foolish was Achan and Ananias and Saphyra to their smart as their Histories doe declare and Salomon in taking many wiues and contracting affinity with most Princes for the encrease of his power and establishing his peace For Ios 7 Acts 5 Gehazi is thus made a loathsome Leper Saul is turned out of his Kingdome Achan and Ananias lose their liues and Salomon almost ten Tribes of his posterity Let these examples therefore be warnings vnto vs that we trust not to our owne inuentions but goe out after the Spirit speaking in the Word with Abraham Heb. 11.8 though we our selues know not whither Euen as silly Orphans which know not how to buy and seâ—l and to deale in this wily world themselues doe willingly submit themselues to some faithfull friend that vndertakes this care for them Quest 33. Which is the second part of your articles of faith concerning the Church of God Answ The second part is The holy Catholique Church the Communion of Saints the Forgiuenesse of sinnes the Resurrection of the body and the life euerlasting Quest 34. What learne you here to beleeue concerning Gods Church Answ Foure things Quest 35. Which is the first Answ First I learne to beleeue that God hath a Church consisting of a certaine number of true beleeuers of whom some be in Heauen and some vpon earth and that I my selfe am a member of the same To beleeue in the holy Catholique Church Explan We are to prefix in our vnderstanding I beleeue and so to confesse I beleeue the holy Catholique Church c. and not I beleeue in as we say of God the Father Son and Holy Ghost For the meaning of the words then it is fully set downe in the answer viz although I cannot see with the bodily eye into the inuisible Church of God consisting onely of true beleeuers yet I doe by faith firmely hold that as there is an outward and visible Church militant here vpon earth that is a company of people outwardly called by the sincere preaching of the Word and further marked out by the right administration of the Sacraments amongst them so there is such a Church as is seene onely by the eye of the Lord inwardly called by the efficacy of the Spirit part of which is already triumphant in Heauen and part here still in this world the one sort being the Saints and faithfull departed the other faithfull men and women yet liuing And because I can no otherwise haue no comfort in al this I beleeue to my further comfort that I am a member of this inuisible Church and of the same body with the godly in heauen 2. For the grounds of this they are first to bee brought which testifie that God hath a Church 2. That this Church is a visible company called together by the preaching of the Word which is the Church before men 3. That they yet onely are the true Church before God which are Beleeuers 4. That no Church is to be beleeued in that is to be made the foundation of our faith but onely to be beleeued that is to be acknowledged and to be cleaued vnto when it is found to be Gods Church and to be obeyed in all things wherein it obeyeth Iesus Christ the head of all First that God hath a Church is plaine 1. Proofe That God hath a Church from the often mentioning of the Church of God in the Scriptures Great persecution is said to haue bin raised vp against the Church in the Acts and God is said to haue giuen some Apostles c. Acts 8 1 Ephes 4.12 Reuel 2.3 for the building vp of his Church And in the Reuelation there be seuen Epistles directed to seuen seuerall Churches one to the Church at Ephesus another to the Church at Laodicea c. This is so generally acknowledged that it shall not need to bee further insisted in But that this Church is a visible company called together by the preaching of the Word c. The true mark of the Church these being the principall markes and signes by which it is knowne amongst men is somewhat contradicted yea exploded by the Romanists and other signes of vniuersality antiquity succession of Bishops c. substituted and therefore aliquantulum operosiùs as this Commentary will beare to deale herein And first of all the word Ecclesia a Church comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is to call out giueth great light herein the Church being according to the signification of this Word a people called forth out of the rest of the world as the Apostle not naming the Church at Rome yet in effect calleth it saying To you which are at Rome Rom. 1.7 called to bee Saints now if it bee a people called out of the world the best note whereby to knowe it must needes be the voyce calling which if it be the Talmud of the Iewes it is a Synagogue of Christs enemies if the Alchoron of Mahomet it is an assembly of Saracens if the Word of God corrupted by false interpretations in matter of faith it is a Sect of Heretiques But if it be the pure Word of God purely and sincerely preached it is the Church of God For this hath euer beene a certaine note of Gods Church and such as cannot deceiue Thus hath it beene noted to be in the family of Enoch that walked with God viz. by obedience to his voice Proofes of the old Testament and of Noah for hee did thus also walke with the Lord and of Abraham who went out at Gods Word from his Fathers house and amongst his posterity the Iewes who at the Word of the Lord followed Moses and Aaron thorow the red Sea thorow the wildernesse and the numberlesse turnings by which they were directed from the Land of Aegypt vnto Canaan And still vnder the new Testament this was the infallible marke of Gods Church first amongst the Apostles who were called out from others by the Word of God to follow the Lord Christ then amongst other faithfull people as they were added to the Church they were called by the Word witnesse that great worke of conuersion Acts 2.41 wrought by the Ministry of Peter at one Sermon there were three thousand who when they heard it were seuered from the rest of the World and added vnto the Church Verse 47. and it is immediatly further noted that the Lord dayly added vnto the Church such as should bee saued viz. calling them by the Sermons of his Apostles and Ministers To proceed from History to the Doctrine of holy Scripture Doth not the Prophet Esay teach the same thing Esay 8.20 when he saith To the Law and to the Testimony if they speake not according to this Word it is because they haue no truth in them viz. When Seducers shall goe about to draw them to the seruice of Idols Verse 19. and to follow South-sayers and such as haue the
prayer purgeth all things and maketh them pure vnto the faithful Euery creature of God is sanctified by the word and prayer Prayer is a conuersing with God and the most heauenly and sweetest recreation of the soule belieuing whence it is that continuall praier thanksgiuing is commended vnto vs Pray continually 1. Thes 5 17. and in all things giue thanks and for the faithfull saith Dauid praise is comely 2. Of the exercises of the word of God it is spoken The Word of G d. 1. Pet 2.2 as of the food and nourishment of the faithfull soule Desire as new-borne babes the sincere milke of the Word that ye may grow thereby And againe Let the word dwell plenteously in you Col. 3.16 euen as good blood and iuyce in the body to make it thriue and grow It is a pore weake constitution that is not hungry and taketh no delight in the meate and drinke and it is a poore weakly soule neuer like to grow to any good that hungreth not after the Word and receiueth it without appetite The word is the sinewes and strength the prop and stay of faith it is the light to guide all the holy affections hereof that they erre not and the heauenly riches making it most precious It must needs be a crazed weake house that hath no repairing and he must needs wander much that wanteth light and grow poore that spendeth daily and hath nothing comming in so that faith that is not repaired by reading hearing and meditation is very ruinous if it wanteth this light it wil erre if something commeth not in daily out of this treasury it wil be very poore and starued Lastly for the Sacraments these doe more sensibly conuey Gods promises to our hearts whilest we apply to vs the outward washing of bodies for the inward clensing of soules and bodies and whilest we feele and taste the flesh and bloud of Christ of which in preaching we heare with the eare euen as Thomas was confirmed when hee fâ—lt the sides and hands of Christ crying out My Lord and my God Quest 113. What is Prayer Answ It is a lifting vp of the heart vnto God onely in the name of Jesus Christ according to his will in full assurance of being heard and accepted at his gracious hands Of Prayer Explan In the short Catechisme vpon the declaring of our inhabilitie to obey God without his speciall grace there is very opportunely inferred the meanes to call for and obtaine this heauenly treasure of grace namely diligent Prayer and thereupon is the young Scholler in Christs Schoole bidden to repeate the Lords Praier as the direction and aime for asking of our heauenly Father all particular graces Wherefore I heere enter vpon that part of Catechisme which concerneth prayer and because that vnlesse wee know what right prayer is and what is the necessitie of praying and when and where it is to bee made we shall not bee so disposed hereunto as wee ought I haue thought good first to handle these things in generall and then to come nearer to the patterne of prayer prescribed by our Sauiour Iohn 4.24 First I say that prayer is a lifting vp of the heart because that if all the best words in the world be spoken without the lifting vp of the heart it is no praying but a saying of the words which a Parret may be taught to doe God is a spirit and they which worship him must worship him in spirit and in truth Moses prayed thus without the vttering of any words and the Lord said Why cryest thou vnto mee Exod. 14.15 as though lifting vp his heart euen when he vsed no voyce he had made a loud crying sound in the Lords eares according that old Distick Non vox sed votum non musica chordula sed cor Non clamans sed amans clamat in aure Dei Not shrillest voyce but silent vowes Not strings sweet sounds but heart that bowes Not mounted cryes but flames of loue Pierce through the eares of God aboue 1. Sam. 1.20 Such also was the prayer of Hannah which preuailed shee spake in her heart her lips onely mooued But there is a time when the voyce also must be vsed as in the presence of others that they may be edified and ioyne in prayer also and vpon euery other occasion of solemne praying when the vtterance commeth from the heart and spirit though we be alone most priuate the voyce is well vsed if it be not Pharisaically to boast of our deuotion in the eares of others neere about vs. For Christ himselfe being retired and alone prayeth with words Fatheâ— if it be possible let this cup passe from me Matth 26.39 Iohn 17. And for his Disciples whom he was to leaue he prayeth in many words for their custodie for their vnity and for the glorifying of God by them The heart lifted vp therefore with words or without words is true prayer but words without an heart are not so In stead of â—â—aving this is prating and a great abuse So do Laick vnlearned Papists saying many prayers vpon Beads placing deuotion in the labour of the lipps and scoring vp by dozens mumbled-vnknowne shredds of Latin and many of our common people in their morning and euening deuotion beeing drowzie or hauing mindes taken vp with other businesse in the very time doe with their words beate the aire in vaine and deceiue God of his dutie Prayer to God alone I adde further that prayer is a lifting vp of the heart to God alone because it is a part of his peculiar worship and he is robbed and his glory is taken and giuen to another when prayers are made to any other besides the Lord. It helpeth not that is said men vpon earth do pray one for another as the Apostle Ephesians and Thessalonians to pray for him and the sicke are directed by Saint Iames to pray the Elders of the Church to pray for them For though we haue examples of requesting the liuing to pray for vs what one example is there to doe the like to the Saints in heauen There is not one What direction is there in all the Scriptures Verily none at all Psal 50.14 Deut. 6 13. And as for imploring of aide Call vpon me saith the Lord in the time of trouble and Thou shalt worship the Lord thy God and him onely shalt thou serue but for calling vpon any other not a title in all the Bible to warrant it Esay 63.16 Lastly what hope is there of praying to any other Surely none for Abraham is ignorant of vs and Israel doth not know vs saith the Prophet no more for ought we can tell for certainty doth the blessed Virgin Mary not the holy Apostles Peter Paul c. A frantick or at least an idle and addle part is it then in any to pray to Saints or Angels there being no wel-grounded hope of good thus to bee attained and infinit danger at Gods
sweare to performe an vnlawfull thing is he not bound notwithstanding to performe his oath Answ In no wise for so he should adde vnto his sinne of swearing vnlawfully a further sinne of doing vnlawfully 249 Quest Which is the fourth commandement Answ Remember that thou keepe holy the Sabbath day c. 250 Quest What is the duty here commanded Ans To keepe holy the Sabbath and to bee mindfull of it 250 Quest How may this be done Answ By assembling together to pray vnto God and to praise him to heare his holy Word and receiue the blessed Sacraments 250 Quest Is this all that is required to the right keeping of the Sabbath day Answ No but we must prepare our selues by praier and emptying our hearts of sin and meditate vpon Gods works and the word which we haue heard suffering it so to work in vs as that we may be furthered in all holines of life 250 Quest Js there no duty to be done towards our neighbour for the hallowing of this day Answ Yes it is a speciall time of exercising mercy by helping against sudden dangers by collecting and distributing to the poore by visiting the sicke and reconciling dissentions amongst neighbours 254 Quest Is there any set day vnder the new Testament thus to be kept holy Answ Yes the day which is commonly called Sunday but in the Scripture the Lords day or the first day in the week is thus to be kept without alteration to the end of the world 260 Quest When doth the Lords day begin and end Answ It beginneth in the morning at the dawning of the day and endeth next morning likewise 272 Quest Are we bound to do the holy duties of Gods worship all this time without ceasing Answ No for we may refresh our selues with eating and drinking singing and musicke and with any honest delight whatsoeuer whereby the mind is cheared vp and ioy and gladnesse befitting the Lords holy day expressed 276 Quest Is this all that we are bound vnto to keepe the Sabbaths our selues in ceasing from labour and doing the duties thereof Answ No but who so hath Sonne or Daughter Man seruant or Maid-seruant Cattell or stranger within his Gates is alike bound to prouide as much as in him lyeth that they all obserue this day in their kind both man and beast 278 Quest Doth the Lord onely take care for the right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and commandement also that wee should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings 279 Quest Is it not lawfull then to forbeare working to attend vpon God and his worship vpon the sixe dayes Answ Yes it is not onely lawfull but necessary for euery one to do the duties of Gods worship euery day of the week in priuate and in publike when iust occasion is offered 282 Quest How can this stand with the command of working vpan the sixe dayes Answ Yes very well because that howsoeuer God is to be serued vpon the sixe dayes yet they are for the most part to be spent in the works of our callings 286 Quest What more speciall rules are wee to follow in our weekely deuotion Answ First we must pray euery day morning and euening Secondly before and after the vse of Gods creatures Thirdly the more our necessities vrge vs pray the oftner and more instantly Fourthly let no day passe without some reading and diuine meditation Fiftly neglect not the publike preaching in the weeke dayes where opportunity is offered to come vnto it 286 Quest What is to be thought of whole dayes set apart to publike duties in the weeke as Saints dayes and dayes of thanksgiuing Answ All this may lawfully be done and is commendable by Gods word therfore we are reuerently to conforme our selues to the ordinance of authoritie herein 287 Quest What is the sin by this Commandement forbidden Answ All prophaning of the Sabbath day which is first by doing worldly works that are not of present necessity by iourneying about worldly affaires idle resting or absenting our selues from the publike duties of Gods worship secondly by forgetfulnesse of the Sabboth vpon the six dayes by which we often bring vpon our selues a necessity of prophaning the same thirdly when being parents or gouernors we leaue our children pupils or seruants to their owne libertie vpon this day 291 Quest VVhat be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words For in six dayes the Lord made heauen and earth c. 295 Quest VVhat are the reasons infolded in this Commandement Answ Three First because the law of the Sabbath is ancient and was in force in Paradise before mans fall Secondly because it is most equall the Lord allowing vs six dayes for our worldly affaires and requiring but one of seauen for the worke of his worship thirdly because the seuenth is the Lords peculiar day so that without sacriledge wee cannot any way prophane it 296 Quest What are the reasons expressed Answ Two first from the Lords owne example who rested vpon the seuenth day from all his workes of creation secondly from his blessing inseparably linked to the hallowing of this day so that he which keepeth it holy shall find it to his comfort vnto him a blessed day 298 Quest Which is the first Commaundement of the second Table or the fifth of the Law Answ Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giueth thee 299 Quest In which Commandements doe you learne your dutie towards your neighbour Answ In the six latter commandements which be of the second Table 299 Quest Which is the first of these Commandements Answ Honour thy father and mother c. 301 Quest What are we heere commanded Answ To honour that is to loue reuerence cherish and obey our naturall parents the parents of our countrey and our Fathers in Christ Secondly to carry our selues lowly and reuerently towards our masters being ruled by them in the Lord and toward the ancient and all our betters Thirdly if we be superiors to walk worthy the honor due vnto vs from our inferiors to vse all gentlenes toward them 303 Quest What is here forbidden Answ All irreuerence toward those that be in place and authoritie aboue vs and churlish behauiour in such towards those that be of a low degree 317 Quest VVhence is the reason of this Commandement taken Answ From the promise of long life if God please not to preuent vs with the blessing of eternall life 325 Quest VVhich is the sixt Commandement or the second of the second Table Answ Thou shalt doe no murder 328 Quest VVhat is here forbidden Answ All murdering of our selues or others and all approbation hereof in others either by command counsel consent or concealment Secondly all iniurious actions tending to
then petition for the grace of perseuerance Thankes to God is here first in order of nature for who considering himselfe to bee made the childe of God doth not at the first apprehension breake forth into the acknowledgement of Gods goodnesse and glorifying his blessed name for such vnspeakable mercy before he dare presume to begge a further guift from the same hand Saint Paul in most of his Epistles beginneth with commemoration of Gods fundamentall mercies in Christ and thanks for them before hee proceed to new Petitions for continuance of sauing graces Thanksgiuing to God for grace is the fruit of the first grace and the seed of the latter Lastly petition for Gods grace for continuance in grace sheweth First that it is not in our power to establish our selues but that wee must craue this blessing of him who is the first Author and last finisher of our faith by whose power wee are kept and confirmed vnto Saluation namely the same power and mercy by which wee are first taken out of the iawes of hell as I haue shewed before in handling the ability of forsaking the Diuell Secondly the difference heerein appeareth betweene the two estates of grace and glory the imperfection of this life and the absolute Perfectnesse of a better Heere we are still to intreat Lord increase our faith Lord strengthen our hope Lord assist our patience But there wee shall not need to make request for establishment our faith shall then bee euacuated by accomplishment our hope fulfilled by fruition our patience needlesse where there shall bee no tribulation There the exercise of the soule shall be in admiring adoring and magnifying that mercy and bounty which hath preserued vs to the end of our mortall liues and hath crowned vs with life euerlasting Of the Creede Qu. 2. THou saist that thou art bound to doe as was promised for thee which was that thou shouldest beleeue the articles of the Christian faith let mee heare thee therefore rehearse the same Answ I beleeue in God the Father Almighty maker of heauen and earth and in Jesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell the third day hee arose againe from the dead and ascended into heauen hee sitteth on the right hand of God the father Almighty from thence hee shall come to iudge the quicke and the dead I beleeue in the holy Ghost the holy Catholique Church the Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting Amen The Symbol of the Apostles Explan Before I come to speake any thing of these Articles in particular a few things are to be premised in generall First touching the name whereby they are called What articles are it is well knowne to euery man and so is the other name the Creed of the Apostles The proper name heereof in Greeke in which tongue these Articles were first penned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum Apostolorum which signifieth either a note a marke seruing to distinguish betweene one souldier and another or a summe of money cast in which wee call a shot It is likely and History consenteth heerein that the Apostles dispersing themselues ouer the world according to their commission to preach the Gospell aduisedly compiled an abridgement of the same to remaine as a rule according to the analogy whereof though the Church were scattered farre and wide yet both teachers and hearers might bee held in an holy agreement of the same faith and heresies arising being brought heerevnto as vnto a touchstone might bee tryed and being found drosse reiected And because that euery one of the twelue compiled some part which being put together make the whole it obtained the name of Symbolum as Augustine testifieth if it be his owne where he reciteth in particular the seuerall words put in by euery Apostle Aug. de temp Con◠114. These were gathered saith hee by Peter I beleeue in God the Father Almighty By Iohn The maker of heauen and earth By Iames In Iesus Christ his onely Sonne our Lord by Andrew Which was conceiued by the holy Ghost borne of the Virgin Mary by Philip Hee suffered vnder Pontius Pilate c. By Thomas Hee descended into hell and the third day rose from the dead By Bartholmew Hee ascended into heauen and sitteth c. By Mathew From thence he shall come to iudge the quick and the dead By Iames sonne of Alpheus J beleeue in the holy Ghost c. by Simon Zelotes The Communion of Saints By Iudas Iames his brother The resurrection of the body By Mathias The life euerlasting Amen All which I haue here inserted as probable not as necessarily inforcing Jerom. Epist 41. partis 1. In the Symbol of the Church of Rome this phrase he descended into hell is not neither in the Symbol of the Easterne Churches that iust according to this forme it was first set forth by the Apostles for both the phrases of descending into hell and Catholique Church may seeme to bee of later stamp and moreouer if it were thus certainly penned by them it were a part of Canonicall Scripture The common opinion of our Diuines is that it is called the Symbol of the Apostles because it was gathered out of their writings it may bee by some of their disciples that heard them For mine owne part hauing recited thus what I finde touching the name and first collection of these Articles I will leaue euery man to iudge as reason shall induce him to doe Secondly concerning the number of Creedes It is certaine that there haue beene many some compiled by whole Councels some by seuerall learned men of the Church vpon speciall occasion but none of those which haue beene made by the Orthodox doe any whit differ in substance from this of the Apostles they do onely set downe in more words that which is here contained in fewer and so may serue instead of some Commentaries vpon this of the Apostles The principall is the Nicene Creede made some three hundred yeeres after Christs Incarnation vnto which were consenting 318 Fathers Constantine the great Emperor being President This because of Arius who denied Christs Diuinity is larger in setting this forth how hee is very God of very God and of the same substance with the Father Next is the Athanasian Creede made by that holy man Athanasius who by the Arians was much persecuted but he made this as for a testimony of his owne sincerity in the truth so also to instruct and confirme others And of like sort is the Ephesine the Calcedon the Agathen c. So that we neede not be doubtfull because there be many which to embrace knowe and receiue this and so thou dost know and receiue them all 3. The Creed penned why Thirdly concerning the ends why this was committed to writing They were sundry and excellent
other villanies that they might not escape vnpunished Thirdly in the booke of Prophesies in which are things certainly and particularly foretold long before they come to passe farre passing the reach of any creature And these two the Prophet Esay produceth as maine arguments against heathen Gods for that they are both wanting in them and are onely to bee found in the great God of all Esay 41.23 Shew the things that are to come hereafter that we may know that ye are Gods doe good or doe euill that we may declare it Fourthly in the booke of Gods creatures wonderfully made and set in order and euer since their creation preserued when as the nature of the earth is to be heauy and there is no solid thing to vphold it for it is founded vpon the waters being sustained in the place onely by the hand of God the nature of the water is to ouerflow all the earth and the nature of the visible heauens to bee confounded with the waters 2. Pet. 3.5 from which they were raised Fiftly the consent of all Nations among which there is none so barbarous and brutish but acknowledgeth a diuine power gouerning the world beneficiall to mankinde and auenging sinne Nay the very nature of man doth so farre abhor direct Atheisme that rather then haue no God hee will make him a God of stone or wood Lastly in the booke of holy Scriptures being maintained without any fleshly arme against the rage of all tyrants especially since the incarnation of the Lord Iesus where euery page giueth some testimony of the god-head Quest 6. How many Gods be there Answ But one onely true God the rest are but Idols set vp by men Explan Strangely did men dote of old that followed a number of Gods our light is such thankes bee to God that in the darkest corner of this land men doe know that there is but one God And this is most cleare by the light of reason thus God is infinite but there cannot bee two infinites for then there should bee somewhat beyond the infinite and vncomprized in it whicâ— is a contradiction to it selfe Therefore there can bee but one God The like reduction vnto impossibility of plurality may bee made out of the attributes of omnipotency independencie supreme goodnesse and the like which are capable onely of vnity But heerein I rather referre to the sound Principles of true Philosophy vrged by some of the Platonicks and Schoolemen or rather to the tractates of the Fathers who haue spent much time heereabout in their writings and soundly proued the vanity of all other Gods Quest 7. What is God Answ Hee is a spirituall essence most simple infinitely present holy wise iust and mighty the Creator preseruer and onely gouernour of the whole world Explan Here I call God Essence Exod. 3.14 Joh. 4.20 because he alone hath being himselfe and can say I am other things are all of him spirituall because hee hath no body nor members of a body as we haue most simple that is most pure without mixture of any corporall thing Psal 139. Esay 6.3 infinitely present that is filling all places with his presence for he is euery where infinitely holy for the holiest Angels are not to be compared vnto him infinitely wise for he knowes all things Prou. 3.19 past present and to come and all secrets of all hearts hee knowes how to turne all things to the best for his owne glory and the good of his people infinitely iust Exod 34.7 Gen. 17.1 hee cannot bee corrupted he will not suffer sinners to escape vnpunished but will plague them to the third and fourth generation and infinitely mighty all power is of him the mightiest in the world are limited and goe no further then they are permitted hee alone can do whatsoeuer it pleaseth himselfe Gen. 1. the Creator of the whole world for hee made all of nothing both heauen and earth and the great waters with all creatures Psal 65. the preseruer it is hee that preserues and vpholds all things euer since they were made by him the earth is established that it moueth not the waters are maintained for nauigation and the Heauens with the Sunne Moone and Stars sustained aboue Act 17. for the comfort of this nether world by him the fruits of the earth are brought forth for the nourishment of man and beast and by him wee feede and liue and one generation is prouided to succeed another Lastly the gouernour for hee rules in all things by his prouidence both small and great Math. 10.29 a Sparrow falls not to the ground without him nor one hayre of our head Quest 8. Into how many persons is the God-head distinguished Answ Into three the Father Sonne and holy Ghost Explan It is not sufficient for the true knowledge of God to be seene into the nature of the Godhead which hath been already in some measure handled but wee must also know God as he is distinguished into three persons of which euery one is very God Therefore in this confession is distinct mention made of them all if wee vnderstand it thus I beleeue in God the Father c. that is I beleeue in God who is the Father and in God who is Iesus Christ his only Sonne and in God who is the holy Ghost Proofe Moreouer the holy Scriptures doe giue large testimony heereof First that God is the Father Sonne and holy Ghost Math. 3.16 The holy Ghost descended vpon him like a Doue and a voyce came downe from heauen saying this is my beloued Sonne in whom I am well pleased Heere is the Father speaking from heauen the Sonne baptized vpon earth and the holy Ghost descending from heauen to earth againe it is commanded to the disciples Math. 28.19 Goe teach all nations baptizing them in the name of the Father Sonne and holy Ghost and plainely 1 Joh. 5.7 There bee three that beare witnesse in heauen the Father the Word and the Spirit Secondly that euery one is very God not onely the title ascribed vnto them but their very works do declare For what is the Creator of the world is it not God but such is the Father Gen. 1. In the beginning God created the heauens and the earth c. Such also is the Sonne Joh. 1.10 By him were all things made and without him was made nothing that was made and such is the holy Ghost Psal 33.6 By the word of the Lord were the heauens made and all the host of them by the breath or Spirit of his mouth Againe is the gouernour and preseruer of all things any other then God But as the Father is such without whom a little Sparrow falls not to the ground Mat. 10.29 Heb. 1.3 Psal 104.30 so is the Sonne for the word sustaineth all things and so is the holy Ghost Which is sent forth and reneweth the face of the earth Quest 9. If in the Godhead
there bee three persons and euery one be very God how say you then that there is but one God Answ Although there be three persons yet is there but one onley God in substance one infinite power and one eternity Explan This point is very mysticall and therefore hath bred many heresies in some denying the Sonne to bee God and some the holy Ghost because they would not subiect humane reason to diuine misteries But the Scriptures are most plaine for it First because they teach but one God only Secondly because they teach this very point in so many words These three are one Thirdly Job 5.7 because that euer when they expresse the Lord God it is by these words Iehouah Elohim properly englished The Lord Gods that is God in more persons which is but one Lord. Augustine sheweth by a comparison that this may be in naturall reason The light of the Sun the light of the moone and the light enlightening the ayre are three lights and yet but one Sunne But what should we enter comparison betwixt things finite and made and the infinite Creator of all betwixt terrestriall generations and supercelestiall Why should we seeke to tye him to the law of nature who is aboue nature It is no argument man cannot beget a sonne sibi Contemporaneum which begins to bee so soone as himselfe and of whom it can bee said he makes but one man together with him therefore neither can the Lord for so the Lord should bee like man when as in respect of him not men onely but euen all the world is as a droppe of water It is farre more absurd Esay 40.15 Mark 12.18 then that of the Saduces comparing our present fraile estate with the spirituall and eternall to come Serm. 15. ad frat in eremo Aristodemus a Philosopher saith Augustine laboured many yeares in finding out the nature of a Bee neither finally could hee and how then should wee comprehend the Trinity See more in my Tractate vpon the sixth to the Romanes lib. 2. cap. 5. Sect. 3. cap. 6. Sect. 1. Quest 10. What doe you learne heere to beleeue concerning God the Father and in which words Answ I learne to beleeue that God is my Father able to doe all things the Creator of the whole world and the Lord and gouernour of the same In these words I beleeue in God the Father Almighty maker of heauen and earth Explan In the handling of these Articles of our Faith particularly my purpose is to followe one and the same method throughout viz. First to shewe the meaning of the words then the ground of holy Scriptures out of which they are taken and lastly how wee are to expresse in our liues our faith in euery Article First therefore touching the sense of this Article I beleeue that is I my selfe doe particularly know and beleeue whatsoeuer is here set down and acknowledge it my duty so to doe and not to rest contented with a generall faith beleeuing as the Church beleeueth without knowing the things beleeued or with a generall faith beleeuing these things generally to be true without applying them to my selfe Jam. 2.19 For there is one kinde of faith which doth onely beleeue these things to bee true such as is the faith of the Diuell who is said to beleeue and tremble and this faith is naturall and historicall reprobates doe attaine vnto it there is another which beleeueth these things to be true but yet in the application is altogether doubtfull and onely hoping well in regard of Gods mercy which is the vncomfortable faith of the Church of Rome and this can neuer speed at the hands of God if that common speech of Christ be true According to thy faith be vnto thee that of Iames If any man want wisedome let him aske it of God Jam. 1.5.6 The right Christian faith and let him aske in faith without wauering The true sauing faith exceeds all this and certainely resolues the beleeuer though in regard of sinne there doe oftentimes arise doubtings but these are only weakenesses in beleeuers not of the essence or nature of faith To proceed I beleeue that God is my Father that is I doe not onely beleeue that God is the Father of the Lord Iesus Christ nor that he is onely the Father of all things by creation but that he is my Father by adoption and grace and that I am his childe though by nature I be the child of wrath so that he is a Father by generation by creation and by regeneration or adoption My Father able to doe all things that is all things which it pleaseth him all things that are arguments of infinite power without exclusion of the Sonne or holy Ghost for the Sonne also is able to doe all things and so is the holy Ghost and thus I beleeue him to bee the creator of the world also and the gouernour for that this is ascribed vnto the Father as his proper worke as the proper worke of the Sonne is the redemption of his people and the proper worke of the holy Ghost their sanctification neither of them being excluded from hauing to doe in the worke of creation redemption and sanctification According to that maxim in diuinitie Opera trinitatis quoad extra sunt indiuisa The workes of the Trinitie without are all indiuisible And onely within haue the seuerall persons their peculiar workes heere the Father onely begets the Sonne onely is begotten and the holy Ghost onely proceedes and thus much for the meaning Proofe God is Father Psal 2.7 Heb. 1.6 Math. 3.16 Secondly for the grounds of this Article and first that God is a Father and first by generation Hence it is that he calleth Iesus Christ his Sonne Thou art my sonne this day haue I begotten thee and his first borne When hee bringeth in his first begotten hee saith Let all the Angels worship him and This is my beloued Sonne And in this generation doe three wonders concurre First he that is begotten is equall in time with him that begat him for hee is the Eternall God without beginning The generation of God Secondly hee that begat communicates to him that is begotten his whole essence for the essence of the God-head cannot bee diuided part being communicated to the Sonne and part retained still to the Father Thirdly the Father begets the Sonne within himselfe not without for there is no place without him he containes all places within himselfe Secondly that he is a Father by creation is plaine For Hee created the heauens Gen. 1. Psal 104. and the earth Hee laide the beames of his chambers in the waters hee set the earth vpon her foundations c. And this his worke of creation was wonderfull and far surpassing all other workes of the greatest in the world besides First in regard of the matter out of which the world was made viz. Nothing for all was made of nothing Secondly in regard of litle or
same Secondly ingratitude and forgetfulnes of Gods great benefits for the Lord had done wonderfully for man prouiding all things ready for him before his creation for necessity and delight had giuen him a pleasant place to inhabit a Paradise and power to eat all manner of fruit of all sorts of trees which hee planted not only he gaue him a straight charge concerning one tree onely that he should not eat thereof for what day soeuer hee should presume to eat thereof he threatned death vnto him yet vngratefull man forbeares not but vpon the very first occasion shewes himselfe disloyall and goes beyond his limits Thirdly pride and aspiring vnto an higher estate euen to be like his maker yea to be equall vnto him for the Deuill told them that they should be as Gods He was not content to be man made after Gods image and Lord and Ruler ouer all creatures in this world beasts foules fishes but seeing the great Lord of all to be of greater dignity he thought to sit in the same chaire of state with him Fourthly disloyalty content to heare his maker blasphemously discredited as being enuious and therfore forbidding him that tree lest by eating of it he should become as good as God himselfe yea in his heart he consented to this blasphemy thinking better of the cursed Deuill of hell then of the God of Heauen who is blessed for euer So that heere was matter enough against him for which to lade him with curses and to packe him out of Paradise Quest 21. But though one man did thus yet all did not are wee all then sinners and vnder the curse Answ Wee were all in his loynes and so what hee did and whatsoeuer estate he fell into it is common to vs all Rom. 5. Rom. 5.12.3.23 Explan This may seeme strange and yet thus doe the Scriptures plainely teach Sinne came in by one man and death by sinne forasmuch as all men haue sinned And againe All haue sinned and are depriued of the glory of God Neither indeede ought it to seeme strange for that we see the like dayly for matters of this world A man nobly borne and accordingly prouided for with a Princely estate yet if hee become a traitor his children and so his childrens children throughout all generations remaine without all Nobility without all their fathers wealth vnlesse it pleaseth their Prince to restore them and anew to bestow it vpon them Euen so our forefather Adam losing that estate wherein hee was made wee his children throughout all generations are without all interest therein vntill it shall please our great Prince and King out of his grace to restore vs againe and repurifie our tainted bloud by the most precious bloud of his deare Sonne in whom hee repossesseth vs of the lost inheritance and that with aduantage Quest 22. It seemes then that wee are sinners so soone as wee are borne before we haue actually done either good or euill Answ Yes verily the childe which is but newly borne yea but conceiued and liuing in his mothers wombe is a sinner and needs Gods grace Psal 51.5 Explan In sinne was I conceiued saith the kingly Prophet and in iniquity was I borne It was said of Esau and Iacob euen before they were borne before they had done good or euill Esau haue I hated Iaacob haue I loued Rom. 9.11 now where there is no sinne God cannot hate Esau then was a sinner whilst hee was yet in his mothers wombe and as it was with him so is it with vs all Otherwise we should not be mortall for where sinne is not there is no mortality And this should make Parents betimes to pray heartily for the grace of God to be shed vpon their children Quest 23. I perceiue then by this which hath beene said that wee are all in a miserable estate by nature but you tell me of Iesus Christ that hee was humbled for vs wherein standeth this his humiliation and in which of your articles is it set forth Answ In these words it is set forth And in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell and there be three degrees of his humiliation Quest 24. Which is the first degree and in which words Answ First his incarnation set forth in these words Which was conceiued of the holy Ghost and borne of the Virgin Mary Of Christs humiliation Explan Hauing by questions and answeres premised made a way to the consideration of the twofold estate of the Sonne of God viz. his humiliation and exaltation wee now come directly to open the articles touching these and first of his humiliation For the meaning considering what hath beene already said I shall neede to speake but little And in Iesus Christ That is I beleeue in Iesus Christ as being very God equall to the Father but in the order of the persons in the Godhead the Sonne of God and so the second person of the Trinitie and his onely begotten Sonne for in regard of him onely is God a Father by generation as hath beene already shewed though he be the Father of all true beleeuers also by adoption and regeneration and this onely Sonne of God I beleeue to be my Sauiour my Iesus to saue mee from my sinnes I beleâ—ue him to be Christ that is annointed or fore-appointed in the councell of the Father before all worlds to be the high Priest the Prophet and the King of his Church I beleeue him to bee our Lord that is to haue right of Lordship ouer vs euen as the father hath and power both of life and death ouer such as loue him and are obedient and ouer the stubburne and disobedient Who was conceiued of the Holy Ghost that is though he was made man yet not by ordinary way begotten of man but the power of the holy Ghost made the blessed Virgin to conceiue without man borne of the Virgin Mary that is this wonderfull conception was in the wombe of Mary a pure Virgin of whom he was after borne brought forth and brought vp after the manner of other children 1. Proofe Secondly for the grounds of holy Scriptures from whence all this is taken and first that hee is very God and Lord equall with the Father Philip. 2.6 Saint Paul is plaine Hee thought it no robbery to be equall with God and enough hath beene already said aboue concerning this Secondly that hee was made man like vnto vs in all things sinne onely excepted I shall need to say no more for the proofe hereof Thirdly that hee became man after an extraordinary sort all the holy Gospels doe plainely declare For they shew Math. 1. Luk. 1. 2. how that Mary was contracted vnto a man called Ioseph and before they came together shee was with child by the holy Ghost and that this should be so was prophesied
cause he is called by the Prophet the Spirit of power Esa 11. 2. 1 Duty To keepe our bodies pure 1 Cor. 6.19 The duties of this faith are first to keepe our bodies holy and pure as temples of the holy Ghost and not to defile them by vncleannesse for our bodies are his temples as the Apostle teacheth This therefore wee are to doe with all readines as they to whose houses the King vouchsafeth to come or some great person by whose comming they are like to be bettered in their estate all their life after they will not haue any noysome or vncleane roome but their very entrances and courts shall be fit to giue contentment vnto those worthy guests for Gods Spirit is the King of heauen by his comming he makes vs the members of Christ but no dunghill is so loathsome as a body defiled by vncleannesse The body by whoredome is taken from being the member of Christ and made the member of an Harlot 1. Cor 6 1â— the temple of the holy Ghost is made a stewes Wherefore let this and all smell hereof in thoughts incontinent and speeches filthy be farre remoued otherwise there is no faith in the holy Ghost When Christ found in the Temple at Ierusalem Mark 11.15 which was made but of stone buyers and sellers mony changers that made the house of God but an house of merchandize he waxed so angry that he whipped them all out and ouerthrew their tables how much more then will hee disdaine and scourge those that make the Temple of the holy Ghost this liuing Temple not an house of merchandize but a sinke of filthines and vncleannes On the contrary side when the materiall Arke was entertained into the house of Obed-Edom 2. Sam 6.21 the Lord blessed him and all that he had exceedingly how much more then will he blesse vs if we entertaine more nearely into the house of our body not an Ark made of Cedar wood but the Lord hereof himselfe the holy Ghost which is when wee keepe our bodies holy 2 Duty To beleeue the Scriptures The second duty is to beleeue without doubting whatsoeuer is contained in the holy Scriptures because that all were giuen by inspiration of the Holy Ghost and were set forth by holy men not of any priuate motion 1. Tim. 3.16 2. Pet. 1.21 but as they were moued by the Holy Ghost Now we cannot then beleeue in the Holy Ghost but we must also beleeue whatsoeuer comes from him We are therfore generally to beleeue the promises the threatnings the histories here contained to be true the doctrines precepts and prohibitions to be of God and necessarily to be obeyed particularly we are to beleeue places mysticall which passe humane reason and places seemingly repugnant in themselues in the reconciling whereof we cannot be so fully satisfied Such things as be historicall wee must not hold parabolicall as Porphyrius did the booke of Iob because he could not conceiue how so strange an history should be true Such things as be more vnpleasing we must not hold to haue come from an euill God and the more pleasing and sweet onely from our good God as the Manichees and Marcion did the old Testament for which they reiected it and receiued onely the new Such things as were written by men formerly scandalous but after their conuersion holy vertuous are not therefore to be reputed as vnworthy our beliefe as the Seueriani and the Ebionites did all the Epistles of Paul Such things as were written after not concurring in all circumstances with the former are not to be reiected as the Ebionites did all the Euangelists but Mathew and Cerinthus all but Marke And if there be any other that haue done the like they haue in stead of beleeuing in resisted the Holy Ghost and are therefore to be abhorred As for all such as truely beleeue in the Holy Ghost I may more confidently vse the words of Paul vnto Agrippa Act. 26.27 I know that they beleeue all the writings of the Prophets and Apostles and whatsoeuer pen-men of the Scriptures 3. Duty To vse our gifts to the honour of God The third duty is to vse all our gifts to the honor of God who is the holy Ghost from whom we receiue them all whether wit and learning whether agility and aptnesse whether courage strength and magnanimtiy or eloquence or diuers languages or any other for it is the Holy Spirit of God that makes men able to the duties of their callings as wee haue heard in the seuenty Iudges ioyned with Moses and in Aheliab and Bezaliel c. and as the Apostle doth more then affirme saying 1. Cor. 4.7 What hast thou that thou hast not receiued If then thou abuse thy wit vnto deceite thy power to tyranny and oppression thy language to ostentation thy learning to pride thine agility to cogging and cheating thy magnanimity to stoutnesse and stubbornnesse against Gods Word thy strength to strength of drinking Wine and of powring in strong drinke what dost thou else but turne the weapons wherewith the Spirit hath armed thee against thine enemies vpon his very face as if thou shouldest take the sword by a friend offered vnto thee in thy great necessitie and seeke to sheath it in his bowels Let vs therefore flye such monstrous ingratitude and vse our gifts according to his good pleasure let our learning wit and best cunning be strained to further our own and the sanctification of others let our might power and courage be bent for the strengthening and the encouragement of the feeble and faint-hearted let our agility and aptnesse be forced to a readinesse vpon all occasions of doing good 4. Duty To submit our selues to Gods Spirit The fourth duty is to submit our selues in all things to the gouernment of Gods Spirit and not to sticke in our owne wayes nor to follow the sway of our owne natures for whom should wee rather followe and bee ruled by then he vpon whom we place our confidence whom we beleeue to be the leader into all truth and our Guide For if we follow our owne thoughts they will deceiue vs 2. Cor. 3.5 We cannot thinke a good thought if what we imagine to be best we shall fouly erre for all the imaginations of mans heart are onely euill continually Gen. 6.5 Se what Gehazi gained when he thought by following his owne way 2. King 5 to get him geat riches and in the heart condemned his Master Elisha of folly and nicenesse who was led by Gods Spirit in refusing againe for doing a miracle vpon Naaman 1. Sam. 15 Looke vpon the misery into which Saul the King brought himselfe when he thought to deale more wisely in the matter of the Amalekites then Gods Spirit by Samuel directed him for he thought to please God well enough by sacrifices and to enrich himselfe also by that which God had appointed to perish by sword and fire And no lesse
altogether erred For if one or some may what more priuiledge can they haue altogether Obict 1 If it be said that this is a doctrine tending to Atheisme for if the Church may erre there is no certainety of truth to be had if no certainty of truth to be had then is there iust cause of suspition giuen that there is no certaine truth at all and then saith the Atheist all is fabulous I answere that this consequence is most false for though all the Churches visible in the world were in an error yet there is certainty of truth to be had viz in the holy Scriptures to which Gods people taking heed may be saued from following Baal 1. Kin. 19.18 with the seuen thousands in Israel in Elijahs time who complained of the common reuolt of all but himselfe alone but was comforted with this that the Lord had left vnto him seuen thousand whose knees had not bowed to Baal nor their mouthes kissed himselfe For thus taking heede vnto the holy writings of the Prophets 2. Pet. 1.19 Saint Peter commends them of his time calling it a sure word and a light shining in a darke place and telling them that they doe well and Saint Paul would haue the Galatians not to regard the very Apostles in comparison of the Gospell which they had receiued saying If we our selues Galat. 1.8 or an Angell from Heauen teach any other wise let him be accursed Obict 2 The truth knowne without the Pope Iudge If it be said further All Heretiques doe paint ouer their heresies with allegations out of the Scriptures how therefore shall we know them Can euery simple man barely by the Scriptures discouer their craft and keepe himselfe from their poyson they are rather thus in the way of being peruerted to their ineuitable damnation 2. Pet. 3.16 as S. Peter teacheth I answer that this is a maruell seeing S. 1. Iohn 4.1 1. Thessal 5.21 Iohn biddeth euery man trie the Spirits Whether they be of God or no and giueth a generall rule to know them by and S. Paul saith Try all things and cleaue to that which is good and the men of Beraea are commended Acts 17.11 for searching the Scriptures to finde whether those things were so which were taught them by chiefe Pillers in the Church of God What impudencie then is it to count this the high way of errour How did the people of God of olde Esay 8.20 that had none but the Law and the Testimony with the help of Gods Priests to direct them What were those of the Primitiue Church more slenderly appoynted then we of these last times Or is there any now superiour to the very Apostles who submitted their teaching to the triall of this rule Let the Romanists then be a â—amed of this shamefull aduancing their Pope as infallible Iudg of all poynts of religion For this is indeede the way to Atheisme the way to all errour when one Pope shall contradict another or any shall fall into heresie as they haue done and yet be held for infallible 2. Cor. 8. Our rule is more certaine and neuer deceiueth but when fickle-headed persons will wrest it to their owne wills not bring their conceipts into subiection to it which is S. Peters meaning For here holdeth the promise of Christ concerning the Spirit to leade vs into all truth viz. if with humble hearts thinking that we know nothing as we ought to know we come to reade and heare the word of God and compare places more hard and obscure with plaine and easie places praying heartily in the name of Christ to be directed aright and no way belongeth to the Bishop of Rome as head of the Church as his flatterers vainely pretend Obict 3 Of Points maintained by Papists from plaine Scriptures Iam. 2.24 If any man will further obiect that this cannot yet make any Church appeare to be a true Church to them that are without For thus also the Roman Church will rather be iustified for that many points there helde different from vs are plainly set down which without glozing or paraphrasing is not so in the Church of the Protestants For example Saint Iames hath taught plainly We are not iustified by faith without workes It is not so of iustification by faith alone Our Sauiour Christ hath sayd plainly This is my body but not so of the signe of his body Saint Paul hath sayd Worke out your saluation with feare and trembling Saint Iames againe sayth If any be sicke let him be annointed in the name of the Lord Iesus c and expresse mention is made of traditions c. I answer It is good for the Roman Catholiques to deale heerein but with some lighter poynts of their religion for feare if they should proceed further to their grand doctrines of inuocation of Saints of Image-worshipping of worshipping the bread in the Sacrament of withdrawing the Cup from the Laitie of their Latine Seruice and ridiculous ceremonies and works of Supererrogation c. of being altogether grauelled heere A man would not thinke that they had the face to bring their stubble to the Scriptures without blushing for if they haue one sentence of Scripture in words speaking with them we haue ten for the Protestants Exod. 20.4 We haue an expresse command forbidding Images and their worship and a further commentary hereupon made by the Lord himselfe Deut. 4.5 Take heede for you saw no image in the day that the Lord spake vnto you Esa 63.16 c. against inuocation of Saints it is sayd Abraham knowes not of vs Jsaac is ignorant of vs and Angels and Saints haue refused this honour against the Popes Supremacy They that are great amongst the Gentiles haue dominion ouer them but it shall not be so with you Against the adoration of the Hoste They worshipped the creature Rom. 1 in stead of the Creator Against the merit of Workes We are vnprofitable seruants wee haue done but our duty when we haue done all 2 Cor. 3.5 Against free-will We cannot thinke a good thought of our selues With infinite places more of which very children are not ignorant For the places by them alledged they are but meere shewes Iames must be compared with Paul who is more large in the poynt of Iustification and so his meaning will appeare that we are iustified that is declared to be iust before men by our attentiue and vnpartial workes the rest are eiusdâ—m farinae easie to be answered as no Reader is ignorant And therefore if the Scriptures be acknowledged the rule of truth the Church will soone be made manifest euen to the vnconuerted Obict 4 The Scriptures translated Gods Word If it be further obiected that plaine people cannot know which be the Scriptures because the languages wherin they were first written is hidden from them now there be diuers translations indeede but much differing one from another how then can they know the
remaine for euer seuered from the Church of Rome and as Philip said vnto Nathaniel concerning the Messias Come and see Ioh. 1.40 so let vs come and see by the markes the true Church of God and hauing found it amongst the Protestants though some be ready to thinke and say with Nathaniel Can any good thing come out of Nazareth Let vs lodge with it as the two Disciples did with Iesus all our dayes 3. Duty To be inwardly called Rom. 2.29 The third duty is not to rest satisfied with an outward calling vnto the true Church visible but to study and striue by attending vpon Gods ordinances to be inwardly called by being indued with a true faith which is to become a mēber of that which is the only Church before God For he is not a Iew that is one without according to the letter but he that is one within whose circumcision is of the heart 1 Cor. 9.27 all outward things will stand a man in no stead God may stil notwithstanding all these be displeased with thee and thou maist prooue a cast-away as the Apostle speaketh by his own example Dost thou beleeue therefore in word beleeue in heart and in truth also dost thou make cleane the out-side cleanse the inside also dost thou appeare to men to be a beleeuer O prouide that thou maist appeare such vnto the all-seeing eye of God 4. Duty to know the fundamentall points The fourth duty is to be wel acquainted with al doctrines of the foundation and that by comparing things written heereupon with the fountaine the word of God and not to hang vpon any mans sleeue lest if he fall into the ditch hee pull vs also after him For euery visible Church as hath beene shewed is subiect to erre Let vs therefore only follow the Church as it followeth Christ Iesus Take heed that in reading or hearing Rules of direction to be kept from errour thy mind be not forestalled with error thinke nothing conceiue nothing know and resolue vpon nothing vntill that thou findest it in the holy Scriptures Whatsoeuer thou hast learned hence walke still in humility be not puffed vp aboue others Pray heartily for the instruction of Gods Spirit and with Dauid looke vp to the Lord and say Lord open mine eyes to see the wonders contained in thy Law And lastly where the foundation is rightly layd where the substance of religion is held separate not thy selfe for trifles and by-matters for as the Apostle saith of meats and drinks that they neyther commend vs nor discommend vs before God so is it of all outward things they may be inconueniences but the greater is with Peter to goe from the company of our fellow Disciples for this is a degree to the deniall of Christ himselfe with the Israelites to goe vp to fight against the enemy Numb 14. without Moses and the Arke and ineuitably to thrust our selues vpon horrible destruction Quest 35. Which is the second thing that you learne to beleeue touching the Church Answ Secondly I learne to beleeue that Gods Church is holy that is sanctified and washed by water and the holy Ghost and such as daily proceedeth in holinesse vntill it come at the last to be presented before God without spot or wrinkle of sin Explan This thing is specially to be attended as another notable marke of the Church of God and lest any occasion of error be taken by them that seeke occasion the sense is first carefully to be opened which is 1. That the inuisible Church of God viz all true beleeuers are accepted for holy in Christ Iesus at the very first act of their conuersion vnto the true faith though before they were most vncleane by sin 2. That they are all indued with actuall holinesse through the operation of the holy Ghost viz. with a constant hatred and striuing against all sinne and with the loue of vertue and grace and with an earnest study and care to grow herein 3. That as they which are recouering from any dangerous disease that had brought them very low grow euery day stronger vntill they haue recouered their perfect health and strength and as children grow vp in stature and in the lineaments of their body till they come to be perfect men So doe true beleeuers grow in holinesse bringing forth daily more fruites hereof vntill that at the last in death all wickednesse be subdued and they be in holinesse perfected and so without spot or wrinkle presented before the Father 4. That euery true visible Church is holy also viz. in regard of the best members thereof though not in regard of the most or greatest therein 5 That howsoeuer the corruption of manners aboundeth yet the doctrine remaineth holy and pure reprouing these corruptions and vrging to all holines of conuersation For the grounds of holy Scripture setting forth all this 1. Proofe First that through faith all true beleeuers are accepted for holy in Iesus Christ at the very instant of their conuersion this appeareth plainely because that faith iustifieth that is Rom. 3.28 makes a man iust and holy Rom. 11.10 Gal. 3.17 faith ingrafteth into Iesus Christ and maketh vs partakers of his holinesse faith maketh that Christ dwelleth in our hearts Againe faith maketh vs to be the Sonnes of God for to such as beleeued in his name Ioh. 1.12 hee gaue power to be the sonnes of God it maketh vp the marriage betwixt Christ and vs that we become flesh of his flesh Eph. 5. and bone of his bone And what more can be said then to proue the holinesse of true beleeuers will any man deny any thing in Christ to be holy dare he say that the sonnes of God are not holy can it enter into his thought that the place where Christ dwelleth is not holy The Father imbraceth his Prodigall sonne at his very returne home vnto him the Master of the vineyard preferreth those that were called at the last houre of the day our Sauiour Christ receiueth the penitent theefe into Paradise the very day of his conuersion shall wee not thinke then that all these were holy which was not through any holinesse of their owne for they had done nothing but through their faith in Christ making his holines to be theirs 2. Proofe Secondly that they are endued with actuall holinesse the Apostle intimateth when he saith to the Romans that they were called to bee Saints and Saint Peter when in praise of Gods Church Rom. 17 1. Pet. 2.9 Eph. 2.9 1. Ioh. 3.3 he saith Yee are a chosen generation a royall Priesthood a◠holy nation c And againe to the Ephesians Yee are Citizens with the Saints and Saint Iohn saith Hee that hath this hope purgeth himselfe euen as he is pure that hath called him Moreouer that all beleeuers are thus is plaine because they haue one common calling to be Saints whatsoeuer they shall plead at the last day if this be
members of Gods Church are wont thus to doe They are Saints as hath beene said they put off the old man with the lusts and put on the new This we doe all acknowledge when we confesse I beleeue the holy Church but alas how few doe accordingly how is holinesse scorned he that is not carried away with the streame of common impieties but is carefull to haue a good conscience before God and man shall be made a gazing stock and laughing stock They say a yong Saint an old diuell onely good fellowes that defile themselues with swilling whoring swearing and vanitie they are the men most generally esteemed in these miserable daies The Lord then hath but a poore Church euen in the middest of his true visible Church it is but a little flocke vpon which he will bestow the kingdom Wherefore let all such as loue this kingdome beware this broade way Heb. 11.14 and study for true holinesse without which no man shall see God 3. Duty To renounce cōfidence in works The third duty is to renounce all confidence in our owne workes and whatsoeuer we can doe and to seeke for iustification only by the merits and obedience of the Lord Iesus Christ who is made vnto vs of God 1 Cor. 1.30 iustification and redemption We must be holy and exercised in holy and good workes that we may be members of the holy Church but farre be it from vs to relie vpon our owne workes or holinesse for so wee may seeke after righteousnesse with the Iewes Rom. 9 but not attaine it We must haue the long white robes of Christs righteousnesse to couer vs that we may be vnblameable and without spot before the Father his blood washeth the Church Reuel 6 and sanctifieth it that it may be presented without spot or wrinkle Wherefore let not the standers of Papists hinder vs from following this rule though they falsly charge vs with abrogating good workes whilest we seeke to be iustified before God by the righteousnesse of Christ alone for in so doing we may boldly say with the Apostle We doe not disanull the Law but establish the Law seeing we teach the necessitie of holy and good workes 4. Duty to be confident against Purgatory The fourth duty is to be confident against the feare of Purgatory fire wherewith the Papists teach that we al must be purged before that we can enter into Heauen and that the torment hereof exceedeth the pangs of any suffering in this world because that by death the flesh is abolished in the faithfull and perfect holinesse is attained as hath beene already shewed That fire is but mans inuention to scarre fooles and babes and to cony-catch them of a great part of their substance Our Purgatory fire of which it is spoken in Saint Iames and in sundry other places of the Scripture is affliction in this world which is as the fining pot for siluer and gold all other Purgatories were vnknowne to the Prophets and Apostles and to the Christians of former times and therefore no cause is there why we should feare them Quest 36. Which is the third thing that you learne to beleeue concerning the Church Answ Thirdly J learne to beleeue that Gods Church is Catholike that is consisting of persons of all sorts scattered all ouer the world and of all times and ages Esa 2. cap. 40 c. Explan In this answer is fully layd open the meaning of the word Catholique being a Greeke word it signifieth Vniuersall and the Church is here declared to be vniuersall First in regard of persons belonging to the Church viz. men and women of all sorts and conditions high and low rich and poore bond and free Princes and Subiects noble and ignoble the Lord taketh some out of all these estates and degrees into his kingdome Secondly in regard of places the Church is dispersed East West North and South and not tyed to any certaine place or places neither to Ierusalem nor to Rome neither to Graecia nor to Barbaria but wheresoeuer the word of God taketh effect there is the Church also Thirdly in regard of time the Church was from the beginning is now and shall be throughout all ages and in the end of this world be crowned with Eternity as the head thereof Christ Iesus is Secondly for the proofes of these things Nothing is more common in the Scriptures than that all people and all nations shall come and worship the Lord shall see the saluation of God and haue ioy light and gladnesse instead of sorrow and heauinesse And this was typically represented in Noahs Arke whereinto entred the creatures of all sorts foure footed beasts and creeping things feathered fowles and all manner of cattle both cleane and the vncleane Now the cleane of these set foorth the Iewes Act. 10. and the vncleane the Gentiles as was shewed vnto Peter the cleane set foorth the righteous and godly the vncleane the lewd and wicked as the Lord would haue the Iewes vnderstand when he forbad them to eate of the vncleane the feathered fowles and the more noble beasts great and noble persons the creeping things Leuit. 11. the poore and needy of all which some were receiued into the Arke and some are receiued into the Church yea the very vncleane wicked when they repent Reuel 7. Moreouer in the Booke of the Reuelation as some were sealed of euery Tribe of Israel Dan onely excepted because of his Idolatry so were some of all kindreds nations and tongues which together made such a multitude as could not be told And this vniuersality of the Church was noted to haue beene euen whilest the Temple stood for when the Holy Ghost did wonderfully giue vtterance to the Apostles in all languages some of all nations are said to haue bene there Acts 2.5 Parthians Medes and Elamites and the Inhabitants of Mesopotamia men of Cappadocia Pontus Asia c. men fearing God which dwelt there for religions sake More particularly for persons belonging to the Church the Lord doth both inuite all when he sayth Come vnto mee Matth 11. Marc 16. all yee that are weary and heauy loaden and J will refresh you and Goe preach the Word to euery creature And by his Apostle Paul saying 1 Tim. 2.1 Verse 3. Verse 4. 2 Pet 9. Let prayers and supplications and giuing of thankes be made for all men For this is good and acceptable in the sight of God our Sauiour who would that all men should be saued and come to the knowledge of the truth and Peter saying The Lord would haue no man to perish but all men come to repentance Euen as he that inuiteth to a feast Matth. 22. is willing that all the guests which are bidden should come partake of his feast onely if worldly temptations hinder any hee is wroth and will destroy them if they refuse to come because of their profit Luc. 3. their pleasure their security c.
are cast into the ground euery one draweth vnto it selfe that vertue and sappe which is necessary for the nourishment though it be alike common vnto them all so men in the resurrection shall receiue these parts and all that substance which doth seuerally belong to them although in the meane season they lye in common together in the bowels of the earth and thus farre out of that learned Father Gregory of Nyssen Epiph. lib. de trino vno Deo 14.24 de Resur Another also handling the same matter reckoneth vp many things as types of the resurrection the day succeeding the night the seede of the earth that springs vp after corruption the locust reuiuing againe the nayles of our hands when any goe off the haires of our head being cut and growing againe the Ring-doue reuiuing againe and a little beast called Myoxus the Phoenix an Arabian foule which burneth it selfe at fifty yeeres of age and after three dayes ariseth againe out of her owne ashes 1. Cor. 15.52 And that this generall resurrection shall bee in one moment it is the plaine doctrine of the Scripture In a moment in the twinkling of an eye at the last trumpet The Lord shall need no space of time to effect it but as at the time of the Assises all the prisoners are brought forth so at these generall assises of the whole world all shall come out of the prison of the graue And lastly for the end of the resurrection that the workes of all men shall be made manifest and all secret thoughts that they may be rewarded accordingly hath beene already handled and proued vnder the sixth branch of the seuenth article touching Christ his comming to iudgement and therefore the Reader is to be referred thither to see more and also for the time when these things shall be But for the further vnderstanding of the doctrine of the resurrection I haue thought it not amisse further to annex here two or three questions more Quest 47. What manner of bodies shall we haue in the resurrection Answ The very same which now we haue onely whereas they be now naturall they shall rise againe spirituall not subiect to death any more as now they be nor sustained by naturall meanes of meates and drinkes warmth and sleepe or the like 1. Cor 15.35 Vers 36. Explan This question is euen thus moued and answered by the Apostle to the Corinthians But some man will say how are the dead raised with what body shall they come forth Hee answereth that euen as corne being cast into the ground springeth vp againe and the Lord giueth euery graine its owne body whether wheat or some other So in the resurrection of the dead euery man shall haue his owne body the onely difference is that it is sowen a naturall body Vers 43. Vers 44. but raised a spirituall body it is sowen in dishonour raised againe in honour sowen in weakenesse raised in power c. Now the variety of words here vsed of honour and power serueth specially to set forth the manner of the rising againe of the faithfull all others shall also haue spirituall bodies like vnto the damned spirits in hell that is euer continuing seeking death through the greatnesse of the misery but not being able to finde it That we shall haue the same bodies Iob also testifieth saying I shall see him not with other but with these eyes Iob 19.25 And good reason it is that as our bodies haue together with our soules beene instruments either of Gods glory or of sinne to his dishonour so together with the soules they should partake of glory or misery Quest 48. Amongst those that dye some be crooked through age some tender infants some blind and some lame shall their bodies then at the resurrection be the same Answ No for all these are weakenesses which shall be done away to the faithfull and strength perfection and comlinesse shall be to euery one of them Explan This also is good to be knowne because the holy Scriptures doe speake hereof to the comfort of Gods people where we are taught that the body shall bee ralsed in power and in honour there must then needs be instead of the weaknesse of decrepit old age and infants strength and might in stead of deformity beauty in stead of lamenesse agility instead of blindnesse the sight which could neuer here be attained vnto viz. Whereby wee shall see the most glorious God of all As for other questions about the knowledge of one another of the cessation of the difference of sexes c. For that they be not so necessary nor very profitable we will wade no further herein 2. Duty To liue as those that expect the resurrection For the duties of this faith The first is not to liue as they which are euer to continue in this world for wee must all die we must first fall and then shall wee afterwards rise againe the strongest and stoutest could neuer bee priuiledged from death no not one day or houre by any strength of nature Wherefore we are not to vse any vnlawfull meanes to get any of the goods of this world either by carking and caring by robbery and stealth by fraud and oppression for who can tell that he shall liue to enioy them yea who can tell that his very enemy shal not reape the fruit of his labors and then what shall it profit a man by his toyle to scrape together mountaines of gold If a man liued in a Countrey where he were in danger of publique Officers euery day to be drawne out of his house and to be spoiled of all his goods he would not I suppose take any great pleasure in gathering together and increasing his wealth much lesse would he seeke to pull from others seeing this were nothing else but to procure more enemies by making the booty greater for the spoilers but this is our estate in this world we liue in this earthly countrey subiect euery day to be pulled out of our houses by Death the common all-conquering Officer and to be spoyled of all our worldly goods Oh what madnesse is it then in vs to rob and to deuoure one another to be vnsatiable in our heaping vp of wealth and without end in our delight in worldly vanities for men could not more exceede in their affectation of worldly things if they should liue heere euer then the men of this generation who haue no sooner gotten any thing but they are ready againe by death to be depriued of it all 2. Duty The second duty is not to liue as they that deny the resurrection whose hope onely is in this world viz. like bruit beasts eating and drinking as saith the Apostle 1. Cor. 15.32 because that to morrow they should die and then they should be cut off from all pleasure for we hope for a resurrection in which they that haue done good shall arise vnto life Ioh. 5.29 they that haue
direction vnto vs For neuer more guides in euery corner poynting and haling men as it were to the right way yet neuer were they so little regarded which bringeth our profession into a suspition amongst the enemies as teaching good workes to be needlesse vnto life but they shall answer for it who are an occasion of this blasphemy 3. Duty To remember euerlasting life in all troâ—bles The third duty is to vse the remembrance of eternall life as a salue against all sores as a cordiall to comfort our hearts against our greatest heauinesse Are we in misery in pouerty in pangs in disgrace in danger in the middest of continuall crosses What are all these to dismay vs the Lord hath prouided an excellent estate for vs euer enduring our suffering of these things is but momentany the Lord hath assured his seruants of Heauen and of Crownes of glory how can he then but giue vs deliuerance from these things supply our temporall wants in his good time Nay which is more the Lord hath sweetned the bitter pils of the troubles of this world by working through them the health of the soule by making them meanes of further assurance that wee are his children and that hee is our Father and by leading vs through them as through the right way vnto the euerlasting life 1. Cor. 11.28 Heb. 18. Iam. 1. If a begger might haue twenty pounds for trauelling in the wet and cold one night or for some few stripes to be giuen vnto him with a rod hee would not bee much grieued hereat no more would we at our crosses if wee had faith to be assured that instead of these wee shall haue an other day so great glory and the lesse would wee murmure at it because our stripes be vpon vs worthily as if a poore prisoner that had deserued death should bee set free and rewarded with a great summe of money for willingly submitting himselfe vnto some light chastisement Rom. 5.1 Let vs therefore not onely be content to beare our crosses but with the Apostle through faith reioyce in our tribulations and praise the Lord for them as Iob did saying Iob. 1. 4. Duty To pray for the â—astening of glory The Lord giueth and the Lord taketh away blessed be the name of the Lord. The fourth duty is to pray that this time might bee hastened 4. Duty To pray for the hastening of glory wherein we shal enter into life and euen to reioyce when we see it approach to any of vs in particular because it will be so happy a change for vs of mortall for immortall of weakenesse for strength of dishonour for glory and as one dying said of tinne for siluer of copper for gold Wee must learne therefore to be like vnto the Brides which saith Come Reuel 22.17 Vers 20 2. Cor. 5.1 and vnto St. Iohn who when he had had some sight of these things said Euen so come Lord Iesus Wee sigh saith Paul desiring to be cloathed vpon that is to goe out of this clay house and to ascend to our house in heauen What faith haue they then that by the course of nature or by the danger of sicknes being brought almost home to this house desire to be farre away from it againe How vnseemely a speech is it in olde men to say I would I were young againe how lamentable a feare in sicke men to heare that they shall die let vs be more strengthened in these things that at our departing hence we may truly beleeue and haue euerlasting life Standing vp at the Creed There be two circumstances further vsed in the rehearsing of these Articles the first is the rising and standing vp which is a ceremony neither vaine nor superstitious as some suppose but they thinke amisse that more reuerence is hereby done to the Creed which is no Scripture then to the written word of God For first of all it is not vaine because it serueth to testifie our consent to the points rehearsed and is a silent confession of the same faith by all the Congregation as in the time of prayer all kneele by this gesture manifesting their consent with the Minister in this heauenly action In other duties done at Church in publique there is not the like reason of following the Minister in his gesture whether hee readeth expoundeth or preacheth because that in all these the Hearers are Patients and he onely an Agent Read more of this aboue at the end of the fift Question Whereto may also be added that this gesture of standing vpright is the most sutable and conuenient as being the posture of soldiers and champions ready to fight vnto the death for that faith which they then proclaime by recitall Amen Why added The second circumstance is the addition of this word Amen signifying verely or certainly or vndoubtedly It is added 1. To shew that we doe not in word only beleeue these things but from our very hearts 2. Not waueringly but certainly and without doubting 3. Not as though it were in our power as if we were secure for our firme and stedfast beleefe of these things but earnestly crauing this faith at the hands of God and thus it is as much as So be it The abuse of the Creede All which shewes the wonderfull abuse of this Creed first first amongst heretikes which say these words with their mouthes but the contrary in their hearts some denying beleefe in the Sonne of God for that they hold him to be meere man and God onely in name as Princes are called Gods vpon earth as the Arians Some in the Holy Ghost as the Macedonians for that they affirme him to be seruant and inferiour to the Father Sonne some deny beleefe in the holy Trinity for that they beleeue only in one God holding the distinction of persons a monstrous fiction of man as the Anttrinitaries And some againe denying Christs bodie 's reall being in heauen because they hold it to be present in euery Masse his Office of mediation sitting at the right hand of God because they appoint other Mediators to commend vs vnto God and the beleefe of the remission of sins with the life euerlasting because they teach doubting till the last gaspe The Creed abused by the Papists 1. Cor. 13.13 Secondly this Creed is further abused amongst the Papists because when they pretend to make a confession of their faith they doe onely confesse their hope which is a distinct thing from faith according to the Apostle There remaine these three things Faith Hope and Loue Now besides that they teach Faith to be a beleeuing in generall of all the Scriptures to be true they make it to be all one with hope through the mercy of God of being saued Thirdly it is further abused by all infidell-like Christians which say with their mouthes I beleeue in God c. But like Parrets not regarding what they say not considering the fearefull estate of such as want
Law is also a Schoolemaster when we are come to Christ euer checking and correcting vs when wee walke not according to the straight rule thereof but the Gospel vpon our humiliation comforteth vs and assureth vs that al our aberrations and going astray are remitted so that there be an heart vnfainedly hating that euill which we doe Rom. 7. Now as there be differences betwixt the Law and the Gosspell so there be some things wherein they agree The agreement of the old Testament and the new Heb. â— 1 Mat 3. 1. In the author God not as the mad Manichees taught the bad God to be the author of the law and the good God the author of the Gospell for the same God which spake by his Son Iesus Christ in these last daies spake also at diuers times and in diuers maners in times past he that said from heauen this is my beloued Son heare ye him the same God spake all these words said from heauen I am thy Lord thy God which brought thee out of the land of Egypt out of the house of bondage c. 2. They agree in the threatning of sin and vrging obedience vnto the Lord in all things but the Law vrgeth it for feare the Gospel for loue If ye loue me keepe my Commandements the Law as the meritorious cause of life the Gospell as most necessary signes of the life of faith and the way that God hath appointed vs to walke in vnto life the Law giueth no hope in the case of swaruing from the strict rule thereof the Gospell giueth hope to the penitent and where the like hope is giuen by the Prophets they doe rather play Euangelists then Preachers of the Law 3. They agree in this that howsoeuer the Gospell giueth hope to the penitent yet it denieth all hope to those that liue and die in transgression of the Law for against such most common are the threatnings contained in the Gospell They that doe such things Gal. 5.17 shall neuer inherit the Kingdome of Heauen 4. They agree in this that there is no contradiction betwixt them but as they come from one and the same spirit so there is a sweet harmony consent between theÌ„ the one only sheweth what God doth strictly require in his iustice the other how his iustice is satisfied and yet his mercy to sinfull man appeareth the one saith he that breaketh the Commandements shall die the other saith that because man through the weaknes of his nature could not but breake them one man that neuer brake any the least of them died in the stead of sinfull man and thus freed him that was the son of death from death and damnation 5. They agree in the Ministers of them both for they of the Law were to be without blemish their lipps were to preserue knowledge they were to liue of their seruice they were diuers sorts both Priests Leuits they were watchmen c. so ought the ministers of the Gospell they must be vnblameable apt to teach they that preach the Gospell are to liue of the Gospell 1. Tim 3. 1. Cor. 9.24 Ephes 4.12 2. Pet. 5.2 some are Doctours some Pastours c. they are Pastours watching and keeping their flockes as those that must giue accounts for them And thus much of the third generall The manner how this law was giuen Exod. 19.20 The next thing to be spoken of in generall is the manner how this Law was giuen and that is described in the nineteenth and twentieth of Exodus 1. First there was great preparation three dayes together the people were sanctified according to the manner of those times by washings and purifyings shewing both what need wee haue by prayer and reading of the holy Scriptures which may bring vs from worldly to heauenly meditations to prepare our selues euer before that we come to heare the Lord speaking vnto vs in the Ministery of his holy word and also how wee must euer be more and more doing away by the Spirit of Sanctification the blots and blemishes of our natures that we may be the fitter to come into the presence of the Holyest 2. Secondly a straight charge was giuen that neither man nor beast vnder paine of death should come neere the Mount whence the Law was to be deliuered but certaine marks were set beyond which none might dare to passe shewing as the Apostle hence noteth 2. Cor. 3.6.7 Heb. 12.19 how glorious was the Law now to bee deliuered and if such as passed the markes set them were without mercy to die the death that much more the transgressours of any of these precepts should die and find no mercy Heb. 12 2â— Thirdly the Lord descended with great terrour the Trumpet sounding the earth shaking and Lightnings flying abroad insomuch as that the people are noted to haue run away and Moses himselfe to haue said I tremble and quake shewing that the things here vttered were graue and waightie and to be receiued into the heart with a feare of offending against them and also that when the time shall bee of calling the offenders to account with what wonderfull terrour the Lord will then come against them 4. Almighty God himself spake al these words in the hearing of al the people but wheÌ„ they were too weak to beare his words and desired that the Lord would not speake any more for so they should die but promised obedience if Moses should speak two tables of stone were giuen vnto him written with Gods own finger that he might carry them to the people shewing hereby how stony-hard our hearts be and that Gods finger alone is able to imprint them there his speech from Heauen must worke in vs a reuerence of them otherwise we shal all be too negligent of his Lawes 5. When Moses had broken these Tables through zeale seeing how God was dishonoured in his absence by golden Calues which they had set vp and worshipped the Lord bad him hew two other Tables and therein he wrote all the words that were in the first shewing hereby that mans heart by Gods creation had all the lawes ready written in it as the Tables prepared by God himselfe had but the heart which he had gotten vnto himselfe by falling away from God is without any letter hereof in effect vntill that the Lord wrote them anew as it was with the Tables prepared by Moses 6. Lastly when Moses had been long with the Lord and came with these Lawes vnto the people his face shone so as they were not able to looke vpon him for which cause he vsed a vaile when hee came vnto them and put it off when hee returned vnto the Lord shewing hereby as S. Paul noteth 2. Cor 3.13 â—4 that the Iewes should not be able to see into the end of the Law Christ Iesus vntill the vale of blindnesse and hardnesse of heart were taken away by the Lord neither yet could any of the Gentiles without the same
him Math. 10.28 who is able to destroy both body and soule in hell 3. For trust and confidence 3. Duty To trust in God Psal 20 8. Psal 125. they which trust in other things either men or horses strength or wit shall bee confounded onely hee that putteth his trust in the Lord shall stand stedfastly he shall be as Mount Zion that can neuer be moued Wherefore all other trust is straightly forbidden and this alone euery where commanded as being a most mighty and strong arme and tower 4. For seeking to the Lord by prayer 4. Duty To seeke vnto him by Praier Psal 50 14. which is also an action of the heart the lifting vp of the soule we are hoth directed vnto him saying Call vpon me in the time of trouble and J will heare and deliuer you and vnto him onely where it is said Thou shalt worwip the Lord thy God Deut. 6.13 and him onely shalt thou serue And by the examples of holy men mentioned in the Scripture of which not one is to be found negligent in this duty not one that did the Lord this dishonour to make the lifting vp of his heart common to any other Saint or Angell And truely there is great reason that wee should thus set vp the Lord in our affections For who is to be found so worthy of loue as he Iam. 1.17 seeing that he is our maker and euery good gift and euery perfect guift commeth downe from him the Father of lights and if excesse of loue require the like in those who are thus affected then the very loue of God towards vs if there were none other motiue may constraine vs to this excesse of loue towards his Maiesty Rom. 5. Psal 10.3 For he loued vs yet being enemies he loueth vs with that loue with which Parents doe loue their deare children Esa yea with greater then tender-hearted mothers for though they should forget their children the fruit of their owne wombes yet God will not forget his people Who so mighty as the Lord God Esa 40. Againe who is so terrible as the Lord and so worthy to be stood in awe of Princes are but grasse-hoppers and all the world but as the drop of a bucket in comparison of him When he commeth downe the earth trembleth and quaketh the brightest body of the Heauens for feare couer themselues with blacknesse His voyce is thunder casting downe the strongest things and making the very Hindes to calue for feare Psal 29. his breath a smoke and consuming fire his chariot the strong tempestuous windes for he rideth vpon the wings of the winde his rod an iron Scepter beating in pieces whole Nations as a potters vessell his eyes as flames of fire casting forth lightnings his hands such as that hee can span the earth and hold all the waters of the Seas within his fist the Heauens are his Throne and the earth his foot-stoole his armies are Angels twenty thousand thousands let him but begin to speake Exod. 20. Exod. 33. and all men will run away let him but shew himselfe and no flesh can liue yea let but one of his Angels come and we shall tremblingly fall downe like dead men Who then is to be feared like vnto him with him wee may take courage and say Rom 8.33 who can be against vs but hauing him against vs it will no whit auaile though all the world be on our side None to bee trusted in but God Prou. 23.5 1. Tim. 6.17 Moreouer what is there to be trusted in besides the Lord not riches for they haue wings like an Eagle and will flye away great substance is the vncertainty of riches not friends amongst men for they ebbe and flow as we be in prosperity or aduersity their breath is but in their nostrils as a light they are soone put out nor amongst the Saints departed for they know not of vs and of our cases not cunning wit Esa 64.13 for Ahithophels wit is soone turned into foolishnes not our owne strength courage and preparation for an horse is but a vaine thing to saue a man our strength is but as grasse that is soone cut downe and withereth The Lord only then is a sure Towre of defence a Fortresse and strong Castle to such as flye vnto him Of this had Iehoshaphat experience when his enemies comming vpon him he said 2 Chron. 20. Wee know not what to doe but our eyes waite vpon thee O Lord and so he put them to flight without striking one stroke And the like experience had Ananias and his brethren who did rather then fall downe before Nebuchadnezzars golden Image offer themselues to the fiery fornace being seauen times hotter then at other times because they knew that God was able to deliuer them and so escaped vntouched of the fire What should I further speake of Iaacob Ioseph Daniel the Prophets and Apostles Was there euer any that trusted in the Lord in vaine No verily examine all histories and you shall finde none But contrariwise Martyrs reioycing against their exposing vnto wilde beasts vpon tormenting racks and in the middest of fiery flames and oftentimes saued out of strong Prisons and the very iawes of death innocent soules wonderfully iustified and their aduersaries shamed men distressed and almost famished miraculously prouided for and whole Nations vniustly attempted by the proud enemy with helpe from Heauen deliuered and their enemies confounded and all this when they haue put their trust in the Lord. Gen. 17.1 Lastly can it enter into any reasonable soule to think that he had need to pray to any other sauing to the Lord only seeing he alone can thus powerfully saue needeth no helper Indeed when we seeke succour from humane wit counsell strēgth friends or allies it is good to make our side as strong as we can by seeking vnto many but grosse impiety because wee should thus ioyne vnto him fellowes and partners and thurst subiects as it were into the chaire of their Prince when he alone requireth all our heart we should giue room to others a thousand times inferiour to him when he commandeth that we should serue him only worship him we should sacrilegiously communicate our seruice vnto creatures also Neither doth it helpe which is alledged that we do not ioyn the creature with the Creator but only vse him in his place being neare deare vnto the Lord that through his mediation we may the rather be accepted for God is not lyke earthly Princes vnto whom a poore subiect vsually cannot haue accesse without the help of some neere about him or if he be he is like vnto the best onely such as the Emperour Rodulph was anno 1273. who was wont to say to those about him Giue leaue I pray you and roome Cant. 13. to my subiects to come vnto me for I was not therefore made Emperour that I should be shut vp from men as it were
the earth thou shalt not bow downe to them nor worship them The reason is For I the Lord thy God am a iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shew mercy vnto thousands in them that loue mee and keepe my Commandements Quest 59. What are we forbidden in this Commandement Answ All outward Idolatry which is first by making the image of God or of any creature to be worshipped secondly by falling downe before any image thirdly by seruing God according to our own phantasies â—ees fâ—rbidden in this Commandement Explâ—n This Commandement being negatiue wee doe first begin with the vice forbidden which is outward Idolatry euery corruption in the outward duties of Gods seruice image-making and image-worshipping are onely named to make it the more odious And we call it Idolatrie because this word signifieth a seruing or worshipping of Idols or images which in Greek are al one the word Englished Idols signifying a shew representation or likenesse the word Englished Image signifying a liuely picture or portrayture now this Idolatry is againe subdiuided 1 The making of Images to be worshipped The first is the making of Images to bee worshipped of things in Heauen either of God who fitteth in Heauen as in his Throne or of his holy Angels and Saints which giue attendance about his Throne Of all these the image of the Lord is simply forbidden as it is further illustrated by other places of Scripture the making hereof may not in any wise be attempted Reas 1 Esay 40.25 Verse 22. First because it is impossible as the Lord himselfe signifieth by his Prophet saying To whom now will yee liken me that I should be like him saith the holy One He sitteth vpon the circle of the earth and the Inhabitants thereof are as Grasse-hoppers he spreadeth out the Heauens as a curtaine and stretcheth them out as a tent to dwell in Looke into the chapter and yee shall see how greatly the Lord disdaineth both the work and the workman and good reason seeing euery image of the God-head Ior. 10.8 Heb. 2â— 18. is a doctrine of vanity and though most curiously polished yet a very stocke yea it is a teacher of lies An earthly King or great person would stomacke it much if a paultry painter should presume to set forth his person in base colours without any apparance of royalty or nobility with a swines head and a Pigmees body and much more then will the Lord if by any Image man shall dare to set him forth for he must needes be as much belied and as greatly abused in being pourtrayted by any human shape he being immense and infinitely glorious this base and not the ten thousandth point of his person Wherefore well might the Apostle say Acts 17.29 that Wee ought not to thinke the God-head to be like vnto gold or siluer or stone grauen by the Art and inuention of man Reas 2 Deut. 4.15 Secondly because wee haue an expresse command to the contrarie Take good heed vnto your selues saith the Lord by Moses for ye saw no image in the day when the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen image c. neither can there any toleration be found hereof representing God by the image of a man for that the likenesse of other baser creatures is only expressed seeing Saint Paul in reckoning vp the images of the Heathen Rom. 1.23 saith in way of reproofe that they turned the image of the incorruptible God into the image of corruptible man Moreouer the Lord hath not onely forbidden to make images but hath also straightly charged that they be pulled downe Exod. 23 24. and broken in pieces In the booke of Exodus he saith Thou shalt vtterly ouerthrow and breake in pieces their images Chap. 34 13. And againe Yee shall ouerthrow their altars breake their images in pieces and cut downe their groues And when any King otherwise well affected hath been negligent herein he is branded with it as with a note of disgrace The high places remained yet in his dayes Reas 3 Exod. 31. Thirdly because the Lord is wonderfully prouoked by Images When the golden Calues were set vp in Moses absence how grieuously did he take it how much moued was he with it how hardly could he hold his hands from destroying all the people certainly he was neuer more moued to indignation then by this base Idolatry If any shall say that his anger was not because they would make some remembrance of the true God but for that they ascribed their deliuerance to the Egyptian Gods which were wont to be set forth vnder these likenesses I answer that without doubt they intended hereby to set forth the true God and because their ignorance could not better deuise how to doe it they did it by the similitude of calues the chiefe gods of the Egyptians amongst whom they had liued For first they could not be so simple as to think any worth to be in the Egyptian gods seeing their people had bin wonderfully plagued and at the last drowned in the sea and they their enemies deliuered and saued Again they proclaime the holy day vnto Iehouah Vers 5. and lastly they only desire some visible thing to go before them because Moâ—es was a long time absent from them who was wont by his presence to comfort them and to be as it were the Lords Oracle vnto them for which purpose it should seeme rather that they would haue the golden calues fondly supposing that they could not haue Gods presence vnlesse they had some outward thing vnto which they might goe with their blind deuotion Reas 4 Iudges 8.27 Fourthly because Images haue been occasions oftentimes of grosse Idolatry Gideon who had been a Champion of the Lord yet making a golden Ephod procureth the destruction of his owne house and corrupted all Israel for it is said that They went a whoring after it The brazen Serpent which was set vp by the Lords owne command 2 King 18.4 yet turned to be an occasion of Idolatry so great is the danger of Images Reas 5 Lastlie because it is a thing scandalous to such as be without the Iewes and Turkes are hereby hardned against the Christian religion when they compare Moses his Law with the practice of Romish Catholikes who make so much account of Images when the Lord hath put them downe for so great abominations Psal â—15 8 Thus yee see that simplie to haue or to make the Image of God is vtterlie vnlawfull or to make any Image to bee worshipped But wee must here take heede that wee make not this Commandement stricter then the Lord hath made it to cast a snare vpon the consciences of men it is true that as the Image so the Image-maker and Image-worshipper are alike abominable
in the Scripture the Lords day or the first day of the weeke is thus to bee kept without alteration to the end of the world Explan We enter now vpon one of the most controuersall questions of these times wherein I will notwithstanding plainly proceed as is fittest for this Treatise making Gods Word my only rule of direction to set downe the truth herein as by his grace I shall be inabled Reasons of the Sabbath vnder the Gospel First then I say that we vnder the new Testament are tied to the obseruation of a Sabbath as well as the Iewes were of old and by as great authoritie Reason 1 Rom. 5. And this appeareth first from the time of the Institution of the Sabbath which was when man liued in Paradise immediately after his creation when hee was free from sinne when hee had the substance of true holinesse and needed no figuring Ceremonie for his comfort his present estate being all comfortable For if a Sabbath was to bee obserued in Paradise and came not first in with any ceremonies which were to haue an end at Christes comming in the flesh how can it enter into any man to thinke that this obseruation should cease as they did at this his comming And not rather after a new sort be reuiued vnder this second Adam to the likenesse of that it was in the time of the first Adam For by the second Adam who is Christ we are restored to that estate which we lost in the first Adam and why then should it differ by the cessation of the Sabbath Some thinke that the words of Moses Genes 2.3 were set downe there by way of anticipation and not to bee meant of that beginning of times but of succeeding times afterward about the giuing of the law But this lieth vpon them to proue In the meane time we are in good possession of this argument Reason 2 2. From the moralitie of this Commaundement of the Sabbath for it is heere placed amongst the rest of the morrall Lawes which are to continue in force for euer according to that saying One iot or title of the Law shall not faile Math. 5.20 though heauen and earth perish Now if this law bee morall as the ranging of it doth imply and all other morall Lawes bee of force to binde to the obedience thereof as before Christs comming what rashnesse is it in any to denie the like force vnto this law Reason 3 3. From the reasons of the Commandement which are all morall and perpetuall 1. Because it is to be remembred that of old it was kept in Paradise which doth alike bind vs as it did the Iewes 2. Because of the equity it being but one day of seauen and therefore as freely to be dedicated vnto God by vs as by the Iewes 3. Because of the ease of seruants and cattell of which there is as much need amongst vs as amongst the Iewes 4. Because they were to meditate vpon the great work of creation from which the Lord rested vnto which is now added a greater worke of redemption vnto the meditation of both which wee should much rather separate our selues then the Iewes Reason 4 4. From the caueat giuen by our Sauiour Christ speaking of the destruction of Ierusalem Pray that your flight be not in the Wâ—nter Mat. 24.20 nor on the Sabbath day That which is here spoken hath relation to the times afterwards to ensue for the destruction of Ierusalem was thirtie six yeares after Christes suffering therefore euen then also there was a Sabbath the breach of which would bee some addition of griefe vnto the people as also if they should bee constreined to flie in the wet and cold of winter If any shall rather take these words as spoken of the Iewes sabbath the necessary breach whereof was most grieuous vnto them I will not much contend hereabout Let the former reasons then suffice 2. Our Sabbath â—ataâ—ne Secondly I say further that our Sabbath is not vncertaine but precisely determined and set downe as theirs was viz. the Lords day or first day of the weeke which is the day of Christ his resurrection from the dead For he arose the third day after that hee was crucified vpon the Friday which was their preparation to the Sabbath and had lien in the graue all the Sabbath day The reasons that serue to confirme this are diuers Arg. 1 1. Expresse places of Scripture wherein mention is made of this day as the set day of the Christians meetings to break bread to preach and heare and to doe other duties of holinesse In that place of the Acts where the Euangelist telleth that after their comming to Troas they abode there seuen dayes and vpon the seuenth which was the first day of the weeke the Disciples being come together to breake bread that is Act. 20.7 to the holy Communion Paul preached vnto them Which doth plainly shew that the Iewes Sabbath was now antiquated and done away and that this was the Christians Sabbath otherwise they would not haue let passe the day before as they did 1. Cor. 16.1 Another place is in the Epistle to the Corinthians where the Apostle prescribeth vnto them a rule of gathering for the poore euery first day of the weeke when they were come together which he also saith that he had established amongst the Galatians and why I pray you vpon the first day of the weeke and not vpon the Iewes Sabbath None other reason I suppose can be rendred but that this Sabbath was at an end and in stead hereof the Christians had another viz. the first day of the weeke wherein they made their meetings Reuel 1.10 A third place is in the Reuelation where it is said that Iohn was in the I le of Patmos vpon the Lords day rauished in the spirit Now what meaneth this that he calleth it the Lords day vnlesse a day appointed by the Lord For hence is the Passeouer called the Lords Passeouer the Communion the Lords Supper the bread the Lords bodie because he did appoynt all these in his Church Why is hee noted to bee rauished then in the spirit vnlesse that being in holy meditations as was the speciall manner of the Church now fortie yeares since Christ crucified hee was rewarded by the Lord with this wonderfull illumination in most hidden mysteries From whence may bee framed this vnanswerable argument That day which by the inspired Apostle is called the Lords day was appointed by the Apostle taught through reuelation to bee kept by holy meetings in the Churches of Christians not once or twice but euery time that it came is certainely the Christians Sabbath but such is the first day of euery weeke Therefore not any other but this day is the Sabbath of Christians The force of this reason standeth in the second part which is most firmely grounded according to euery branch Apoc. 1.10 Act 20.7 1. That it is called the Lords day 2.
That it was appointed for holy meetings to preach and heare c. 3. Not in some one Church but generally in the Churches of Christians at Troas Galatia Corinth c. 4 Not in some week only but euery weeke Arg. 2 Exod. 20.10 The second reason is taken from places of Scripture which proue the same by consequence as that in Exodus where the Commandement being giuen this is added as a reason The seuenth day is the Sabbath of the Lord thy God and the Lord rested the seuenth day Math 12.8 A second place is that in Matthew The sonne of man is euen Lord of the Sabbath A third place is in Iohn All men should honour the Sonne Iohn 5.23 euen as they honor the Father The reason may be framed thus If the same reason grounded vpon Gods word be as wel for the first day of the weeke as it was once for the Sabbath of the Iewes then wee are as certainly tied to the obseruation of this day as they were for their Sabbath but there is the same reason Therefore wee are certainly tied vnto this day The first part of this argument is plaine for the same reason is of the same force the second part appeareth by the places noted in the margent The maine reason of the Sabbath of the Iewes is because it was the Sabbath of the Lord and therefore his people must necessarily do him this honour that there might be a conformitie betwixt God and his people and in like manner our Sabbath is the Sabbath of the Lord Christ when he had finished the worke of our redemption for which cause hee also giueth the same name The Sonne of man is euen Lord of the Sabbath As if in more words he should say When God the Father had once ended the making of the world he rested and published himselfe to be the Lord of that rest and dedicated it vnto himselfe giuing it the name of the Sabbath of the Lord In like manner when I shall haue finished the worke of mans redemption I will rest and will haue the day of my rest dedicated vnto my selfe for which cause I say that the Sonne of man is euen Lord of the Sabbath also it shall bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords day And thus shall the will of the Father be fulfilled which is that as they honoured the Father in keeping the Sabbath betwixt the creation and redemption so they should honour the Son in keeping the Sabbath betwixt the redemption and consummation of the world Arg. 3 Matth 28. A third reason may be drawne from the vniforme practise of the Church euen from the time of mans redemption vnto this day Christ himselfe first began it when he arose early in the morning vpon this day and thenceforth euer obserued it so long as he continued vpon the earth Iohn 20.19 When the Disciples were gathered together for feare of the Iewes the doores being shut he came and stood in the middest of them vpon that day Againe Verse 26. when incredulous Thomas was amongst them he came and shewed his hands side and feete vpon that day and immediately the Euangelist subioyneth And as for the practice of the Apostles herein it is so plaine as that it were great impudency to deny it Again for the practice of those that liued next vnto them whether Greekes or Latines they followed the same order Reade for this Ignatius in his Epistle to the Magnesians Iustie Martyr in Apologeticis Ireneus in his fourth booke chap. 19.20 Euseb Eccles hist lib. 4. chap 23. Origen Hom. 3. in Exod. Cyrill in Iohan. Tertul. de Idolat Ieronym in vita Paulae Ambros serm 62. August in Iohan. Gregor lib 11. epist 3. c Lastly for the Churches of these times since and at this present whether Protestant or Popish of what Country soeuer all consent for the obseruation of this day though in opinion there be some difference about it some grounding it vpon Gods Ordinance according to that which hath been said as Beza Iunius Piscator Bollocke Hooper Fulke and the book of Homilies yea and some Papists also as Sâ—â—tas Panormitanus Syluester Felicius and the Schoolemen some vpon tradition onely as the Rhemists Testament Tollet and Bellarmine Whence wee may reason thus That day which the Lord Christ hath sanctified by his resurrection wherein hee came together with his Disciples to instruct and to confirme them wherein all Christian Churches of all Ages haue made their Assemblies is certainlie the Sabbath of the Christians but such is the first day of the weeke Therefore certainly our Sabbath Arg. 4 A fourth argument may bee drawne from the iudgements of God most fearefully befalling such as either haue contemned the Sabbath of this day or through worldly mindednesse haue neglected it In a Councell held at Paris some holy men vrged the making of speciall decrees about the strict obseruation of the Lords day because as they alleaged partly of their owne knowledge partly by the relation of others some intending their husbandry vpon this day had been smitten with thunder and lightning to the laming of some and to the vtter destruction of others Another carrying home corne vpon this day had both corne and barne most lamentably consumed by fire Also that in Chimstat a towne in France a certaine woman being wont together with her children to peele hempe vpon the Lords day when others were at Church was first terrified with some sparkes of fire falling amongst her hempe another time with a flame of fire arising in her hempe and lastly not being warned by this there kindled a fire againe which whilst she laboured to quench both she and her children did miserably perish thereby The Centuriatours of Magdenberg do tell of a certaine Noble-man that was wont to follow his sport of hunting vpon the Lords day when others went to Church but the Lord shewed a great iudgement vpon him therefore he had a child borne vnto him with the head of a dog And that a certaine Miller intentiue about his grinding vpon this day had his house and meale burnt by a fire kindling in his mill And to come nearer home Anno 1583. whilst they were beholding the Beare-baitings in Parish-garden vpon this day the scaffold burst down suddenly and eight persons were slaine outright and many more hurt and maimed Arg. 5 A fifth argument may be drawne from such things as fell out worth the noting vpon this day August de temp serm 25â— Notable â—hiâ—gs â—pon this day Nâ—â—â—m 154. Christ arose vpon this day the elements were framed the world begun the Angels created and Manna began first to fall vpon this day the Israelites passed thorow the red sea Christ was baptized turned water into wine fed fiue thousand with a few loaues vpon this day and vpon it wee hope Wolph Cron. lib. 2. cap. 1. that hee shall come to Iudgement saith Augustine Vpon this day Christ was borne Aaron and
his sons consecrated c. Vpon this day Christ appeared at sundry times after his resurrection the holy Ghost descended vpon the Disciples and Iohn was enlightned Arg. 6 1. Cor 2 14. A sixth argument may be drawne from the approbation and consent of all the best men who are spirituall and most able to discerne the things of God and the opposition of godlesse and most euill men who are led like brute beasts who are naturall and perceiue not the things of God For the best men haue euer since Christs resurrection obserued and kept this day with all due reuerence only the prophane and licentious haue cast away all conscience hereof Whence we may reason thus That which is embraced and held by all godly learned men but oppugned by the vngodly as not standing with their corruption is certainely the truth but such is this doctrine of the first day of the week to be the Sabbath Therfore most certainly true For the first part of this argument wherein the strength consisteth and first that that is the truth which is held by the godly with one consent our Sauiour telleth them To you it is giuen to know the secrets of the Kingdome of Heauen And if any man shall doe his will he shall know the doctrine Matth 13.11 Iohn 7 17. 1. Cor. 3.19 whether it be of God or no. And on the other side The wisdome of this world is foolishnesse before God and they which are after the flesh do sauour the things of the flesh with many like places from whence it followeth that the constant consent of all godly men is no small argument of the truth and contrariwise of the wicked And thus yee see vpon most firme grounds that there is not onely a Sabbath to be obserued vnder the new Testament but the Sabbath the first day of the weeke which the Lord hath appointed Which meeteth with sundry phantasticall opinions Errors touching the Sabbath Rom. 7. First of the Anabaptists in Germany and the Familists in England which hold that all dayes are now alike and none more a Sabbath then another neither doth it any whit helpe them that they alleage Wee are free from the Law euen as a woman when her husband is dead from the law of her husband for by the Law here is meant the ceremoniall Law the heauy yoke of which Christ tooke from our shoulders and if in any other place freedome from the law bee spoken of it is either meant of the Ceremoniall and Iudiciall or of the rigor of the Morall Law exacting perfect obedience in euery point or else threatning condemnation If they shall say Col 2.16 Let no man condemne you in respect of a Sabbath c. and that the Apostle saith reprehensiuely Ye obserue dayes and times and moneths and yeeres neither doth this make for them seeing that the first place speaketh of feasts abrogated Gal 4.10 and done away only the other of times vsed to be obserued by the Gentiles Secondly it appeareth to bee an error which is held by the Iewes by Ebion and Corinthus and the Sabbatary Christians viz. that the old Sabbath is still to bee kept as before Christ his comming for the abrogation of which these places are most plaine Col. 2.16 1. Cor. 16.1 Acts 20. c. Thirdly they also erre that yeeld a Sabbath now but hold it vncertaine whether it be the seuenth eighth or tenth Fourthly they which ho d this day but with all that it may bee changed vpon the consent of Churches sufficient cause concurring which I take it is suppositus impossibilium a surmise of things impossible Lastly they which hold the same day but meerely vpon the ground of tradition as the Papists to make their other fond and corrupt traditions in the more request 3 To rest vpon the Lords day 3. Thirdly I say that this day is not remisly to be kept by vs vnder the new Testament although it may rightly be said that the strict resting inioyned the Iewes doth cease viz. as figuring our Christ his resting in heauen after the worke of our redemption finished according to that Scripture He that hath entred into his rest Heb 4.10 hath rested from his owne workes as God did from his Yet considering that there is a rest also for Christians Heb. 4.9 as is contained in the same place There remaineth therefore a rest vnto the people of God it were great temeritie to deny a day of resting now from seruile worke holding that the Lords day is rightly kept by comming together to publike duties though the times of vacation be spent in following worldly affaires For as Gods resting vpon the Sabbath did prefigure Christs resting vpon his day so there is a rest to come vnto all Christs members in heauen which is figured out by our resting vpon the Lords day to the apprehending of which sweet and most ioyfull rest we are more sensibly quickened by tasting the sweet of resting here after six daies painfull labour vpon the Lords day Acts 15 â—1 Moreouer it is necessary that wee cease from worldly affaires that wee may be more profitably imployed about heauenly which without doubt was one end of resting vpon the Sabbath of old for they attended then vpon Gods publike seruice euery Sabbath day seeing it is said that Moses is read in the Synagogues euery Sabbath day They must therefore rest that they might labour rest temporally and labour spiritually men being vnfit to doe both these labours to the best aduantage the same day especially the spirituall if there bee an incombrance of the corporall wee beeing fitted vnto the one by nature but to the other not onely not fitted but most vnapt vnto it by nature so that wee had neede to bee bowed and bent by meditation and prayer before the publike meetings and to bee confirmed and made tenacious of the things which wee haue been taught by recounting them after these meetings And to doe thus wee haue plaine direction giuen vs in the holy Scriptures Eccles 4.17 Take heed vnto thy feete saith the Wise man when thou entrest into the house of the Lord and be more neare to heare then to giue a sacrifice of fooles this is for preparation before and after the publishing of the law Take heed saith Moses that yee doe Deut. 5.32 Deut. 6 6. as the Lord your God hath commanded And againe These words which I command thee this day shall be in thine heart this is for recounting of the word againe after And that royall Prophet professeth according to this direction I haue hid thy word in mine heart Psal 119 â—â— that J might not sinne against thee Notable is the admonition of Chrysostome to this purpose yee ought not In Mat. cap. 1. Hom. 5. when yee goe from the congregation to bee intangled presently with businesses contrary to this studie but to goe home and there to call together your wife and children to
children vnlesse they be Iacobs or Iosephs godly and righteous which none are without the conscionable obseruation of the Sabbath Iosh 24.15 Therefore the example of Ioshua is to be followed by all masters of families doe not onely say I but I and my houshold wil serue the Lord and keepe his holy Sabbaths seeke that praise before God which was giuen vnto Abraham I know Abraham Gen 18.19 1. Sam. 1. saith the Lord that hee will command his to walke in my waies With â—lcanah and Hannah bring Samuel to the Temple whilst he is young that he may be a seruant vnto the Lord all the dayes of his life With Timothies grand-mother 1. Tim 3 15. breed in him thus knowledge of the Scriptures from a child Ezech. 3.17 Now howsoeuer the charge of inferiors lyeth vpon the superiours yet this will not excuse the inferiours if they shall neglect this holy day but as the Lord telleth Ezechiel when he had made him a watchman ouer Israel if thou admonish them not and the enemy commeth they shall die in their sinnes but their bloud will I require at thine hands so they shall die in their sinnes and feele the smart of Gods eternall wrath in the world to come Euen as it is said of all persons vncircumcised or that keepe not the Passouer they shall be cut off from amongst the people be they masters or seruants children growne vp or parents howsoeuer the Lord would haue slaine Moses because his sonne Gershom was not circumcised Wherefore let children and seruants as they loue their owne welfare Exod 4.25 be as forward to obserue the Lords holy dayes as their gouernours to command them as diligent about their priuate Christian exercises as they to performe them and as studious to satisfie them in holy indeauours as they to helpe them herein Quest 77. Doth the Lord onely take care for our right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and command also that we should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings Explan Before we come to the explanation of this by cattel The charge concerning the sixe dayes whose rest is also commanded are meant their Camels their Oxen their Asses c. whose strength and labour they vsed about their carriages treading out their corne works of husbandry Now the Lord out of his mercy as he would not haue the poore seruant and bondslaue to by torne and worne out with sore labour vnder the hands of vnmercifull masters so would he not haue the poore dumbe creatures and therefore elsewhere explaining further this commandement he saith that thy seruants and cattell may rest as well as thou Moreouer the cattell could not labour but men must be in some sort assistant vnto them and so neglect the Sabbath The stranger was a people not comming of the stocke of Israel but of some other either following them out of Egypt or taken and bought out of other countries whom they had for slaues perpetually as the Gibeonites Now the Lord would not haue there to do any work vpon the Sabbath day Iosh 9.23 though borne without the couenant and liuing without circumcision without passeouer without sacrifice without God in the world partly that through being fauoured they might come to affect the true religion the fountaine of this their sweet rest and partly that being in the bosome of the Church there might be an outward vniformitie of al in the reuerencing of this holy day which sheweth that they which liue in the same Nation and vnder the same gouernment are to be compelled to an outward conformity of religion though the heart can only be turned by the Lord and whatsoeuer thy seruant be inwardly thou must cause him to be conformable to all good orders outwardly but this extendeth not to such as come strangerwise vnto thee ouer whom thou hast none authority To returne now to the proper question Some hold that the Lord doth onely remit his owne right in saying sixe daies shalt thou labour c. because all the dayes of the weeke are his otherwise the people of God had not done well in setting apart some of the sixe dayes vnto holy exercises Working vpon six daies commanded here vpon any occasion whatsoeuer But they are deceiued and their ground is too weake for in euerie commandement wee are not onely inioyned the dutie Reas 1 but the helpes and furtherances heereunto now vnto the right and free keeping of the Sabbath it helpeth not a little to spend the six dayes well about the workes of our callings partly for that our worldly businesses being done we are the freer from any intanglement hereby therefore he saith Thou shalt labour and doe all that thou hast to doe Partly for that being weary of labouring the rest of the Sabbath will be the more sweet and pleasant vnto vs according to that of the Prophet If thou call the Sabbath a delight Esa 58 13. and partly for that the Lord of his goodnes will the rather sanctifie vs and make vs fit to sanctifie a Sabbath when as we diligently doe the workes of our callings vpon the six daies according to that comfortable saying of Iohn Of his fulnesse wee haue all receiued and grace â—oh 1.16 for grace hauing the grace of faithfulnesse and diligence in the duties of our callings we receiue further grace of diligence about Sabbath day exercises which is peculiarly verefied in this very thing in that the most idle which spend their time of the six dayes in gaming sporting and least doing are least holy and most prophane vpon the Sabbath but contrariwise the honestly diligent and intentiue to their callings 2. The iniunction of working vpon sixe dayes is giuen Reas 2 in the same commanding termes in the originall that the iniunction of not working the seuenth is giuen in in the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt doe worke in the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not doe worke 3. As there be reasons alledged of ceasing from worke vpon the seuenth day so there is reason laid downe also of working Reas 3 king the six dayes as the maine reason of the first is God rested the seuenth so the reason of the second is In six dayes the Lord made heauen and earth hee wrought If it bee said This needeth not to bee heere commaunded it rather belongeth to the second Table I answer that one and the same dutie may belong to diuers Commandements in diuers respects and in what respect this of labouring belongeth vnto this hath bin already shewed neither is mine intent otherwise to bring it in heere and for some questions which are fitly heere further to be discussed Againe I say that the ground of the former assertion is too weake for not men but God himselfe hath againe set apart since the giuing of
holy Ghost 1. Cor 6.19.20 Explan Hauing shewed the sinne the vertue to be imbraced followeth which is to keepe as the soule and mind so the body and members pure and holy without any adulterous spot and staine of vncleannes and the reason is yeelded by the Apostle Your bodies are not your owne yee are bought with a price and your bodies are the temples of the holy Ghost If a man hath an house of his owne he may vse it as he thinkes good but if the pallace of some noble person or Prince be committed to his keeping to which that great person doth vsually resort he dareth not let it lie slouenly or vncleane no more will a Christian man or woman his body but keepe it pure for the great person of Gods Spirit who doth daily come to him as to his pallace and temple Wherefore when the Apostle would in short deliuer what the will of God is he saith This is the will of God euen your sanctification 1. Thes 4.3 and that yee should abstaine from fornication And distinguishing men into some married and some vnmarried he willeth them to bee all alike minded for this seeking by puritie to please the Lord. 1. Cor 7.29 Now that we may the better be preserued thus pure and holy consider first the parts and then the meanes The parts are modesty and sobriety Modesty is a decent and comly carriage of our selues in all things 1 Modesty wherin it standeth Iob 31.1 First in the eyes when they are stayed and not wandring as the adulterous eyes spoken of before but as Iobs tied by couenant and stedfast purpose of not sinning herewith Secondly in the countenance when it is bashfull and not impudent to expresse which maids were vailed in old time Prou. 7.11 Thirdly in speech when it is sparing for the harlot is a babler when it is submisse and low for the harlot also is loud and when with the best words and becomming a modest spirit in speaking of things shameful in themselues as is the phrase of the Scripture Adam knew his wife Euah 1. Tim. 2.9 Fourthly in apparrell when it is such as becommeth men and women fearing God not strange to the disguising of the person as the Courtiers at Ierusalem whose strange apparell the Lord threatneth Z ph 1.8 saying I will visit the Princes and the Kings châ—ldren and all such as cloathe themselues with strange apparrell not exceeding a mans degree and calling not light and vaine nor ouer curious as the apparrell of the daughters of Ierusalem against which it is threatned therefore That instead of a sweet sauor Esay 3.24 there shall be stinke in stead of a godlie a rent in stead of dressing of the haire laidnesse and instead of a stomacher a girding with sackcloth and burning in stead of beauty 2 Sobriety wherein it standeth Luke 21.34 2. Sobrietie is Christianly and temperately to carry our selues in the vse of meates and drinkes First by auoyding excesse Take heed least at any time your hearts be oppressed with surfetting and drunkennesse saith the Lord and when thou sittest downe to eate with a ruler saith Salomon if thou be a man giuen to the appeâ—ite Prou. 23 1. put thy knife to thy throate Secondly by honest mirth seasoned with some holy good speeches as the feasts were vnto which Christ was called and the eating and drinking together of the first Christians Luke 14. Acts â— 46. Thirdly by eating and drinking at fit times and not still euer as we are inuited by company or disorderly appetite for necessity and not for fashion for woe be to thee O land saith the Wise man when thy Princes ea e in the morning Eccles 10.16 Verse 17. Blessed art thou O land when thy King eateth in season for strength and not vnto drunkennesse Fourthly by a sanctified vse of meates and drinkes which is when prayer and thanksgiuing are vsed before and after them Meates God hath created to be receiued with thankesgiuing â— Tim. 4. â— 5 for euery creature of God is good and nothing is to bee refused if it be receiued with thankesgiuing for it is sanctified by the word and prayer If these rules of modesty and sobrietie bee obserued out of a conscience of puritie then all acts repugnant vnto these will much more bee auoided as being too grosse not onely for such as are Christianly but euen ciuilly modest and sober The meanes to be preserued thus pure and holy are either generall belonging to all or speciall some for married persons some for the vnmarried The generall preseruatiues are 1. To consider the neere vnion betwixt God and vs Ephes 5.30 Preseruatiueâ— generall so great is his loue as that hee hath married vs to himselfe insomuch as that he is our husband and wee are his spouse and as there is good reason he is most iealous ouer vs and cannot indure any impurity in vs if there be hee doth in the very instant of vncleannesse cast vs off as the members of an harlot 2. To consider that God is holy and pure and the Deuill an vncleane spirit vnto whom he is ioined in fellowship that sinneth by vncleannesse Iob 31.1 2. Cor. 7.10 Thirdly to tie and bind our selues by couenant and vowes from the occasions which as sparkles of fire doe light vpon the tinder of our corrupt nature as Iob I haue made a couenant with mine eies why then should I thinke on a maid otherwise where is that Christian care of not siâ—ning of which Paul speaketh What care 1. The speciall preseruatiues of single persons are First 2. Cor. 9. â— 7 Preseruatiues for single persons to beat downe the body and bring it into subiection as the Apostle did to bee abstemious especially from such meates and drinkes as inflate and lift vp the body and prouoke to fleshlinesse and in case of fleshly motions to pray heartily for grace against them as also did the same Apostle Secondly 2. Cor. 1â— to absteine from the company of a woman in priuate and alone and in the dark Gen. 39. as Ioseph with al speed went out from the presence of his mistresse who in this case tempted him Thirdly if notwithstanding these meanes thou canst not containe but art troubled with fleshly motions then flie to Gods ordinance which is the last remedy for single persons 1. Cor. 7.1 according to the doctrine of S. Paul To auoide fornication lâ—t â—uâ—â—y mâ—n haue his owne wifâ— and euery woman hâ—r owne husband This is the rule of Gods spirit therefore whereas in some sinister respect many young gallants in these times very incontinent yet wil not marry but rather burne in lust or wallow in the mire of vncleannesse with harlots because they are younger brethren or their parents be liuing and the inheritance is not yet come vnto them so that they cannot marry so richly or because they will not be tied to a wife
vnto such thou deniest vnto the Lord from whom thou receiuest al and vnto whom thou owest all who will also require at the last day saying I was hungry and thou didst not feede me naked and thou diddest not cloath mee sicke and in prison and thou visitedst me not 3 Against sacriledge Lastly robbing of God which is called sacriledge is in things dedicate when they are taken away and in tithes and offerings when they are vniustly paid and without conscience of the right For as the Lord hath forbidden stealing from men so and much more strictly hath hee forbidden stealing from himselfe and appointed more precisely the duties to bee paid to his Ministers in his stead Now that wee may say something of this sinne to moue the consciences of all such as make conscience of any stealing it shall first be shewed Tithes due by Gods Law that tithes are due by Gods Law vnder the new Testament secondly wherein it is offended about the payment of tithes and thirdly how God is robbed in things dedicate Arg. 1 Leuit. 27.30 1. That tithes are due euen in these dayes appeareth from direct Scripture All the tithes of the seed of the ground and of the fruit of the trees are the Lords they are wholy to the Lord he saith not shall be or let them be as Origen hath well obserued of other ceremoniall Lawes which were to last but for a time as of the Passouer This shall be a Law or an ordinance vnto thee and so of other ceremonies But as it is said of the seuenth day it is the Lords Sabbath so of tithes Exod 12.24 they are the Lords Whence ariseth this sound reason That which is the Lords peculiarly perpetually not by any new ordination for a time that is to be paid alwaies without al difference of times of the old and new Testament but such are tithes they are the Lords not made so by any such ordination therefore they are to be paid euen vnder the new Testament also It cannot be maintained that tithes are ceremonial or appurtenances of the Leuiticall Priesthood for God though he gaue them to the Leuites yet did he not first found them in that encorporation but only transferred his owne right to that Order of Priest-hood quousque so long as it should endure and after the ceasing of that Priest-hood the same right descended as it were by entaile to the succeeding Ministery of the Gospell In a word Tythes were due to the Leuiticall Ministers not as Leuiticall but as Ministers and so are successiuely due to the Euangelicall Pastors as Pastors and not formally as Euangelicall And if per impossibile the Gospell could cease yet should not tythes cease but be rendred to whatsoeuer Ministery could be feigned to succeed in place thereof 2. This appeareth further by Scripture 1. Cor. 9.14 concluding the Arg. 2 same by consequence It is ordained saith the Apostle that they should liue of the Gospell that preach the Gospell euen as they did liue of the Altar that did wait at the Altar Whence I reason thus That is due now and to bee paid vnder the Gospell without the paiment of which the preachers cannot be maintained according to Gods ordinance but such are Tithes God hauing ordained them onely and not other meanes for if none other meanes can be shewed to haue been ordained by God to maintaine preachers then tythes only are of his ordinance Therefore tythes are due now in these dayes of the Gospell 3. This appeareth further because that as vnto Aaron Arg. 3 and vnto men after his order tythes were to bee payed so they were payed vnto Melchisedeck after whose order is Christ in whose name and representing whose person are the ministers of the Gospell according to the Apostles reasoning to the Hebrewes Here men receiue tythes that die Heb. 7.8 and there he is said to haue receiued tythes that liueth for euer c. Hence I reason thus That which is Christs due as he is a meanes of Gods blessing vnto the people that is the due of his ministers seruing in the same office but tythes are Christs due seeing they were Melchisedecks euen as they were due to the Priests after Aaron because due to Aaron and they are Christs and Melchisedecks as they were a meanes of blessing for Eonomine in this respect Abraham is noted to haue paied tythes to Melchisedeck when he met him and blessed him Therefore they are due to the Ministers of the Gospell And to such as will vnderstand the Apostle Paul is most plaine for tithes Let him that is instructed make him that hath instructed him partaker of all his goods Cal 6.6 What must hee make his goods common vnto him that he may vse any of them as himselfe none will grant this I am sure Must he only giue him some small matter as an almes at his discretion Ah forced construction to make part of all some gratuitie only out of the money Thus there remaineth no way else to make him partaker of al thy goods but by the due paying of thy tithes from all sorts of thy encreased goods namely which arise from thy Corne from thy Fruite from thy Cattell c. which are called all thy goods Arg. 4 Gen. 14. Gen. 28.22 A fourth argument may be taken from the custome of the Church of God in all ages Abel and Cain acknowledge something due to the Lord when they bring vnto him part of their increase Abraham more particularly payeth the tithe of all Iacob voweth to giue the tenth to the Lord. Vnder the new Testament there was a community of things amongst Christians for 200. yeares according to Tertullian which being dissolued by Vrlan Bishop of Rome tithes came againe into vse according to Origin Ciprian and Gregory long before the Laterane Counsell by which the Popes of Rome maketh them ceremoniall tooke aduantage of impropriations for their owne gaine Who so would be further instructed herein may reade the learned Treatises written of this subiect by Doctor Carlion now Bishop of Chichester by Master Roberts Minister of Norwich and others It is to be renounced therefore as an error to hold that tithes are not now due by Gods law and the Ministery should liue vpon the beneuolence of people as Wickliffe being deceiued in his iudgement did It is not enough to say it was a ceremony and so belonged only to the time of the Law for though a figure might be found herein as Athanasin hath obserued â— an Hebrew letter expressing ten setting forth the first letter of Iesus yet it was not meerely ceremoniall as other things that had no further vse but to prefigure Iesus this being a maintenance for Gods ministers such as hee hath ordained alwaies to bee in his Church though not after the same order yet such as hath been shewed as vnto which tithes are also paid 2 The right paying of tythes It followeth now therefore that
depriueth a man of all iust title vnto these things for a ciuill right remaineth in wicked men to that they possesse by Law but of comfort in vsing them they being vncleane and accursed vnto them neither doth this saying All things are yours conclude the contrary against sinners but expresseth how all things consent together for the sanctification of the faithfull 2 Giue that is bestowe vphold continue and maintaine that which thou hast giuen vs for all our labour is nothing towards the obtaining and all our care nothing towards the conseruing and keeping what we haue vnlesse the Lord giue and preserue vnto vs. 3 Giue that is blesse make prosperous and wholesome our meates and drinkes for the strengthening of our bodies and for the cheering and refreshing of our spirits so as that our fraile liues may be vpheld and we inabled to serue thee in the strength of thy blessing in our callings for it is not any meere naturall vertue in vs that maketh our meates nourishable but Gods blessing for which it is also plaine which was said before Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God This day that is we desire not such aboundance for so long a time as whereby our dependance vpon thee should bee cut off but to be content with things necessary for the present and to waite vpon thee from day to day though in the morning wee haue not wherewithall to be sustained vntill the euening or in the euening vntill the next morning though wee see present destruction before our eyes Daily bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread for our substance such as nature doth require to vphold it no dainties or costly feasting but necessary cloathing and food whereby the substance of our bodies may be continued and confirmed and not pine and waste away through want 2 Thes 3.2 Our daily bread that is not the bread the cloathes the substance of another but such things honestly gotten by our labour through Gods blessing vpon vs according to the phrase of the Apostle calling this a mans owne bread We command and exhort them that are such that they worke with quietnesse and eate their owne bread that is honestly gotten 2. For the scope of this Petition The supplication and first in the supplication Wee pray for all things needfull for vs in this present life not being measured by our owne will and desire but by the will of the Lord. These things are either generall or speciall The things generall concerning vs all are 1. Peace and tranquilitie through which small things become great whereas by discord euen great things decay and come to nothing This is the maine end which the Apostle propoundeth in praying for such as bee in authority that wee may liue a peaceable and quiet life in all godlinesse and honesty 1. Tim. 2.2 2. Seasonable weather for heate and cold moysture and drought in summer and winter that the Sunne may shine and the raine fall seasonably that the heauens may answere the earth the earth may answere the corne and the wine and the corne and wine may answere vs as is the promise of God to such as he fauoureth 3. Worthie and vertuous Gouernours of the Common-wealth by whose care peace may be maintained and we may in quiet enioy euery man his owne Vine and Figge-tree for vpon such doth the well-fare of a Countrie much depend as the Prophet sheweth by the contrary Esay 3.2 3. threatning to increase the misery of the people to take away the Iudges Counsellours and Captaines 4. Healthfulnesse strength and ability of the people and the increase of them to our mutuall comfort and the dismaying of the enemies Psal 144.12 for this Dauid prayeth That our sons may be as plants growing vp in our youth and our daughters as the corner stones of the temple and it is promised to such as feare God that fiue shall chase an hundreth Leuit. 26.8 and an hundred shall put tenne thousand to flight 5. Victory ouer our enemies that rise vp against vs for it is likewise promised Deut. 28. Your enemies shall come against you one way and flie seauen waies before you Gen. 3.19 The speciall things which wee pray for are first an honest disposition to labor take paines in our particular callings to get and preserue such things as are for our maintenance otherwise we doe not desire our owne bread but bread pulled from the mouthes of other men Whether wee bee rich or poore therefore we must not be idle and vnprofitable neither vse vnlawfull meanes of getting but according to the Lords appointment In the sweat of thy brow shalt thou eat of the fruite of the earth till thou returne to it for the Apostle a sound interpreter of the Scriptures doth thus apply it saying This we warned you of 2. Thes 3.10 that if there were any that would not worke the same should not eate So that he which will eate must worke and take paines in his calling and not liue idly whatsoeuer he be 2. Good successe through Gods blessing in our labours for in vaine doth the builder build the house and the watchman watch the city Psal 127. vnlesse the Lord build and keepe it We pray therefore that when we plow and sow the ground that God would blesse it and giue increase and when we attempt and goe about any thing that God would bring it to passe 3. A charitable disposition in the rich to relieue the poore impotent that cannot helpe themselues and such a disposition in our selues if wee be rich for we pray not for mine but for our daily bread which is a mocking of God if hauing wherewith to relieue such as be in want we deny so to do as if a man being present at any danger of his neighbour from which he is able to deliuer him should stand still and call to some other a farre off to come and helpe him 4. The sanctification of the creatures which is when wee are sanctified that receiue them according to that of the Apostle To the cleane all things are cleane for without this there cannot be a comfortable vse of them 5. The blessing of God to make the creatures nourishable vnto vs for they haue not wherewithall in themselues neither haue we wherewithall in our selues to conuert them to nourishment our heat and organes of the body fitted for this purpose must haue strength from the Lord Psal 104.29 who if hee hideth his face we are troubled and returne to the dust 6. Contentation and resting vpon Gods prouidence in our greatest wants and dangers Whilst we haue food and raiment 1. Tim 68. let vs therewith be content for this is all which we pray for and praying for it wee are taught to depend vpon God for the same which we implicitely professe by praying yea though we should be very destitute that we know not how to
What we pray for preseruing vs from sin and damnation the first whereof is the spirit of grace for which we haue Dauids example Psalm 51. Establish me with thy free spirit This grace is threefold First light of vnderstanding of the holy Scriptures whereby we are made able to vse them as the sword of the spirit against our spirituall enemies We pray therfore Ephes 6.17 that when we are tempted we may be able to handle this weapon as our Lord did cutting off the weapons vsed against for sin 2. Stedfastnes of faith whereby as by a shield the fiery darts of the Deuill are repressed and kept from hurting vs which also is of vertue to purifie the heart 3. Patience in bearing any crosse or affliction whereby wee are tempted at any time that in stead of sinne the issue thereof may bee hope according to that of Paul Tribulation bringeth forth patience Rom. 5.3 patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts 2. We pray for the helping hand of the Lord to turne euil into good vnto vs according to the experience of former times Rom. 8.28 Wee know that all things worke together for the best of those that loue God that are called of his purpose That in the middest of temptation wee may haue the comfort of the Apostle vnto whom praying against temptations it was answered My grace is sufficient for thee 2. Cor. 11.10 for my power is made perfect through weakenesse For though wee be tempted and euill be intended against vs yet the Lord who can raise light out of darkenesse can turne this very euill into good vnto vs whether it bee distraction of mind sicknesse of body priuation of any member or sinne it selfe And this he doth Euill turned into good how First by humiliation and casting vs downe vnder and for these things as Nebuchadnezzar the proudest and Saul the bloudiest persecutor yea when through the aboundance of reuelation hee was ready to bee exalted aboue measure hee hath a check hereby giuen vnto him to keepe him downe Secondly by alienating and estranging our affections from the world and worldly things whilest the Lord doth hereby mingle wormewood and gall as it were with them euen as nurses do towards their children to weane them from the dugge Psal 119.71 Thirdly by framing to more carefull obedience for the time to come as Dauid acknowledgeth Jt is good for me that I haue been afflicted that I may learne thy statutes euen as scholers that haue been beaten for their faults or spent their time passed negligently are afterwards the more carefull and industrious 1. Cor. 11 28. Fourthly euill is turned to our good by preuention the Lord punishing vs in this world that wee may escape in the world to come as the Apostle teacheth to the Corinthians 3. We pray for euerlasting life that God for his mercies sake would bestow this good of all goods vpon vs in regard of which all the things of this world are but as a messe of pottage as drosse and dung Heb. 12 16. Phil. 3.8 other things being common to the Reprobate and to Gods peculiar people this is the right of the first borne other things bringing a little ioy with much sorrow this infinite ioy free from all sorrow other things being temporall and momentary this eternall and euerlasting 3. The thanksgiuing is for Gods spirit of grace making vs in any measure to resist sinne and purging vs thereof for the good arising to vs by temptations for deliuerance from the punishments by our sinnes deserued and for part giuen vs in the inheritance immortall and most glorious So that Leade vs not into temptation is as much as if more expresely the deprecation and to euill insuing thereupon the supplication Giue grace that wee may not bee preuailed against but haue power to resist all temptations and be finally crowned with glory the thanksgiuing thou hast not led vs into temptation but assured vs of finall deliuerance from hell and death blessed be thy name therefore Quest 130. Wherefore serueth the Conclusion For thine is the Kingdome c Answ It is added as a reason of all the Petitions to strengthen our faith that God being both able and willing doth grant all our requests made vnto him in the name of Christ and therefore in the end we put to a note of confidence and say Amen Explan Here we haue also to be obserued the order the sense and the scope of this conclusion 1. For the order it followeth all the Petitions and containeth a kind of promise to giue glory to God and to bee thankfull our requests being granted whence wee learne that it is necessary to obserue the Lords dealing towards vs when wee haue called vpon his name how graciously he heareth and helpeth vs that out of a speciall apprehension of his former mercies wee may build assured confidence of future and be duely thankfull to his holy name Thus Dauid kept a Register of the Lords dealing towards him and is confident against the Giant Goliah and for thankfulnesse it is required as much as prayer Psal 50.14 Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie me thou shalt remember this as thy duty hauing receiued deliuerance to note it and to be thankfull Pray continually and in all things giue thanks thus did Moses 1. Thes 5.17 Deborah Barak Samson and all the faithfull The not obseruing of Gods mercies granted at our request blunts the edge of our zeale this way and causeth that the Lord hath none but a formall thanksgiuing at our hands which is abominable it maketh vs without confidence and feruency triuiall and idle in our prayers euen as an idiote or senseles man that hath not reason to know note and acknowledge his benefactors and such as doe for him 2. For the sense of the words Thine is the Kingdome that is both generall ouer the world and speciall ouer the Church and chosen neither is there any kingdome but is ruled by thee as by the supreme constitutor and appointer thereof and in this faith doe we pray vnto thee submitting our selues as thy subiects and liege people The power that is the Almighty power whereby thou art able to doe all things whatsoeuer thy people aske and beg of thee there is nothing out of thy power neither life nor death things present nor things to come no power can withstand thee either of men or Diuels but thou art able to doe for vs mauger them all wee are without all power and might in our selues to help our selues wee know not what to doe but our eyes wait vpon thee And the glory that is thou doest so moderate thy Kingdome and power doing good to all thy people that thou art the most glorious King and most excellent not strange to thy subiects suing vnto
Manichâ—es and Marcion some haue reiected the Booke of Psalmes as the Nicholaitans and Anabaptists some the booke of Iob as some Rabbins and some Daniel as Porphyrius some haue reiected the Gospel of Luke as Cerdon some all but Marke as Cerinthus some the Gospel of Iohn as the Alogâ— some all Pauls works as the Ebionites c. Concerning the second some haue made the Apocryphall Books of equall authoritie with the fore recited Scriptures as the Papists and others haue more boldly long since obtruded for Canonical the fatherlesse brood of other books vnto these as the third and fourth of Eldras and Appendix of Iob a Preface to the Lamentation the third and fourth of the Macchabees a Booke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Booke of Enoch the Gospel of Thomas and of Matthias the acts of Peter And in the yeare 1120 a certaine new Gospell called Euangelium aeternum the eternall Gospell was found out being full of blasphemies but all these and the like are damnable presumptions plainly forbidden by the Lord saying Deut 4.2 Ye shal not put ought vnto the word that I command you neither shall ye take ought there-from and grieuously threatned Reu. 22.18 19. If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this Booke and if any man shall diminish any thing God shall take away his part out of the Booke of life Now that the Books first aboue named are all Canonicall Scriptures and part of the word of God Epist Tom. 3. hath been acknowledged in all ages by the Christian Church Ierome writing to Paulinus of the study of the holy Scriptures doth both reckon vp all these bookes in particular and adioyneth to euery one of them a seuerall pithy commendation And vnto Leta he prescribeth an order of reading them with most safetie and profit As for the other Bookes Epist Tom. 1. which our Church adioyneth to the volume of the inspired Scriptures they are both entertained and in part publikely read in our Churches not as authentike Principles whereon to ground any doctrine but as wholesome precepts of moralitie and declarations of the estate of the Church in those times very profitable for deuotion and heauenly meditation Quest. 146. What speciall proofe is there making manifest that those Bookes of Scripture are the word of God Answ The antiquity of those books some of them being before all other bookes sundry times oppugned and sought to be burnt vp by persecutors and yet wonderfully preserued and by miracles from heauen confirmed is a manifest proofe that they came from heauen and are not of mans inuention That the â—oly Scriptures are Gods word Explan Amongst all arguments there is none of that force in the conscience of man that this is of being taken from the diuinitie of the holy Scriptures For let it appeare that they are of God and what heart dares doe any other but yeeld vnto them Now that they are of God may bee plainely prooued by sundry reasons First by their Antiquitie for the first and most ancient writings in the world concerning Religion must needs be Gods but these are the first and most ancient therefore must needs be Gods 1. That the most ancient are Gods Scriptures is plaine because otherwise either some other Instructor must haue beene before God or else God the Ruler of the whole world must haue beene without any thing recorded whereby the world ought to be ruled till that man had inuented something to gouerne man by both which are most absurd That the holy Scriptures are most ancient appeareth by the most ancient humane writers Orpheus the first of all writeth of the two Tables deliuered to Moses Whence he saith that he learned what he knew of God Linus wrote of the Tower of Babylon described by Moses c. making plaine heereby that the Bookes of Moses were long before any of their writings and so the most ancient in the world Hence it is that Tacianus affirmeth that it appeareth out of Berosus a Caldee Writer Tatiani Oratio aduersus gentes Moses fuit Baccho antiquior plurimis diis gentium Clem. Alexandr out of the writings of the Phoenicians and Annales of the Egyptians that Moses wrote long before Orpheus Linus Amphyon Homer or the most ancient Ethnickes Now the Bookes of Moses are in effect the whole Scriptures all that followeth tending onely to the further explanation heereof Wherefore the Scriptures are most auncient and consequently the vndoubted word of God 2. This is further prooued by the preseruation of the Scriptures in all ages other ancient Bookes being perished either in part or in whole but the holy Scriptures though more oppugned then any by persecutors who haue sought to blot out the memory of them yet are wholly preserued without diminution or corruption of any part of them Had they beene of man certainly it would haue happened vnto them as vnto many other humane writings which are most ancient which if they haue not perished yet they haue been falsified yea one complaineth that hee himselfe yet liuing to see it Fratribus rogantibus vt scriberem Epistolas scripsi has Apostoli Diaboli Zizanijs alia eximentes alia adâ—icientes Dionysius Areoâ— pag. repleuerunt The Brethren requesting I wrote Epistles these the Apostles of the Deuill haue filled with tares adding some things and taking away othersome Now the holy Scriptures haue been singularly preserued heerein in the hands of the Iewes who haue misliked some things and forbidden them to be read as Daniel because he speaketh so plainly of the Messiah in the hands of the heathen as when at the request of Ptolomee they were translated by the Septuagint and in the hands of Heretikes who haue corrupted Fathers and Councels yet neuer durst but haue beene restrained from heauen from corrupting the Scriptures 3. This is further proued by the miracles which haue been wrought to confirme the Scriptures to be of God the Author of all true miracles of this sort are the miracles wought by Moses by the Prophets by Christ and by his Disciples For all these miracles doe plainly testifie of them that they were sent of God and if they were of God then the word by them set forth is the word of God 4. The same is proued by the prophesies contained in the Scriptures some being of things to come to passe many hundreds of yeares after as that the seed of the woman should breake the serpents head that Abrahams posterity should be numberlesse that they should be strangers 400. yeares that Josiah should burne the bones of Baals Priests where Ieroboam did sacrifice that the people of Israel should be in captiuity 70. yeares that Cyrus expressely forenamed should giue them leaue to returne and diuersly honour them c. From hence we may reason thus Those Scriptures which in their reuelations exceed all the vnderstanding of all creatures are vndoubtedly his who is aboue