesse this bread of life to the nourishment and refreshing of the soule 53. How in the effect and virtue As we are hereby made one with Christ and he one with us and we all in him at one with God and so said to be 1. Flesh of his flesh and bone of his bones As the corporall food united to our bodies This spirituall uniting our soules to him and in him 2. One bloud in him and of him the second Adam all the elect as one bloud in the first Adam all mankinde one by transfusion of nature with sin this other by transfusion of power and grace in righteousnesse 54. How is this expressed here As many graines of corne make one loafe and many grapes one cup of wine so we are alâ— one bread in Christ and one cup or wine acceptable in Christ 1 Cor. 10. 17. and all the faithfull in all ages becomming one body and of one bloud in Christ where ever diversly dispersed over the whole world in him receive all graces as he is heire of all and thus we have union with Christ and in him with God the fountaine life and blisse Communion with all Saints in heaven and earth 55. How is this nourishment seen in the soule As it is increased in strength of the spirituall life and more furnished with graces for as man liveth not by bread only but by the word proceeding from the mouth of God this is most apparantly seen in the soule strengthened and confirmed in the faith grounded on his truth thereby as all things have their being gathering strength to live unto eternity in the mighty power of the same that sustaineth all things and so thirsting to drinke of the fountaine of living waters is thus nourished and refreshed of God so commeth next in place to be considered with what reverence we should come and approach to the holy Table and receiving the Sacrament 56. Why should kneeling at receiving the blessed Sacrament or bowing towards the holy Table be used The very naming of them the blessed Sacrament and holy Table might seem sufficiently to answer this Question as indeed by any that but rightly conceived the due worth of the Sacrament with the benefit and blessing or so reverently esteemed the holy mysteries as they ought and with dutifulnesse to God in all humility at the receiving and else remembred to render thankes for the same it would never be questioned or so questioned as it is by some with intention to deny or decline it they would rather thinke no humility too low reverence too much or devotion too great that could be offered to God or shewne at the receiving and remembrance of so great a blessing and in so great a presence not the like of it againe on earth as where the greatest Potentates and mightest Kings and Emperours may be glad to yeeld their humblest reverence with the rest of Gods Saints and Servants but to content any modest minded man and not engaged to fancie or faction it might suffice that the Church who hath and ever had delegate power as we see in the Apostles and from them derived to their successours to see things in order where they come and commanded things to be done decently and in order and so from antiquity have established it and had the warrant and approbation of Gods holy Spirit in the Church with promise of his gracious presence to be with them to the worlds end to guide them into all truth the promises of God being Yea and Amen in Christ hath so ordained and commanded it which command of his and guidance of that holy Spirit as from the mouth of God himselfe is by all godly men and dutifull sons of the Church to be esteemed though here and in the like cases perhaps nothing will suffice or satisfie some curious questionists and fancifull or furious factionists of our times with a spirit of conâ—radiction bent wholy to sedition wrangling and dissention 57. But is not this bordering too neare on Idolatry or superstition and tending to diminish the Creators honour It would never be dreamed on but by such men as nothing almost can please that is not of their owne coinage crotchets of their owne devising or an idol of their owne fancies setting up and then iudeed such and such only shal have all the applause or even extream and unreasonable adoration among them and their poore seduced and deluded Sectaries and here it might aswell be said of honouring the King who is Gods Image that it were to diminish Gods honour or that reverence before the chaire of Estate to be diminishing the Kings honour or observance to the Peers on whom his favour shines a disgrace to the Prince as this when indeed it is a more honouring of either by that distinguishing and respect to others in their due place and degree and by the degrees the dignity of each more seen and declared and the reverence done to the one redounding in some measure to the oâ—her as if not more enhauâ—sed yet more expressed by it and as the house for the owners so these for Gods sake respected though as the things different so the reverence exhibited to each his due as shewed in the last Section before there being a Cultus reverentiae or Râ—ligiosa observantia as well as divina adoratio a civill respect religious reverence and divine worshâ—p and so some things may have a civill respect others a religious observance God only a divine worship and the holy things in reference to him and for his sake are reverenced so far forth as they are which is far from insinuating their derivation of Gods honour upon any besides God which were damnable Idolatry and God divert it for as the infinitude of his nature cannot be comprehended under the same kinde of being so neither to be comprehended or dispersed under the same kinde of worship with a creature when yet notwithstanding by such reverentiall respects to holy things in their degrees the Church may seem to shew as one learnedly observes by what naturall and rationall proportions she rose and we may with her by way of supereminencie as the Schooles speake from a relative respect of divine things to an absolute respect of the divine Essence and from a just valuation of man to a right estimate of God and this a religious holy and good use of that reverence used according to the severall distance and difference of degrees in it 58. Doth the Church of God so allow it Yes and ever hath as Damas speaks of the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may we say of some part of the reverence used whiles divine worship only directed to God and for whose sake yet the respect and reverence that we yeeld to the holy things is to them extended and
Indeed Moses was the onely man familiar with God 2. That of Numenius the Pythagorian Philosopher saying Plato was very Moses speaking in the Attique tongue 3. That of Plato himselfe confessing hee learned most excellent precepts of wisedome from the Barbariouâ— viz. meaning Moses and the Prophets 4. That of Numa and Pompilius approving Moses Law against Images 5. Liviâ—s and Homer out of Moses writ of the creation of the world 6. That of Orpheus of the two Tables of the Law Ovia so of the generall deluge Gyants 7. That of the Tower of Babell though obscured with Fables and many Fictions 8. That of Cornelius Tacitus of the story in Exodus though with some additions of Fables and lies of his owne 9. That of Procoâ—ins of Iosua and how for feare of him the Phenicians left their countrey 10. That of Abydenus Sibylla Hesticaâ—s testifying the long lives of the ancients 11. That of Eupolenius of Abraham how hee fought for Lot 12. That of Apollo's Oracle as saith Eusebius testifying the Christians onely had the truth and true God 13. That of Sibylls Oracles and other heathen testimonies and Ancients in Lactantius Firmianus to be read abundantly testifying this truth and that it is from God 27. How by the drift of Scriptures In that all other writings generally attribute most to wisedome processe inventions of men and speaking little of God least to his glory the scope of holy Scriptures generally is to manifest God shew his acts and to ascribe honour and glory to God to whom it is due and so apparantly shewing evidence of the Spirit and grace and power of God 28. How by the consent of Scriptures In that though in sundry ages and by sundry men written yet without any contradiction all consenting to and confirming one truth it is most evident that one Spirit the Spirit of truth was director of them especially considering in other writings even the same author contradicting and conâ—rarying himselfe and one another that in them is no end of reconciling the differences that it is most plaine as in this the truth and conâ—â—â—t wonderfull and in them the errours and differences infinite the union and truth of this is from that one true and onely God and his Spirit 29. How the Conscience As evinced by the truth and evidence of the graces and goodnesse of God in power working vpon the soule enlightned by them even confessing and acknowledging the Spirit of God speaking in them 30. How are they to be used with profit or to our comfort By our due and devout 1. Reading them as the Oracles of God his divine ordinances and statutes recorded in in the covenant of grace 2. Hearing them Read Publickly in the Church Privatly for our comfort and instruction Expounded in godly Sermons and such fruitfull exhortations ordained to that end 3. Meditating on them day and night Psal. 1. making them our delight companions and counsellors as he is also said They have been my songs in the house of my pilgrimage all the day long is my study in them and they are dearer to me then thousands of gold and silver so ought we to thinke of them as in them is placed our felicity and comfort yea heavenly repast and eternally felicity and happinesse 31. Is it not enough to read them or heare them read Though it be good and cannot be deâ—ied but in a large sense a kinde of preaching as Moses was read in the Synagogue every Sabbath yet as the Eunuch said how can I understand without aninterpreter and O how beautifull are the feet of them that bring glad tidings and preach the Gospel of peace so assuredly most comfortable to the godly soule yea and after a sort needfull to have it for their better understanding further illustrated and explaned 32. How is it needfull Because we see 1. God hath ever sent such as should be converted and perfected thereby to such teachers as of Saul to Ananias Cornelius to Peter the Eunuch to Philip. 2. None can worthily and well receive the word that desire not the preaching the ordinary meanes of salvation 3. It is his ordinance he appointed it the meanes who said The lips of the Priest shall preserve knowledge and thou shalt seeke the Law at his mouth 4. It is most convenient to seeke it of them who are most exercised in it and as two see more then one their advice will helpe our understanding and whom should we better for any art go to then the Artificer and teacher of it 5. We are dull of our selves and need stirring up to the reading and meditating thereon by preaching that so both teacheth the matter and stirreth up to the duty 33. Who are to preach the word The Ministers lawfully appointed and senâ— of God and so ordained to that office Gods labourers entertained in his harvest acknowledged by the Church and so entring by the doore the sheep heard their voice Christ calling by then to their faithfulnesse and care Christ hath promised his presence comfort and blessing 34. What is preaching The power of God unto salvation in the vertue and efficacie of his word whereby those that are ordained to life are called and so it is seen in the 1. Right dividing of the word and bread of life 2. Expounding of the word and mysteries of faith 3. Gaâ—hering the flowers of instruction out of the garden of holy Scriptures 4. Binding them up in fit posies and nosegaies for the comfort of them that would desire to use them 5. Applying them to the soule and spirituall senses at the discretion of the vigilant Pastor for the information of faith or reformation of manners 35. What requisite in the Preacher Convenient learning as having been conversant in the Schooles of the Prophets discretion in his doings godlinesse in his life that it is so a continuall Sermon and vigilancy care and conscionablenesse in his office 36. What required in the hearer A religious godly and devout preparation of the soule before the hearing by removing all impediments of hearing By bringing a desire to learne and to be perfected By presenting himselfe ready to be taught and instructed Devout disposition in hearing the word to remember we are in the presence of God and come to heare his Embassadours and message to our soules To receive it with reverence and feare Silence and attention Faith and readinesse Constancie and meeknesse Alacrity not wearinesse To retaine it as a heavenly treasure and laying it up in our honest heart desire and have a purpose to profit by it and practise it Devout demeanour after the hearing by meditating on it as those cleane creatures so admitted for sacrifice to God that chew the Cud. By calling it often to minde as good occasion may serve not being forgetfull hearers By endeavouring to practise it and so to be doers of the word James 1. 22. and bringing forth fruit 37. How is the Catechisme needfull or usefull to this For that all Lectures