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
others I. In generall being true and just c. II. In particular as in 6. Commandement to beare no malice c. 7. Commandement keeping body in c. 8. Commandement keepe hands from picking c. 9. Commandement tongue from evill c. 10. Commandement not to covet c. 8. How is that to love my neighbour as my selfe To love him as my selfe in that true sincere and hearty affection that I wish well unto my selfe withall and not hypocritically and fainedly and coldly or dissemblingly but truly for his good and unfainedly for his soules health 9. VVho can love his neighbour so Every good Christian that hath but learned what charity and the love of God is for if he doe not love his brother thus whom hee hath seene neither doth he love God whom he hath not seen but if he say he doth he is a lyar because the truth of God is not in him since truth of love is wanting and God is love and the truth and so hee loveth us in truth and commandeth us so to love one another and seeth the heart and by this showeth who are his children that in truth love him and their neighbour 10. But we see none doe love other so much as themselves Neither is it so set downe so great a love in the quantity but as true a love in the quality and a second in order my selfe the rule my neighbour as my selfe and both in God and for his love else all love of my selfe and others is vaine that is in any other respect such as worldly or carnall and fleshly love is 11 How meane you it then To love him even as my selfe for 1. The manner in true and hearty love though not in that measure and extent in every respect of it or Quoad qualitatem veritatis though not quoad quantitatem magnitudinis so true though not so great alone Quoad modum though not gradum to the utmost degree that I must care and provide for my selfe 12. How then shall this love be Sicut meipsum or as my selfe both in respect of 1. Quod in meipso my soul and his Gods Image 2. Ad quod meipsum for grace here and glory hereafter 3. Propter quod meipsum for Gods glory and the soules good 4. In quo meipsum in God and goodnesse 5. Quosque meipsum to the end and this to love him truly and Christianly as my selfe 13. What will the effect of this be That I will then wish no more hurt to him then to mine owne soule loving him so truly and sincerely as my selfe and for Gods sake and will wish to receive from all men as I would do unto them 14. How is that to doe to all men as I would c. According to the true effect of the Talion law in love not revenge but doing so well by them that I would not wish better from them and so wish as well to them as to my selfe or my owne soule which could not be amisse for who hateth or wisheth ill to himselfe that is but honest or in his right minde and so love the fulfilling of the law seene in all these particulars 15. How towards superiours By doing to them as I would wish them or others to doe by me if I were a superiour and in their place which is the summe and substance of the fifth Commandement whereby 1. To love honour and succour my father and mother 2. To honour and obey the King and his Ministers 3. To submit my selfe to all my governours c. 4 To order my selfe lowly and reverently to all my betters which is the love and effects thereof in honour and obedience and submission and well ordering my selfe in duty and humility that I owe 1. To my naturall parents father and mother 2. To politicall parents King and Magistrates 3. To spirituall parents Pastors and Ministers 4. Oeconomicall and other parents superiours or betters as Masters Teachers ancient rich or noble persons in any degree better or above my selfe and in modesty extended my very equalls 16. How towards others In generall to hurt no body by word nor deed but to be true and just in all my dealing the sum and substance of all the five last Commandments as not hurting any body I. By word contrary to the ninth Commandement by lying slandering false witnesse c. II. By deeds by 1. murder slander malice or the like contrary to the sixth Commandement 2. Adultery fornication or other uncleannesse in tempting others or attempting or wronging others chastity or mine owne contrary to the seventh Commandement 3. Stealing in oppressing fraud or the like contrary to the eight Commandement and so consequently being true and just in all my dealings in all these respects and even not contrary to truth or honesty to cover or desire other mens goods or make any lewd or evill pretences to the same so contrary to the tenth Commandement as more particularly expressed in the words following 17. What is it to bear nomclice or hatred in my To be free from murder and all inducements to the same since who hateth his brother is a man-slayer before God and of malice and hatred sprung contentions quarrells and unquietnesse and so consequently blood-sucking if not blood-shedding so this the effect and substance of the sixth Commandement on the contrary enjoyning and commanding love and the preservation of our neighbours life and person 18. What is it to keepe my body in temperance sobernesse and chastity The substance of the seventh Commandement where these vertues of temperance in our mindes affections and actions enjoyed sobriety in our speech gestures attires actions and behaviour and chastity both of body and soule though as most seen in the actions and body so for good example sake intimated and most required and on the contrary in that Commandement all adultery fornication and acts of uncleannesse with all intemperance and unchastity and signes or meanes of the same forbidden 19. What to keepe my hands from picking and stealing The plaine sense of the eight Commandement forbidding all stealth whether by covert fraud cousenage or secret purloyning or overt oppression in robbery and other unjust and ungodly courses getting others goods or encreasing our owne as on the contrary in that Commandement the preservation of our neighbours estate restoring of goods unlawfully gotten and lawfull getting and using yea laying out of our owne goods to pious and charitable uses enjoyned if as we are but stewards we will not be accounted theeves and usurpers before God 20. What by keeping the tongue from evill speaking lying and slandering The substance of the ninth Commandement where all untruth and uncharity by untrue and undue testimony publicke or private in place of judgement or else by lyes slanders or false reports to the wrong of the neighbour and his or our owne good name and breach of love and charity are forbidden and so on the contrary truth and charity in all these respects to the preservation
strength 35. How is the love of God seen By adhering to him so with all our minde seen in knowing beleeving in remembring him With all Our heart in trusting hoping fearing and rejoycing in him soule in humility and submission patience and obedience gratitude and thankfulnes to him Strength to the uttermost of body and soule in all good duties to his honour 36. How in generall is the love of God considered 1. For the measure 1. Simply without measure and as before with all heart minde soule and strength comparatè 2. Comparatè above all things else Matth. 10. 37. Luke 14 26. 2. The manner absolutely and first our friends in the Lord. Secondly our foes for the Lord. Hence rising zeale of Gods glory opposite to this 1. Either in the defect want of the love of God with all our hearts above all things Hatred of God and his graces encreased by sin 2. Disorder loving our selves above God and his Commandements the world in the riches pleasures pride and other carnall things 37. VVhat are wee to consider in the knowledge of God The matter God and his truth and goodnesse revealed The measure according to our calling meanes time alotted The manner spirituall and holy knowledge in humility and effectuall to grace and salvation Opposite to this in the excesse curiosity wise above sobriety The defect 1. exceedingly ignorance simply affected 2. In a sort a small measure of knowledge too little for the quantity and 3. For the quantity a literall or speculative knowledge without care or conscience of godlinesse or the power thereof 38. VVhat in beleeving to be considered In generall faith in God and assent to the word of God In speciall to the threatnings of the Law and promises of the Gospell and for the Quantity with full understanding consent and assent Quality lively and working by charity Opposite to this in excesse credulity to even vanity without Gods word In defect in understanding by ignorance Consent by doubting Assent by wavering In Quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quality idle and dead faith And that either legally infidelity working carnall security Or evangelically counterfeit faith of hypocrites heretiques c. 39. VVhat in remembring God to be considered The laying up and treasuring in our mindes the things concerning God and secondly often calling such things to minde especially his mercies and judgements opposite to which if wee forget him his holy word mercies or judgements or so partially or slenderly remembring them without care conscience or obedience 40. What is assiance or trust Adhering to God and depending on him in all our needs whether we have means or not as who can helpe without above meanes Opposite to which if On the contrary in Excesse we tempt God Defect wee carke and care or use unlawfull meanes leaving God In disorder we trust in instruments and meanes as wealth world men many mighty wizards or divels 41. What hope A kinde of trust with faith fixed on God and his goodnesse expecting from him deliverance from ill and exhibition of good things whether for this present life or the life to come opposite to which in excesse is presumption in defect is despaire and so as wee ought to trust and hope in him and him alone are we to take heed wee presume not nor despaire or in participation of both with Epicures grow carelesse and without hope 42. What is his feare An awfull and son-like feare which though the object be Gods anger against sinne yet is more loath to offend him so good a God and mercifull then for the danger of punishment effect of his anger opposite to which is carnall security senselesnesse and despaire 43. What is rejoycing in God Delighting in him as the supreme good in his word his mercies and promises and the heavenly and inestimable comfort wee receive by them with joy in the prosperity of his house his Church his servants and honour which filleth the heart with more content then any carnall and worldly things Psal. 4. opposite to which are miserable delights of sinfull worldly carnall and voluptuous men 44. What is humility and submission to God A removing of all conceit of our owne worthinesse and humble acknowledgement of our owne vilenesse in nature and defect of sinne and desert of punishments together with consideration of Gods mercies and bounties to us whereby to bee cast downe before him that hee may raise us up Opposite to which a high conceit of our owne selves our worth and merits to the robbing him of his honour and praise and our forgetfulnesse of duty 45. What is patience An humble subjection of our selves to the crosse or hand of God in his chastisements and tryalls which must needs bee for our good and so found to be as his children by Our Meekly Cheerfully and comfortably Constantly Enduring entertaining them Opposite to which rashnesse and senselesnesse in excesse in defect impatience murmuring fainting and despaire or seeking issue by unlawfull meanes whiles wee will endure much for the world nothing for God 46. VVhat obedience The submitting our wils to the will of God and that onely rightly if voluntarily not forced totally not by fits or in part sincerely without hypocrisie and continually to the end Opposite to which either Disobedience to him by sinnes of omission and commission and that by negligence or contempt Obedience to men or other things more then God yea to sinne the flesh the world and the divell Gods enemies Disorder in the manner not voluntarily or totally sincerely or continually 47. VVhat gratitude or thankefulnesse A testification both by word and deed of a thankfull minde for all his benefits in all estates whether prosperity or adversity acknowledging him and him alone the author of all good things Opposite to which is unthankfulnesse and not acknowledging this or ascribing it to our owne power wit worth worke fortune idols or instruments or meanes forgetting the prime fountain 48. How to love God with all our strength With all powers of body and soule and so in the whole man to exercise all these good duties to his honour 49. How his honour set forth Both by word and deed internally in the soule and externally in the body and whose life and conversation to expresse and advance the praise and glory of God and so to avoid all prophanenesse which is especially to his dishonour Hence springeth 1. Internally zeale of Gods glory 2. Externally holy life and behaviour 50. What is the zeale of Gods glory A servent desire of the advancement thereof both in our selves and others and cheerfully using of the meanes thereof together with removing all impediments of the same proceeding from sincere affection guided by knowledge and discretion seene in the moderation in respect of all circumstances and especially of the time and seasonablenesse 50. What opposite to this Either want of zeale in luke warmnesse Apoc 3. 15. coldnesse Zeph. 1. 12. Or corrupt zeale mixed with Maliciousnesse bitter zeale Covetousnesse
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
adorne the Gospel 8. There is a reward for the righteous God will crowne these his workes and us though not through desert of the workes but of his grace and according to the workes with eternall glory Heb. 6. 10. Athanasius Creed 59. Can none be saved without good works No for though not for the workes yet neither without the workes can we be safe for they testifie we are in Christ justified and have Gods Spirit with us working our sanctification and so cannot be idle but fruitfull in him whence it is true the works are via regni not corona regnandi which is only Christ and the Instrument faith 60. What followeth of these fruits effects of faith Manifold comforts As 1. Peace of conscience 2. Joy in tribulation 3. Increase of hope 4. Hearty love to Gods house and children 5. Assurance of election 6. Joyfull waiting for a Crowne of glory and many other the like which are and may be true tokens of our true faith and signes to examine it by the more the better both for our owne good and confirmation of others 61. Can any then be assured of true faith Yes by the testimony of Gods Spirit to the heart soule and conscience and the signes and tokens aforesaid duely examined 62. But many feares and doubts will arise Yes but true faith and love of God casteth out feare and vanquisheth all doubts at the last which feares and doubts may indeed proceed from weaknesse of flesh and blood but Gods Spirit crying in our hearts Abba Father comforteth and strengthneth us against them all and giveth us assurance 63. Is it not arrogancy or presumption to assure ones selfe he shall be saved Nothing lesse done as it ought to be for it is true humility rightly to assure himselfe he shall be saved by Jesus Christ since so he renounceth himselfe and whatsoever is in man or other creature and cleaveth to Gods mercy humbled in his owne eyes 64. By what means is faith preserved and increased By the same meanes that as first it was caused and wrought in us at first viz. Inwardly the Spirit of God Outwardly reverent Hearing reading meditating on the Word of God Receiving and using the Sacraments and prayer 65. In a word then what is faith A resting upon Christ alone for salvation as Psal. 2. 12. Acts 16. 31. c. 66. Is this expressed in the Creed It is and so principally insisted on and especially described in the same 67. Of how many parts consisteth the Creed Vulgarly accompted of the twelve parts before rehearsed the twelve Articles as to every Apostle as compiler thereof was attributed his Article usually else as in the Catechisme Of three parts concerning God the 1. Father in the first Article 2. Son in the next six Articles 3. Holy Ghost in the 5 last Articles Or otherwise four parts concerning 1. God the Father in the first Article 2. God the Son in the six next 3. God the holy Ghost in the 〈◊〉 4. The Church or Gods people 〈◊〉 four last Hitherto the generall division and consideration of the Creed now followeth the particular explication of the same SECT 2. The particular Explication of the Creed I believe in God the Father c. Our beleefe in God and the parts thereof in respect of his essence and persons for his essence gathered from the booke of nature and reason confirmed by the grounds of all true and good Philosophy as also from other Bookes of Gods judgements and his justice and equity The Booke of prophesie and revelations shewing the divine power and very heathen Oracles confessing and confirming the same The consent of Nations and Bookes of Scripture and Conscience proving and acknowledging the verity of the true God who is but one proved also by all grounds of reason and religion as well authority both divine and humane what God is and what his Essence subsistence Attributes and actions whereby wee learne to â—â— know him Of his existence and therein considered the manner of it and persons in the Trinity showne and proved by many places of holy Scripture and other reasons and similitudes whereby more illustrated to our capacity and how all three persons are one onely true God with the relation betweene themselves and to the creature Where also their unity in their actions and operations ad extra and their unity in the personall proprieties and therewith determination of such their actions is further ilustrated with divers similitudes and comparisons to that purpose whereby the eye of reason more elevated toward the higher pitch of the eye of saith may in 〈…〉 some sort though but darkely and as in a glasse or far off take a view of the same or be humbled herein 1. WHat is here comprehended in these Articles The summe of all things necessary to be known and believed unto salvation 2. What and how many things Two concerning 1. God the principall and main taske and best knowledge of a Christian. 2. His Church a profitable and thence dependant consideration 3. What concerning God is to be learned These two principles 1. What God is in his Essence in unity one God 2. How distinguished in his existence in Person in Trinity Father Son and holy Ghost to us manifested 4. What learne you first concerning God and his essence To know 1. That there is a God 2. That there is but one God 3. What or who that one God is 5. How know you there is a God By the 1. Bookes of nature and reason 2. Booke of Gods judgements 3. Revelation of prophesies 4. Consent of all Nations 5. Booke of Scripture and 6. Booke of Conscience 6. How by the Booke of Nature All creatures by a secret instinct acknowledging and confessing the same by their subjection excellent order frame and continuance arguing a workman the heavens and world an excellent Author time a beginning since eternity places ascending to Gods throne above all places causes shewing a supreme cause above all every thing as it were signifying there was a supreme goodnes which gave it al things else their being not able to have it of themselves or give it to themselves but of a much more excellent being and beginning then themselves which is and must needs be good 7. How doth reason confirme this By her best and purest power surveying the creature the order course and causes of things in nature and their excellencies findeth a supreme cause above all other causes and being above all other beings and goodnesse above all finite things inhabiting a place above all finite places and time beyond finite time and so findeth God in heaven and eternity by the grounds of true Philosophy 8. Explaine this more fully Many letters cast together could never make a booke without the hand or head of some wise and learned composer how much lesse could all the creatures and heaven and earth themselves bee made or come together in that excellent order and frame they are
effects of the same 10. How is the Spirit of God so called Of his secret and hidden originall and proceeding as well as actions and operations in the hearts of the faithfull How in particular 1. Of his spirituall nature incorporeall and invisible spiration and secret proceeding from the Father and Son 2. Equality with Father and Son so as God a Spirit 3. Spiration and secret operation of graces in the Church 11. How called Gods Spirit As proceeding from the Father and the Sonne their holy power and vertue 12. How called holy Spirit 1. Of his originall the holy Father and the Sonne 2. Being himselfe Holy God and Holy One of Israel 3. Operations Sanctifying the Church Working all holy motions in the heart of the faithfull 13. How is his manner of existence in the Trinity As in blessed Athanasius Creed expressed not made or created nor begotten but proceeding by internall spiration from the Father his love to the Son and from the Son his love to the Father eternall with them and from both the love proceeding to the comfort and conservation of all things this good and loving Spirit of God 14. VVhat is his order in the Trinity Though in the Trinity in essence power or eternity none be afore or after other none greater or lesse then another but all three persons coeternall and coequall yet in order the Father is first from eternity producing the Son the Son second from eternity begotten in that eternall generation and the holy Ghost the third in order as eternally proceeding from both 15. VVhat is his personall propriety Proceeding from them and so distinguished from both for the holy Spirit onely is proceeding and not either Father or Son as the Son onely begotten and not the Father nor Spirit though all the three indifferently and equally named and said to be God and Lord uncreate invisible and all other the like attributes 16. VVhat are the actions of the Spirit Especially attributed to him as to his office and person the comfort renewing sanctification and conservation of all things by and in Scriptures testified as Job 38. 4. The Spirit of the Lord hath made me and the breath of the Almighty hath given me life So Gen. 1. The Spirit of the Lord moved on the waters and God breathed into man a living soule Exod. 31. 3. I have filled him with the Spirit of God in wisedome c. Psal. 51. 11. Take not thy holy Spirit from me and verse 12. Stablish me with thy free Spirit Psal. 104. 30. If thousend forth thy Spirit they are created so thou renewest the face of the earth Esa. 11. 2. The Spirit of the Lord is upon him the Spirit of wisedome c. and Esa. 61. 10. The Spirt of the Lord is upon me as recited Luke 4. 18. and so most abundantly in the New Testament 17. How there showne As the gifts and graces of God by that Spirit are said bestowed upon the Church and faithfull in Christ 1 Cor. 12. and plentifully else As 2. Tim. 3. 16. Scriptures by inspiration of the holy Ghost 2 Pet. 1. 12. Holy men moved by the Spirit of God Rom. 8. 15. By that Spirit to cry Abba Father and Rom. 8. 16. The Spirit witnesseth with our spirit that sons c. Iohn 3. 3. Except regenerate of water and the holy Ghost not see the kingdome of God Mat. 3. 11. Where Christ is said Baptizing with the holy Ghost and being baptized the holy Ghost visibly descended c. As also in the Acts and many like places 18. How is comfort attributed As he is called the Comforter and sanctification attributed as the holy Spirit or sanctifier also teaching illumination and the like Iohn 14. 26. and 15. 26. and 16. 7. c. where the holy Spirit the Comforter shall teach them all things and lead them into all truth and bring all things to their remembrance and shew them all things to come 19. But are not these things from the Father also Yes from the Father in the Son but by the dispensation of the holy Spirit and attributed more particularly to him as the Comforter in respect of their end the comfort and sanctification of the Church by all saving graces when else in respect of the power and originall it is true Opera Trinitatis ad extra sunt indivisa All three persons jointly produce these holy actions 20. What is the holy Ghost then in briefe The third person in Trinity proceeding from the Father and Son distinct in person but one in essence and coequall with them in substance eternity majesty and glory 21. What his office To effect the workes of God in his creatures and to bestow his gifts on them and especially to sanctifie the elect to eternall life 22. What are those gifts Divers according to the good working of that holy Spirit as well in regard of diversitie of times and other occasions and circumstances as persons 23. How in regard of the persons Either particular to the elect as the adoption and confirmation thereof in sanctification and other saving graces to salvation Or common to others also as knowledge power to doe excellent things yea with show of some sanctification as members of the visible Church though else reprobates found at last as seene in very Iudas and divers others 24. How in regard of the times or other circumstances Some ordinary in the Church at all times and common to all the faithfull as saving graces illumination holinesse sanctification Others extraordinary as in primitive times and else as it were in stablishing and confirmation of the faith then new planted or preached as the gifts of healing miracles tongues and such like 25. How is the Spirit given From the Father and the Sonne Joh. 14. 26. or from the Father by the Son Iohn 15. 26. 26. How is the name of the Spirit of God taken For the Spirit himselfe illuminating comforting and sanctifying the faithfull and sometimes for the gifts of the same Spirit shed into the hearts of those vessels of grace 27. Is it necessary to have the holy Ghost Yes for except we bee borne againe of water and the Spirit wee cannot inherit the kingdome of God Ioh. 3. 5. and that Spirit beareth us witnesse we are the children of God and in him only we cry Abba Father Rom. 8. 15. and without that Spirit flesh and bloud cannot inherit the kingdome of God 1 Cor. 15. 50. 28. By what meanes is the holy Ghost attained The ordinary meanes the ministry of the word use of the Sacraments frequent and fervent praier Extraordinary the good occasions offered at the pleasure of God 29. How is that holy Spirit retained By the same meanes that attained with meditation and godly care not to offend that good Spirit or neglect his graces 30. Can the Spirit of God be taken away The Spirit of adoption and regeneration is never wholly taken away from the elect though the operation sometimes eclipsed to the eye and
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
joyned Baal as the Idolatrous Israelites 3. Joyned with God Angels or other Powers Intelligences or the like Nature fate or such dreams of the old Philosophers or Heathen whereby in effect Atheisme and denying him and his truth without the true God setting up many gods as the Gentiles in generall their many gods recorded in the Scriptures Dagon Ashteroth Moloch Bel and the Dragon c. In the Heathen Stories their Jupiter Mars Mercury and where majores minores dii more in number then the Nations or the Cities and Countries The Egyptians in particular gods of all sorts of things Sunne and Moone and Stars Serpents Fowles Fishes Beasts and men as Osiris ibis c. 19. What Idolatry All setting up of Idolls whether in the heart or Temples to worship them and so of two sorts 1. In the heart internally set on them 2. In the Temples externally to worship them against which especially is the second Commandement 20. Is there no other Idolatry Yes all falling away from the Lord and trusting in or seeking to the creature in neglect of him is before him accounted Idolatry so to trust in or set our heart upon this world with worldlings Upon uncertain riches whence covetousnesse Upon Idolatry pleasures of the Epicures Upon glutony and drunkennesse with the voluptuous pride and vanities of life long life and the like to the forgetting of God and trampling his Commandements under foot is to set up Idols and setting our hearts upon these Idolls ' and fancies of our hearts set up above him in our esteem 21. Who then as thus Idolatrous Both the Covetous worldings Idolatrising to his god Mamon Epicures making their belly their god Ambitious that on aspiring to high places set all their devotion Proud that honor Lucifer for their god Cockering parents that as Eli did above God set their love or dotage on their children and generally all sinners that leave God to serve sin c. or put their trust in creatures leaving the Creator whether wholly or in part totall or partiall Idolatry 22. Who are they Such as against God trust in Princes or any childe of man In the arme of flesh and bloud In force of united Nations In their wit and policy In Ships or Castles or Munitions In great persons their favourites In horses and chariots yea Men Angells or Divells and flie to any other helpes forgetting and neglecting God cannot be said free from Idolatry not David numbring his people nor Achitophel with his plots or Haman with his policy more then Nebuchadnezzar with his arme of flesh and great Babell 23. Who doe idolatrize to Men Angels or the Divels Those who trust in or flie 1. To men and their helpe above God 2. To Angells or Saints to invocate them besides or contrary to Gods will and commandement 3. To Witches and Wizards to helpe them where God leaveth them 4. Evill and wicked arts and meanes that God hateth and condemneth as leaving him his providence and goodnesse 24. What is it to love and honour God Not only to have him or him alone in our hearts in exculsion of other vaine gods but also to exhibite our duties and devotions to him best expressed in those tearmes of his honour and love the exhibition of honour to him as our Lord ' and Master Of love as to our good God and Father 25. What is opposite to this Both Ignorance next door to Atheisme sowing error and bringing forth Sin and Idolatry opposite to his love neither seeking to know or love him Prophanenesse near kin also to Atheism or a kinde of Atheisme in the living and therein expressing it in lewdnesse and denying God by the life and deeds opposite to his honour which is set forth by a godly life 26. How many sorts of ignorance 1. Either purae negationis in such as cannot understand the truth naturall corruption or blindnesse 1 Cor. 2. 14. Rom. 3. 11. 2. Pravae dispositionis affected ignorance wanting knowledge Either 3. Carelessely a carelesse ignorance 4. Stubbornely refusing it a perverse ignorance 27. What the fruit thereof Error and so Atheisme Idolatry and all kinde of sinne and foolishnesse Whiles the foole saith in his heart there is no God and so shew little love trust or confidence in him and consequently poore service or honour of him but much wickednesse abomination and prophanenesse 28. But may not a small measure of knowledge bee pleasing unto God Yes if it be joyned with a desire to have more and study to serve him according to the same and not an affected carelesse or stubborne ignorance 29. But often seene the more knowledge the lesse grace The more is the malice of the Divell seene the fault not being the knowledge by which God is most honoured but in abuse of the gift as good things may be abused yea optimi corruptio pessima and so much the more lamentable if lost or abused but it is the Divells policy and he will take most paines so to pervert and corrupt the best things yea assaile even the Saints and their best grace that did not leave our Saviour unattempted but such as in seeming knowledge fall away shew indeed that they knew nothing as they ought to know 2 Cor. 8. 30. But ignorance is the mother of devotion Yea of blinde devotion but truest devotion will hearken to the voice of wisdome to be guided thereby 31. How is ignorance the mother of prophanenesse As by not knowing caring or remembring there is a God men rush into ill as a horse into the battell or upon destruction without all feare or understanding or as prophane Esau hated of God preferred a messe of pottage and earthly things through ignorance before heavenly blessings 32. How prophanenesse seen In 1. Brutish living that also without all practice of devotion prayer or other godly Meditation Exercises with an irkesomenesse of godlinesse and all good duties 2. Securely living in open and notorious sin or courses as without feare or care grace or shame without God before their eyes 3. Prostituting themselves to sin as slaves to Satan and children of Belial tumbling both themselves and their associates headlong into hel of such we ought to beware destruction and unhappinesse being in their waies and the way of peace have they not knowne and no feare of God before their eies this the fruit of their ignorance 33. Is this the greatest sin against this Commandement It might seeme so by the uglinesse of it but there are sinnes also of a higher nature and degree and monstrous in the perversenesse against knowledge and conscience such as sinne against the Holy Ghost and sacriledge in respect of the heart though alias ressectu Oris Operis actionum ad extra They may be referred to the third Commandement and so as other compounded sinnes may bee found in other or divers Commandements 34. How are we to love God With all our heart with all our minde with all our soule and with all our
Ecclesiasticall government to which subordinate and generall confederacies and Corporations mixed between private and publicke governments or societies Thirdly politicall duties of all sorts in all kinds of governments in the world whether Monarchy Aristocracie Democracie where there are commanders and subjects to command 34. What duty of Parents The love and care of them love or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis the fountaine of the other whence unnaturall parents that bring forth children and not care for them the care being seene in due providing for life naturally by 1. Nourishing them and 2. Bringing them up 3. Training them up in honest calling 4. Directing them in all matters of moment 5. Helping and storing for them as God giveth meanes For life spirituall by godly education instruction chastisement their prayers for them and blessings and the opposite hereof to be without naturall affection To traine them up in idlenesse and vanity To be neglective of providing for them or their education or instruction naturall or spirituall things or to curse and not blesse them 35. What the duty of children To answer their parents care and love with love and duty To reverence and obey them Matth. 21. 30. Eph. 6. 1. To stand in awe of them and submit to their instruction correction To preserve their parents goods and helpe them if need require To shew themselves thankfull as the Storke to her parents So a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if need or age require to help them with goods service reliefe To love and reverence them that be neare and deare unto them for their sakes Opposite to which is to neglect these duties not to love them but to hate revile scorn strike or deride them To be ashamed of parents contemne and despise them To be disobedient and unkinde To refuse or despise their instruction correction and to these heads or some of them may bee referred the duties of Tutors and Guardians towards Pupills and their Pupills towards them that as they succeed parents in government to succeed in fatherly love care and consequently Pupills to shew dutifull respects and love to them as good children to such their parents 36. What the duties of husbands and wives In generall mutuall love benevolence and conjugall fidelity in particular of the husband as head to guide direct and instruct protect cherish and defend provide things needfull and governe in loving sort giving honour also to her as the weaker vessell The wife as in subjection to her husband to acknowledge him her head reverencing fearing and obeying him being amiable and gracious seeking to please and cherish him be his assistant in the house and all duties of a good wife and huswife opposite to which is neglect of these duties and so his being his wives underling contrary to the law of nature and ordinance of God his hating striking or wronging her denying things needfull in his power or being too uxorious in in fond doting too imperious in rigour towards her As on her part her usurping dominion using unreverence unquietnesse causing trouble and griefe to him or being a crosse and not a helpe to him or idle at home or gadding abroad 37. What the duty of Masters To governe those under them with equity and moderation accounting them as children under us or brethren in Christ and fellow-servants in respect of our Master in heaven so commanding things lawfull honest possible and proportionable to their service paying their wages and wishing and procuring their good both in body and soule by instruction and else while with us and after esteeming them as our poore friends opposite to which is our neglect of them being too hard or tyrannizing over them commanding things unlawfull unpossible or too remisse in not correcting or not cockering them or suffering them in idlenesse not restraining and reproving them 38. What servants duties To love and reverence their Masters so to tender their credit and welfare submit themselves to their commands corrections and to be diligent faithfull and true thrifty and carefull to please their masters in all lawfull things opposite to which neglect and disobedience murmuring and answering againe idlenesse and unfaithfull wastefull and not carefull of their credit or displeasure 39. What the duties of other governours in Schools or other societies As they have the place of Fathers and Superiours to have a fathely love and care over them and their welfare opposite to which to neglect them or tyrannize over them and abuse their authority 40. What of the governed To demeane themselves with that reverence humility and respect as may become dutifull children to such fathers not neglective of their places or despising their authority to the disturbance of good order and bringing in impiety and hellish confusion 41. What duties of Ministers and Ecclesiasticall Fathers To be blamelesse and so behave themselves in their place that it may be to the edification of the Church both by their 1. Preaching in season and out of season 2. Their governing of the Church of God committed to them and their private families 3. Living and good example Opposite to which their inability and insufficiency impiety idlenesse and neglect of their charge or other irreligiousnesse prophanenesse or faults in preaching governing or living unworthy their place or calling 42. What duty of the people towards them Love reverence and submission to their Ministery and charge that they may performe their duty with cheerfulnesse not with griefe and so allowing liberall maintenance and their dues as those Elders that doe their duty well are worthy of double honour opposite to which hate neglect mocking or despising them resisting disobeying or abusing them denying or diminishing their dues with a mocking and a lying unto God Gal. 6. 6. or taking away and withdrawing them which is sacriledge or robbery and spoyling of God Mal. 3. 10. 43. What duty of Kings or Soveraignes In that high place and representation of Gods supreme authority the commendable exercise 1. Of that Soveraigne power in 1. making good Lawes 2. Seeing them executed 3. Creating Magistrates 4. Containing them in their duty 5. Mixing mercy with justice 6. Lawfull pardons 7. Waging war or concluding peace 8. Admitting or considering of high appeals godly to the glory of God justisie to the good of the Common-wealth II. Vertues of 1. Piety in all their actions 2. Justice in all their actions 3. Clemency in all their actions 4. Bounty in all their actions 5. Wisdome in all their actions 6. Fortitude temperance humility and generall all vertues to the good example of his subjects as Regis ad exemplum c. opposite to which is negligence and remissenesse in these duties bordering upon idlenesse or rigour degenerating into cruelty and tyranny 44. What subjects duties Honour obedience loyalty and service both with body and goods attended with love of their person desire of their welfare and prayer for their prosperity opposite to which neglect and contempt to speake evill or to curse him
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.
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
Good thoughts and cogitations Good motions of Gods Spirit and truth Good resolution to follow the good and truth chosen and allowed in heart 6. How the parts opposite scene opposed 1. As the cherishing originall guilt into actuall concupiscence opposite to the hating and rooting out of the same and that naturall inclination to the guilt or hereditary corruption opposite to the inclination to justice and Gods love in the flesh lusting against the spirit and the spirit against the flesh 2. Actuall Evill thoughts opposite to good Evill motions opposite to good motions c. Evill consent opposite to good resolution c. 7. What sorts of concupiscence I. The habituall and hereditary 1. Cleaving to our nature derived from Adam which is called originall sin 2. Confirmed by perpetrating actuall and many offences II. Actuall the buds of that originall as proceeding from the same and more confirming it so either producing and confirming other daughter and mother either to other and spreading so largely all sins and vices seeme branches of the same 8. What opposite to it Originall righteousnesse lost in Adam renewed and restored by Christ in some measure and degrees of grace here in full measure hereafter in glory the opposition of which grace or renewed righteousnesse here in the flesh to that guilt is that continuall combat of a Christian in the subduing of the flesh and evill affections to the spirit and lusting of the spirit against the flesh as the flesh against the spirit so long as wee live and till fully reformed to the image of God 9. Whence commeth actuall concupiscence 1. From that originall guilt as the fountaine or root suffered to bud and grow in us 2. From other accidents as occasions of bringing it into action or adding fuell to the flame as from the 1. Motions and suggestions of The devill Lewd men and his instruments Our owne intemperance 2. Sense infected with sin 3. Phantasie minde and memory c. corrupted by lewd objects 10. How shall we then avoid it By taking heed to our wayes and carefully observing our evill inclinations to reduce and regulate them after Gods will and Commandements more especially in our 1. Walking with God by prayer and holy meditations 2. Going from the company of the world by retiring and secret examination of our hearts wayes and senses Psal. 4. 3. Armour of God to resist the evill one Eph. 5. 6. c. 2 Cor. 10. 5. 11. What are the degrees hereof As they are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing passions or as some speake unformed concupilcence going before the act of reason as in 1. Wanton dreames 2. Uncleane thoughts 3. Malicious dreames of hatred c. 4. Minde withdrawne or heart affected by sudden delight passion or bait by the sense phantasie memory or other seducing occasions presented 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full passions or formed concupiscences and acts of unreasonable reason in deliberate desire and consent of will that are either 1. Rowled in the minde with approbation 2. Taken delight in by that approbation though without consent to the practice of them 3. Delighted in even to consent of practice 4. Desired to be put in practice and so the very actuall breach of other Commandements as of false testimony slander theft adultery c. 12. How the affections of the heart else distinguished Into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a versation from some appearing evill by anger feare hate and the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring of some appearing good as properly this concupiscence whose obliquities and defects against honesty good reason Gods will and depravation by evill judgement is the breach of this Commandement for there may bee a good and holy feare anger and hatred as of sin and concupiscence of good things to Gods glory 13. How evill concupiscence distinguished As immoderate into concupiscence of the objects that are evill or evilly desired as of 1. Pleasure or lust of the flesh carnall concupiscence 2. Profit lust of the eyes covetous concupiscence 3. Honour pride of life and ambition or ambitious concupiscence 1 Iohn 2 15. 14. VVhence commeth the evill of them As they either 1. Proceed from an evill fountaine as From originall sin Evill and depraved nature Diabolicall temptations Intemperance or the like 2. Are motions to things First horrible and evill in nature as murder theft adultery or other mischiefe Secondly hurtfull to our selves and others III. Against God and his holinesse and honour though in things appertaining to out neighbour here especially remembred 15. Which are they Evill longing after either House or field by covetousnesse Wife by carnall concupiscence Servant Ox or Asse or any thing else by any inordinate or carnall desire whether in Heart longing Minde plotting Will devising or Word and thought wishing for it 16. What then in generall forbidden here All suffering of sinne to Bud Live Grow in the heart to the prejudice of the soule harbouring it the neighbour endangered to be damnified and God dishonoured by it 17. Why so precisely forbidden As the root of all evill because from the heart and from within proceed evill thoughts and so adulteries thefts fornications murders covetousnesse and all wickednesse that defile a man Marke 7. 22. as our Saviour himselfe sheweth and thereby the leprosie foulnesse and deformity of the same 18. But is it not forbidden in the other Commandements It may be answered yes but withall to be noted I. How 1. Intimated there and more implicite in and with the act forbidden 2. More expresly and plainly here as of set purpose to avoid all doubt and to assure and remember us of the same II. Or else as it is The first bud here reproved all even the unformed lusts and inordinate desires before full consent In the full growth and formed in the will ready for the act with and in the act there forbidden likewise 19. What is then here commanded The vertues opposite to the former evill concupiscences and so as the rooting of them out the reformation of the soule in planting and cherishing the graces opposite to the same as before remembred seene in 1. Not yeelding to sin and temptation of Satan 2. Resisting evill concupiscence covetousnesse and fleshly desires that fight against the soule 3. Entertaining the good motions of Gods blessed Spirit and 4. Fostering and cherishing the same by good thoughts and meditations godly and Christian resolution 20. How is this to be effected By taking to us the whole armour of God Eph. 5. able to resist all the fiery temptations of the devill and seeking the sincere milke of the word which is able to make us grow up in faith unto all righteousnesse which is in Christ. 21. What are the parts of it 1. A mortification of sin and our fleshly members 2. A regeneration or new birth unto righteousnesse 3. A sanctification of the spirit unto God whence also the workes of sanctification and holinesse flow c. 22. But this is beyond the Law
Yes but not beyond the intent of the Law which willeth absolute righteousnesse both in our soules and bodies or actions and most inward affections and is hereby a Schoolmaster to bring us unto Christ and when wee are not able to doe it to send us to him that hath done it for us if wee shew our love and obedience by our willingnesse 23. How may our willingnesse be seene 1. By our hate of the things of the flesh 2. By our delight in the Law of the Lord Rom. 7. 16. 3. By our stirring or striving and moving in holy duties 4. By our desire to bee instructed and directed 5. By our growing up in godlinesse and these are also assigned as tokens of our new birth proceeding by degrees in grace directed by the Law profiting and perfected in Christ. 24. What generally commanded here Contentednesse with our estate in not covetting our neighbors goods but submitting our souls to the good will and pleasure of God and his holy Spirit and ordering our selves with thankfulnesse according to the direction of the same in which contentednesse all vertues seeme to shine forth and to be comprehended as Prudence justice temperance fortitude constancy c. both in generall and in particular of all vertues as in their severall kindes and branches is to bee seene as what Christian prudence and heavenly wisedome sheweth it selfe where wee are graciously contented with Gods providence over us and appointment of us in that our estate and condition to doe him such service as therein required what justice towards God and men shineth forth in our readinesse so contentedly to doe our duties what Christian moderation and temperance to be seene above all turbulent affections of vainglory pride or covetousnesse so to submit our selves to Gods will and command and our fortitude and constancy so to continue and persevere as indeed where any virtue is actually there habitually are all the rest virtues and graces goe concatenate there is such mutuall league of love and tye of affinity betweene and among them as no virtue without prudence to gurde it justice the soule and substance of it in the duty whether to God or man our selves or others temperance the mediocrity and moderation of it fortitude the strength of it and courage to proceed constancy the continuance and so the rest humility the ground continency the girdle love the comfort chastity the ornament piety the crowne of them all and each adding a lustre to other and where any deficient the rest blemished by it but in this one contentednesse all generally entertained and every one particularly illustrated by it 25. What are the fruits hereof True blessednesse here and hereafter the promise annexed to the performance of good duties 26. What the whole duty man To feare God and keepe his Commandements 27. VVhat the sum of the Commandements Love 28. VVhat followeth in the Catechisme The explication of that love the summe of the Commandements as it extendeth it selfe to the performance of duties both towards God and men and so to shew what we learne in them SECT 13. The ninth and next Questions Love the sum and substance or root and fountaine of the Law and all good duties therein comprised whether to God or man pertaining so called the royall law of love or fulfilling of the law whose degrees in our duty to God to superiours to equals and inferiors in their severall orders and kindes to be exercised how to love the neighbour as ones owne selfe and what by the Talion law to doe as we would be donâ— to is required our giving honâ—â— to superiours love of equalls all else shewn by hurting none by breach of any the Commandements as 〈…〉 or 〈…〉 incontinency picking and stealing evill speaking lying or slandering or coveting other mens goods and so consequently to use the honest meanes whereby to be better able to perform this to learne to labour in some lawfull calling as God appointeth us with thankefulnesse and contentednesse 1. VVHat doe you chiefly learne in these Commandements Two things my duty towards God and my duty towards my neighbour or the root and fountaine whence these duties doe slow love extending it selfe to God Men. 2. How is love the fountaine of these duties or sum of the Law 1. It is the summe of the Law as it is the whole scope of all good duties and intention of the law and inward forme of that spirituall life we live by grace ready to performe all good duties and so called the royall law of love 2. It is the fountaine and root of his double duty as the love of God produceth the zeale of his glory seeking his honour and so obedience to all the Commandements and thereby performance of duties both to God and men 3. What is thy duty towards God To beleeve in him To feare him and to love him with all my heart minde soule strength as Luke 10. 27. Deut. 6. 5. Mat. 22 28. Marke 12. 30. Whence sloweth the performance of all other services of his and honor done unto him as from the first Commandement all the rest 4. VVhat meane you by this A faith in God producing his feare in love and filiall observance the feare of God the beginning of wisedome performing obedience and love in hearty affection adhering unto him and trusting in him with minde unfainedly seeking knowing and remembring him and soule wholly addicted to his honour and service to the utmost strength and power of both bodily and spirituall faculties persevering therein the substance of the first Commandement and so performing all parts of his service in the rest of the Commandements 5. In what wanner 1. Both to worship him after his will 2. Give him thankes and praise him for his benefits 3. Put my trust in him in distresse 4. Call upon him in all my needs as in the second Commandement 5. Honour his holy name and his word as in the third Commandement 6. Serve him truly all the dayes of my life and especially his Sabbaths as the fourth Commandement 6. VVhat is love to these duties The very foundation of them for if I doe love Cod With all my heart sincerely With all my minde understandingly With all my soule affectionately With all my strength effectually I will assuredly also strive to perform these things and continue in them all the dayes of my life 7. VVhat is thy duty to thy neighbour I. In generall 1. As by our Saviour Christ is taught to love him as my selfe so reade Math. 22. 39. Luke 10. 27. Marke 12. 31. so Lev 19. 18. 2. According to talion Law to doe to all men as we would they should doe unto us by our Saviour taught Math. 7. 12. Luke 6. 31. so Tob. 4. 15. II. Speciall to First superiours as in the fifth Commandement to 1. To love honour and succour father c. 2. Honour and obey King and his c. 3. Submit my selfe to c. 4. Order my selfe lowly c. Secondly all
of our owne and neighbours credit enjoyned 21. What is it not to covet or desire other mens goods The plaine sense and substance of the negative part of the tenth Commandement forbidding to covet any thing that is our neighbours whether in the inmost thought or cogitation and first bud of concupiscence in the soule or any farther growth to will or consent to such covetous desire or wish of the same and whence followeth the affirmative part of the same Commandement that I must 1. Learne and labour to doe my duty in some state of life and honest calling 2. I must be content with my place and calling as appointed by God 3. I must be thankfull to God for the same and so persevere in honest courses in obedience to his Commandement 22. Why are we to learne or labour 1. That we may avoid idlenesse mother of no goodnesse 2. That we may have sufficient for curselves and need not covet other mens goods 3. That we may be able to helpe others and so being ornaments to our profession shew our workes of piety charity mercie to the glory of God and good of his Church 4. That we may acknowledge our obedience herein and duty to God and our neighbour 23. How ought we to be content in our estate As submitting our selves to Gods providence and fatherly care over us without which nothing commeth to passe not a sparrow falleth to the ground nor a thought in our heart much lesse our lives and actions ordered without it and in remembrance of this not to I. Grudge or murmure 1. at our crosses or misfortunes since all sent from God 2. At others prosperity no not of the wicked since Gods pleasure 3. Against God in these things c. II. Not to repine in any trouble or adversity III. Not to torment our selves in vaine with carking and caring as it were over-peering Gods providence and out going it to the manifestation of our impious and shamefull infidelity IV. Nor lye downe under any crosses in despaire arguing a faithlesse heart c. 24. How is God said to call us to our estate By that his providence over us from whom all good commeth to us and whose ordinance or allowance all honest callings are as the neglect in idlenesse or no calling or transgressing in unlawfull arts are from the divell authour of sin and all evill withall to put us in minde to whom to looke for a blessing and to pray aswell as to expresse our thankfulnesse 25. How are we to shew our thankefulnesse 1. In our hearts by our inward rejoycing our comforts sent from God his blessings and contednesse 2. In our words by prayers and prayses expressing these our good thoughts and motions in our minde 3. In our works in a godly and Religious course of life to the glory of God and good example of our brethren 26. Are we able to performe this Never either of our selves alone or our owne power or perfectly as we ought to doe in exact righteousnesse required but only in some acceptable measure as we are enabled by Gods grace his speciall gift in Christ to whom we are by the law directed to looke and to call for that his grace and assistance by prayer as we are taught in the next place 27. What followeth then An introduction to the consideration of prayer in the 11. Question where wee are taught the right use of the Law our insufficiencie to fulfill it and the necessity of prayer The fourth part of the Catechisme Concerning Prayer SECT 1. The twelfth Question The introduction to the fourth part of the Catechisme concerning prayer with the Analysis of the 12. Question or preface to the doctrine of prayer wherein the holinesse excellency and purity of the Law and Law-giver with our impurity and weaknesse are set forth motives to us looking at the use of the law to a rule of good life and a schoolmaster bring us to Christ to move and urge us to humility that consideration of our inability more especially to induce us to seeke for a better estate of grace and more perfection in Christ which 〈◊〉 we have no other meanes to attain unto but only prayer we are hereby to be enforâ—â—d what true earnest and continuall and hearty prayer is at our hands and of necessity required and so the Lords Prayer as the most perfect and absolute patterne or forme thereof propounded from the 1. WHat is here next proposed The twelfth Question concerning prayer and with it a preface or preamble to the same in these words My good childe know this c. 2. What is therein contained A preface and question and in the I. Preface First intimated 1. The purity holinesse and excellency of the Law and Law-giver 2. The use of the Law to shew Gods purity and holinesse our impurity and weaknesse so to humble us and direct us to a better law of grace in Christ and prayer Secondly expressed 1. A necessary caution of consideration of our estate and inability in that My good childe know this c. 2. Our inabilitie in it selfe to performe the Law as we ought Thou art not able c. 3. What ability wee may expect onely of grace and in some measure 4. Whence to expect that ability from God 5. What meanes to obtaine it prayer 6. The necessity of prayer We must c. 7. What manner of prayer continuall earnest diligent II. Question 1. Intimating the Lords prayer for the most absolute platforme of prayer and so 2. Expresly requiring the same 3. How is the purity and excellency of the Law-giver understood By the excellency and beauty of holinesse which is in him originally thence into his law and Statutes diffused and derived that are true and righteous altogether and shew his love of holinesse integrity and purity and hate of the contrary 4. How the purity and holinesse of the Law seene 1. Both in regard of the author so holy and from whom all impurity removed 2. And in respect of us so impure and argued thereby and unable to fulfill the same It selfe so good that it is 1. Pure and giveth light to the eyes 2. Holy and undefiled converting the soule 3. More to be desired then gold yea then much fine gold 4. Sweeter then the honey and honey combe 5. Pretious above thousands of gold and silver 6. Instruction to the simple and wisedome and in keeping thereof great reward even to everlasting remembrance c. 5. How is then called the strength of sin 1 Cor. 15 As it meeteth with our weaknesse and impurity that being no way able to fulfill it of our selves sheweth our guilt and it is to our ill nature a stumbling blocke of offence and not onely shewing sinne but making it more stubborne and outrageous though it selfe good and holy as wholesome meat and nourishing meeting with an ill stomack is not onely not comfortable to it but loathsome and provoking even fainting and vomiting or as good councell meeting
Magistrates that set forth his honour 2. All faithfull Pastors Prelates and Teachers that set forth the true faith 3. All godly Elders that governe well and give good example 4. All holy Confessors and Saints that have so set forth his glory 5. All glorious Martyrs Apostles Prophets Patriarkes and good men that have done and do their best endeavours to set forth and witnesse the truth 24. What doe you then pray for in this respect That God will be pleased to enable them with his graces more readily and cheerfully to set forth his glory as that 1. The King and Magistrate may be Carefull and zealous Prudent and Religious Just c. 2. Pastors and Prelates may be Faithfull in their places Diligent in their duty Conscionable and carefull of their charge all others may be godlily disposed according to their severall offices and duties and so to praise God for any his excellencies and graces appearing in them to the advancement of his Kingdome 25. What is opposite to this Kingdome The Divell and all his wicked agents and instruments raised up against God and his truth such 1. All evill Princes and Lawes 2. All evill Magistrates and negligent Pastors and slothfull 3. All evill and false Prophets and Idolaters 4. All evill blasphemers and 5. Generally all ungodlinesse and vanity 26. What of these That God would be pleased to overthrow root out and destroy all such as the power of the kingdome of Satan and opposite to his Kingdome 27. What in summe is there then expressed or intimated in this Petition 1. The part expressed as before shewed the 1. Petition it selfe for our selves 2. Intercession for others let thy Kingdome come for all our good II. The part intimated both a First confession of a 1. due that Gods Kingdome ought to be advanced 2. Duty from us and others that we ought so much as in us lies to advance that Kingdome 3. Defect in us and others too common to be too negligent hereof Secondly deprecation against all oppugners and opposition thereof whether in our selves or others Thirdly thanksgiving and praise 1. For the graces in us or others tending to the propagation of his Kingdome 2. For his so gracious government of us and of all things 28. How sum you up this in order 1. Confession of a 1. Due that it is most holy and just that Gods Kingdome should come and his power thereof declared 2. Duty of our selves and others that O Lord it is our duty all of us to endeavour the same and wish and seeke by all meanes to advance it 3. Defect that there is even too supine a negligence in us and others in this as well as in many other good duties II. Our petition for 1. Gods power to be shewne in advancing it 2. For our owne well disposednesse that it may be such that we may doe our best to promote it and that his Kingdome may come in us III. Our intercession for others that others may be as well disposed as we our selves and that his Kingdome may come in their hearts IV. Our deprecation that God will be pleased to pull downe all enemies of his Kingdome and all opposition and opposers with their malice and envy V. Our thanksgiving that it hath pleased him 1. So graciously to governe all things as hee doth to a good end 2. To give us grace to desire the same and to seeke it as well as many others 3. Further to assure our selves and soules of that his Kingdome so to be encreased perfected and consummate in his due time in us and others to the glory of his grace and power 29. What the third petition That Gods will may be done as readily by mee and all Gods people upon earth as by those blessed Saints and Angels in heaven where it is to be done with all joy courage and alacrity 30. What is the order of it After the desire of sanctifying Gods name and of the advancement of his Kingdome that in that Kingdom his will may be done by us and all men whereby better to be assured we are his subjects as well as those willing and ready Ministers of his Saints and Angels in heaven that his illustrious Kingdome of glory 31. What the parts The 1. Object the will of God 2. Action to be done or performed 3. Collimation of the action after the sublimed rule of Angels obedience and duty 32. What is the will of God Understood to be either his 1. Secret will which we are not to search into but he will see in due time and manner performed 2. His revealed will which is for us and other children which is required of us to be knowne and performed and so for us and our instruction revealed in his holy Word Law and Gospel a most sure and true record written for our remembrance 33. What the doing or performance of it Our holinesse in the 1. Faith knowing and beleeving it 2. Practice of good workes and obedience answerably to be thought on and proposed by us to be done as it is required at our hands by God and so herein professed obedience generally to Gods holy will and commandements and that in speciall sense as not only the actions but the heart and cogitations submitted to the performance thereof as in the last Commandement the very inmost cogitations of soule and thought to be reduced to this obedience and the love of God and thither tendeth that following collimation and direction 34. How is this that rule of direction or imitation In earth as it is in heaven understood either I. Improperly in 1. Our bodies and members that are earthly as well as in our soules and mindes that are heavenly 2. The lower parts and powers of our affections as well as higher power of will 3. Those that are yet uncalled as well as those that are called and already in the heaven of the Churches bosome and Kingdome of grace 4. In our owne selves endeavouring as in Christ to perfect the same II. Properly in earth by us that dwell in this world in the midst of many temptations and provocations to sin as well as by the inhabitants of heaven Saints and Angels free from all temptations and discouragements 35. How is it so done If as by them usually performed so we strive to doe it obeying both 1. Voluntarily which is with all our hearts willingly freely cheerfully readily without hypocrisie grudging repining murmuring griefe or delay 2. Totally endeavouring to his whole will for the matter of it manner of it every part of it so his will and not ours to the denying of our selves 3. Continually so with Constancie in our good intention Perseverance to the end and thus striving to perfection of obedience we yeeld true and sincere obedience which though in us imperfect when thus regulated by this perfect obedience and aiming at that perfection of Angels though not attaining unto it is accepted of God and so to the proportion of our ability here
seeking to procure and 1. Have a sense of feeling and so a knowledge and an acknowledgement of sin 2. To have a loathing leaving and forsaking of the same 3. To have a resolution and firme prosecution of it and a new course of lâ—fe and holy living as was before declared in the Sacrament of Baptisme and the Godfathers vow and promise at the Font. 18. How is a sonâ—e of sin wrought in us By grace given of God obtained by prayer and consideration of the will of God which is our holinesse and so we may proceed thence 1. To the knowledge of sin which is looking into the glasse of the Law wherein is seen God â— purity Our sanctity required Our sin and so ugly deformity 2. To the acknowledgement of that hatefull monster sin thereby to obtaine remission and forgivenesse and deliverance from the same 19. How is the loâ—thing of sin best wrought in us By considering 1. The uglinesse and deformity thereof in Gods sight 2. The uglinesse and deformity of our soules thereby made abominable in Gods sight and like the Divell 3. The losse wosustaine thereby as the blotting out the image of God in our â—oules 4. The impurity of sin and the soule defiled by sin made a cage of uncleane birds 5. The â—ate of God against sin whose eies can behold no evill 6. The loathing wherewith God loatheth a sinner and his actions that are so contraâ—y to his pure nature polluted and unclean 7. The end of sin shame misery and confusion which may well move â—s to the leaving loathing hating and forsaking the same as so â—oule a monster that God much hateth 20. How may that godly resolution be best wrought and confirmed in us By considering 1. The promises of God to the penitent and godly persons 2. The goodnesse of God requiring it 3. The mercy of God alluring us to him 4. The examples of mercy in sinners received to grace to their comfort and felicity as of Mary Magdelâ—ne penitent thiefe David Peter c. 5. The judgements of God against impenitent sinners denounced 6. All the actions and workes of God as iâ— were perswading us to a new obedience 7. The unprofitablenesse shortnesse and contemptiblenesse yea endlesse shame of sin 8. The fruits of conversion to God holinesse and honour joy comfort and peace hereby and here obtained endlesse glory and eternity of reward hereafter in the love favour and presence of God which may move us to a constant resolution yea prosecution of so happy a new a course intended and perseveâ—ance to the end 21. How is the preparation by faith By examining the truth and lively operation thereof to the saving and adoring the soule by 1. The ground thereof the Rocke Christ. 2. The stedfastnesse there of without wavering 3. The fruits and â—ffâ—cts thereof in our repentance begun and perfected Love to God in praise and thankfulnesse Love to men in charity and forgivenesse 22. What is faith The evidence and assurance of things not seen but hoped for and so in particular of the mercies and promises of God made to us in Christ expressed in his word and confirmed in the Sacrament the seale of grace the ground whereof is Christ the rock and head corner stone on which the Church is built and whence it is so firme that the gates of hell shall not be able to prevaile against it and as the Apostle saith Neither heighth nor depth principalities nor powers life nor death things present nor things to come is able to remove us from it or the love of God the fruit and effect of the same 23. How is repentance the fruit of it As that is indeed the root and beginning of all goodnesse in us and also yeelding at last perfection to the same as the feare of God the beginning of wisdome is founded in faith the doctrine of salvation apprehended by faith mercy and graces received by faith repentance so begun continued and perfected by the working of faith and so also the fulfilling of the Law begun in faith of God for whose sake we love our neighbour and in the same faith yeeld him our Lord his honour and obedience thus faith formeth in us all vertues and graces as the same testifie the truth of our faith 24. How is this excellency of faith seen Excellently described in ninth and tenth to the Hebrewes where shewn to be the root and foundation of all the excellent graces of God as the power of God in all holy men and Saints on earth the ornament of the soule and to us even all in all for godlinesse so by 1. The eie of faith 1. The Fathers saw the promises afar off 2. We see God and 3. Looke up towards heaven 2. The hand of faith we apprehend Christ and his mercy and merits and apply them to the soul and are ready and prompt to all good works 3. The heart of faith we beleeve and conceive Christ lay hold on the promises 4. The tongue of faith we praise God and make a godly confession 5. The feet of faith Enoch walked with God and we come to his holy Temple and walke the waies of righteousnesse and by this faith as by a hand receive Christ in the Sacrament and a mouth feeding on him and a stomach or digestive faculty taking him to our soules we are nourished by him and turned by his power into one substance body flesh and bloud with him made flesh of his flesh bone of his bones and in him acceptable to God 25. How is this faith seen working by love In our yeelding all honour and praise to God with thanks for his benefits and obedience to his will and Commandements In our yeelding due respect to our neighbour according to the will of God in perfect charity and peace with all men 26. How then in respect of God In generall To yeeld all honour love obedience and duty as it is expressed in the Commandments and first Table especially In particular In respect had to this Sacrament and the receiving thereof 1. To have an humble and thankfull heart 2. To have holy remembrance of this so great benefit and blessing 3. To have reverent commemoration thereof with mouth and lips ready to set forth the praises and goodnesse of God with thanksgiving for the same 27. How in respect of men To be rightly disposed in charity towards them Both generally As it is the will of God and commanded in the Law and Gospel And particularly In regard of this holy action where is so especially required 1. Forgivenesse We desire forgivenesse as in the Lords Prayer 2. And here And perfect peace with all men As we desire to be at peace with God and to have union with him and communion with the Saints whereof this Sacrament is a token and symbole received to the soule 28. How if we sinde not our selves so well prepared We are not to leave the Sacrament but rather labour to be better prepared which if we