The English Catechism Explained, Commentary
A COMMENTARIE, OR, LARGER EXPLANATION OF THE SHORT Catechiſme, ſet-forth in the Booke of Common PRAYER.
WHAT is your name?
N or M.
This Primer Queſtion may bee called the way to the Church dore: it leadeth to the mention of Baptiſme, which is the gate of Chriſtianity. It is prefixed before our Catechiſme, as an Introduction, or familiar entrance, framed by queſtion and anſwer, for the inſtruction of the ſimpler: and therefore is not idle and vnfitting, as ſome would hauehave it, but very agreeable to the matter intended. Inaſmuch, as a Chriſtian mans name doth not onelyonly diſtinguiſh him from other men of different names; but alſo ſerueth for a remembrance, whereby the grace of God ſhould bee ſtirred vp in him. Thus the people had names of old: Adam, ſignifying red earth; Euah, a mother: Abram, an high father: Iſaac, laughing: Iacob, ſupplanting: and the Lord himſelfe hath a name preſcribed, Ieſus, a Sauiour, &c. Neither were theſe names giuen by chance, but Almighty God himſelfe being the firſt guide hereunto, and many times appoynting the name, then holy men followed; and generally, all the world in former ages, gaue names of ſpeciall ſignification. Pharaohs daughter called the Hebrew childe drawn out of the riuer, Moſes, Drawne-out. Ioſeph was proclaimed by Pharaoh the King, Abres, Father; when, as a Father hee prouided for the Countrey, &c. A more eſpeciall dayly monitory may this bee to vsus, for that our name doth remember vntounto vsus our Chriſtian Profeſsion, that wee may walke worthy of the ſame. And this may ſerue for ſome direction vntounto vsus, in the naming of our children, that wee preferre not heathen names where other are vſuall and conuenient.
Queſt. Whether may a man change his name or not?
Change of names.Anſw. Hee may: Firſt, by Gods ſpeciall command: as Abram was changed into Abraham; Sarai, into Sarah; Iaacob, into Iſrael; Peter, into Cephas, Ioh. 1 43. &c. Secondly, if hee bee conuerted from a falſe, to the true religion: thus Saul his name was turned into Paul: for in this caſe infidels and heathen men hauehave thought vnfit to retaine the old name: When Nebuchadnezzar conſecrated Daniel vntounto Bel their God, hee changed his name into Belſhazzar, Bels Treaſurer: Ananias, into Shedrach, which is, The King of the Planets hath inſpired him; Azaria…, into Meſhaecke, Ʋenus; & Miſael into Abcan…ge, the ſeruant of the fire. And the ſame is the practice of the Turkes at this day, if any man turne Mahometan, he receiueth a new name, as that famous Prince George Caſtriot of Epirus, had his name changed into Scanderbeg. Thirdly, a man may change his name for the glory of God, and his own ſafety, without hurt to any man. Thus Bucer, in the time of. King Edward the ſixth, called himſelfe by the name of Aretius Felinus; *Cyril: Jeruſ: ſaith, That they changed their names, as occaſion was offered. And the Ciuill Law doth allow it.Beza wrote two Homilies vnderunder the name of Nathaniel Neſtkins: that their owne names might not hinder the Papiſts from the reading thereof: Yet this approues not the changing of names, the more ſecurely to commit any villany, as was done by the late Traytors of Nouember the fifth.
Queſt. Who gaue you this name?
Anſw. My God-fathers, and Godmothers, in my Baptiſme, wherein I was made a member of Chriſt, a childe of God, and Inheritor of the Kingdome of Heauen.
Explan. In this anſwere I obſerue three things. Firſt, the time of the name giuing. viz. In Baptiſme. For this is both anſwerable to the practiſe of the Church of God in all ages, ſince there was a Sacrament of Baptiſme, or any other in the roome therof, & ſtandeth with very good reaſon. As for the cuſtome of the Church; Abraham, at the firſt inſtitution of the Circumciſion, is ſaid, to hauehave circumciſed his ſonne the eight day, and to hauehave called his name Iſaac, Gen. 21▪and this cuſtome held as long as circumciſion, as may bee ſeene in Iohn Baptiſt: When they came to circumciſe the babe, Luc. 1.59.and called him Zacharias. And in the Lord Ieſus; When the eight dayes were accompliſhed, that they ſhould circumciſe the childe, Luc. 2.21.his name was called Ieſus. Obiect. Gerſhom the ſon of Moſes, Exod. 2.22. 4.25.was named before his circumciſion, for he was afterwards circumciſed, when the Lord met Moſes in the Inne, and would hauehave ſlaine him: Rachel, Iaacobs wife,Gen. 35.18. immediately after her trauell, named her child Benoni, and during the time of the Iſraelites being in the wilderneſſe, for forty yeeres,Joſ. 5.2. they were without circumciſion, but it is not likely they were without names. Sol. This laſt was an extraordinary time, neceſſitie made them diſpenſe with law; for that act of Rachels, it onelyonly ſhewes her deſire, for the child was afterwards called Beniamin, viz. at the circumciſion. Laſtly, for the firſt, no maruell though the cuſtome of the Church were broken, ſeeing that Gods ordinance was alſo neglected, for feare of impatient Zipporah. Secōdly, what fitter time can be to impoſe names, then when we begin to bee? we are firſt borne, and then hauehave the common name of man, then we are borne againe, and hauehave the ſpeciall names of Chriſtians. The ſecond thing in the anſwer; the perſons that giuegive the name, Godfathers and Godmothers. True it is, that Parents were alwayes wont to propound the name. Ioſeph directed by the Angell told what the name of Jeſus ſhould be: Zachary, of his ſonne Iohn: and ordinarily, Abraham, Moſes, Ioſeph in Aegypt (alſo Hannah named Samuel; & Rachel, Ioſeph. But the Godfathers, following the direction of the parents, hauehave vſed a long time to propound the name in publique: when Iohn was to be circumciſed, it is ſaid, They call d his name, &c. But his parents had the greateſt ſtroke in determining the name.Obiections againſt Godfathers anſwered One, writing againſt our cuſtome herein, alledgeth the Councell of Nice, Can. 30. Let no faithfull man name his children by heathen names; and that of Baronius. My Parents called me Tarr…chus, and out of Dionyſius, that the Prieſt was wont to aske the name at the Church doore, and hence endeauoureth to proue, that Parents, and not Godfathers, are to name their children, neither at the time of baptiſme, but before, for which he further addeth, that they, which were Adulti, were wont to come before their baptiſme, and put their old names in the Regiſter. VntoUnto which I anſwere. Firſt, that of the Councell of Nice, is a meere forgery, there being but twenty Canons in all, or two and twenty at the moſt. Secondly, admit it to be true, and that which followeth; it is no more then we confeſſe, that Parents hauehave, or ought to hauehave, the chiefeſt ſtroke in the names of their owne children. Laſtly, for the Adulti holding their own names, it might be through conniuency, in ſome particular Church, at ſome time onelyonly. For it is moſt euident, that Godfathers were vſed amongſt Chriſtians, euen in the Primitiue Church. Higinus, Biſhop of Rome, and Martyr, ſpeakes of them in his fift Decretall, who was but 140. yeeres after Chriſts incarnation, and the beſt reformed Churches doe allow of them. One, a learned Doctor of Germany, defends this vſe vponupon theſe reaſons.*Zanch. in Eph▪ p. 580. Reaſons why Godfathers are vſed. 1. It is not againſt the Scriptures. 2. It is moſt ancient. 3. It proceeds from louelove, of the parents procuring them, of them vndertaking. 4. It is to the benefit of the Infant, if the Parents dye. 5. It is an helpe vntounto the Parents, to which may be added, that it is a meane to encreaſe mutuall louelove amongſt neighbours, when they ſhall performe this duty one for another.
3.The third thing in the anſwer is, the addition: Wherein I was made a member of Chriſt, &c. Which is not ſo to be vnderſtood, as though the outward waſhing of water, did make the baptized partaker of theſe ſo excellent benefits: for it is true of the Sacraments of the new Teſtament, which was ſayd of them of the old: It is impoſsible, Heb. 10.4.that the blood of bulls and Goats ſhould take away ſinne. And in another place; Circumciſion auaileth nothing, but a new creature. Gal. 15.That the ſame may be ſaid of Baptiſme, ſee in the Phariſies comming to Iohn his Baptiſme: O generation of Ʋipers (ſaith hee,Luk. 3.7. who hath forewarned you to flie from the wrath to come? Where hee ſheweth, baptiſme to be a meanes of eſcaping Gods wrath, after an implicite manner; but withall, requires vertue, which being away, baptiſme auaileth not. And our Lord hauing commended baptiſme to all, excepteth yet, ſaying; He that belieueth not ſhall be damned. The caſe herein is diuers,Mark. 16.16. Firſt, in thoſe that are of ripe yeeres and vnderſtanding: there is required of them a due diſpoſition of repentance, and faith, actually performed by, and in themſelues. But in Infants it is enough that they pertaine to the Couenant, being born… in the boſome of the Church, and preſented to the participation of gracious adoption by vertue of the Faith of their Parents.
The right vnderſtanding then of this is, that in our baptiſme, we are ſacramentally, or inſtrumentally, made the children of God; and really, and truly, when we are together baptized with the Holy Ghoſt; if thou beleeue, and be baptized, thou art made Inheritor of the Kingdome of Heauen, and this is aſcribed vntounto baptiſme.Joh. 3.5. Except a man be borne of water and the ſpirit, &c: as conuerting, begetting vntounto Chriſt, and building men vp in grace, is aſcribed vntounto the Officers of Gods Church. Wherefore let no man miſtake this matter, thinking himſelfe ſafe, when he is baptized, for he may, nay, infinite numbers doe, notwithſtanding periſh. Baptiſme confers not Grace, Ex opere operato, as the Church of Rome teacheth; but euer, in men of yeares as they were found in grace, they were thought fit to be baptized. Read of the Eunuch, of Cornelius and his company, of the conuerts amongſt the Iewes at Peters preaching.Act. 8 &c. 10 chap. 2. Now then conſider, whether this be thy caſe or no? Art thou indued with grace? Art thou baptized with the Holy Ghoſt? Art thou baptized into Chriſt? Beleeueſt thou with all thy heart? repenteſt thou with a true and due compunction? If it be thus, thou haſt put on Chriſt, thou art buried with him by baptiſme, Rom. 6.2.into his death, that like as Christ was raiſed from the dead, ſo alſo thou ſhouldeſt walke in newnes of life. O well is thee, thou art a member of Chriſt, and inheritour of Heauen: If otherwiſe, thou haſt beene admitted to the water in vaine, thou art ſtill in thy ſinnes. But thou wilt ſay, wherefore ſerues the remembrance of our baptiſme then? I anſwere, to confirme that grace, which is begun in a mans heart, if he beleeueth he ſhall be hereby more confirmed, if he be a true Chriſtian, hee ſhall bee hereby regiſtred in the Catalogue of true Chriſtians, and all the fiends of hell ſhall not be able to blot him out againe. If it be further demanded, how can it be ſaide of all baptized, that they are members of Chriſt, ſeeing there are many Hypocrites, who beare onelyonly the badge of Chriſt, but fight vnderunder the banner of Sathan. I anſwere, that our Church doth not vſurpe the gift of prophecy, to take vponupon her to diſcerne which of her children belong to Gods vnſearchable Election, but in the iudgement of charity embraceth them all, as Gods inheritanc…; and hereby teacheth eueryevery of vsus ſo to beleeue of our ſelues by Faith, and of others by charity. St. Paul in his ſalutations ſtyleth the whole viſible Churches, to whom hee writes by the title of Saints, and yet it is likely that by his extraordinary diſcerning ſpirit, he could hauehave differenced the goats of his flocke from the ſheepe. How much more ought we, with our bleſſed Mother the Church of England, at all chaſtenings, preſume that ſacramentall grace, doth like a ſoule enquicken the body of the outward element, and receiue theſe for our true fellow-members of Chriſt, who hauehave beene made partakers of the ſame labor of regeneration?
Queſt. What did thy Godfathers and Godmothers then for thee?
Anſw. They did promiſe and vow three things in my name, firſt, that I ſhould forſake the diuel, and all his workes, the pompes and vanities of this wicked world, with all the ſinfull luſts of the fleſh. Secondly, that I ſhould beleeue all the articles of the Chriſtian Faith. Thirdly, that I ſhould keepe Gods holy will and commandement, and walke in the ſame all the dayes of my life.
Explan. In this anſwere obſerue foure points, which are further to be opened. Firſt, wherefore this promiſe is made of forſaking the diuell, &c. For the reſolution of which,Mans foure-fold eſtate. 1 of Inocency. Gen 1 27. Eccleſ. 7.1. it is to be vnderſtood, that our naturall eſtate is carnall, and ſenſuall, yea a very ſubiection vntounto Satan. True it is, that man by his firſt creation was holy and righteous, witneſſe the Spirit himſelfe; ſaying thus. God made man in his owne Image, in the Jmage of God created he him. And God made man righteous, and this eſtate of holineſſe was accompanied with exquiſite, and almoſt Diuine knowledge: for proofe wherof, the creatures were brought vntounto him to be named, and as he named them, ſo they were called: now his names did ſo fit the creatures, expreſſing partly their ſeuerall natures, that if a moſt cunning Philoſopher had ſtudied all his life, he could not hauehave done the like. Beſides this, he being caſt into a deepe ſleepe, when the woman was taken out of his ſide, did rightly diuine how neere ſhee was vntounto him, ſaying: This is fleſh of my fleſh, and bone of my bone &c. Againe,Gen. 2.23. vntounto his knowledge was added a ſound eſtate of body, (from all diſeaſes,) as death it ſelfe came in by ſinne:Rom 5.18. hee could labour without wearines: for the ſweat of the brow comes in after the tranſgreſſiō. He could abſtaine without preiudice to his health, hee could hauehave multiplied yeares without gray haires, for he was immortall. All creatures did reuerence him, the earth was all ſeruiceable vntounto him without barrenneſſe, bryars and thornes, none of all the ſerpents and wilde beaſts, were noiſome vntounto him. The woman was without ſorrow in trauailing, without paines in bringing vp her children, & without ſubiection to the man. Both man & woman were comely without blemiſh, warme without cloathes, naked without ſhame. I dare not ſay, that they ſhould hauehave propagated without copulation, with Gregory Nyſſ: De Opiſ…. lôis cap. 17. 2 Of corruption. Rom. 3.23.Now man is fallen from this eſtate, ſinne proceeding from one Adam hath ouerſpread all men. All hauehave ſinned and are depriued of the glory of God. There is in vsus all, ſo ſoone as we are, a want of all grace and goodnes, a proneneſſe vntounto euill, and vntowardnes to doe that, which is pleaſing to the Lord, as both St. Paul ſetteth forth in himſelfe, ſaying;Rom. 7.15. Jam. 1.14. The things which I would I doe not, which I hate that doe I. And St. Iames, Let no man ſay that he is tempted of God. Luſt, when it hath conceiued bringeth forth ſinne, &c. And hence it commeth to paſſe, that we are the diuels ſubiects. For he that committeth ſinne is the ſeruant of ſinne.Ioh. 8.34. Heb. 2.15. He is in bondage vntounto the diuell all his life long, The promiſe then which is made in our Baptiſme, is that wee ſhall come out of this eſtate of nature corrupt, into the eſtate of grace, which is, when wee follow not the ſwinge of our owne diſpoſitions, neither ſuffer the God of this world to rule in vsus, but the law and word of God: For heerein ſtandeth mans reſtauration and bringing into a third eſtate, which is the eſtate of grace,3. Of grace. if the heart be purified by faith; if hee faithfully beleeue all the Articles of the Chriſtian faith, and be ſanctified to obedience of life, if hee alwayes walke in the wayes of Gods commandements; faith giuing him intereſt in this eſtate, and obedience certifying; that hee is truely intereſſed heerein, according to that of the Apoſtle: Shew me thy faith by thy workes. Jam. 2.18. Eph. 2.2. Rom. 6. Ioh. 8.34. 1 Joh. 3. Heb. 2 15. Luc. 1.7.4. Heb. 11.6. 2. Cor. 8.And as our condition vnderunder ſinne is moſt terrible; ſo is this vnderunder grace moſt comfortable. Then wee were dead in ſinnes and treſpaſſes: now wee are dead vntounto ſinne, and aliue vntounto God in righteouſnes: then wee were ſeruants, yea bondſlaues; now wee are ſet at liberty, yea made ſonnes of God: then wee were eueryevery day in feare; now we ſerue the Lord all our life time without feare: then our beſt workes did diſpleaſe God; now, though wee faile in many things, wee are accepted according to that we hauehave,Eph. 2. and not according to that wee hauehave not: then we were without God in the world to protect vsus; now wee are made neere,Rom. 6.23. yea of the houſhold of God: to conclude, wee were at the day of payment to receiue for our wages, death, now wee ſhall not taſt of that death, but hauehave the guift of our God, which is eternall life. And heere is the laſt end; the fourth eſtate of man indued with grace, which ſhall be without end,4. Of glory. the firſt fruits of this are had heere, halfe the harueſt followes at eueryevery mans particular death, the ſoule being placed in Paradiſe, and all is perfected at the day of Iudgement, when both ſoule and body inioy the kingdome of God the Father.
Secondly, we are further to conſider, whether we be able and hauehave of our ſelues power to forſake the diuell, &c. and if not, whence wee are to ſeeke for this.Eph. 2.2. Of free will. The words indeed ſeeme to intimate ſuch ability, but they hauehave no ſuch meaning: for we are dead in ſinnes and treſpaſſes; that is, hauehave as little ability to doe any act of grace, as a dead man hath to moue himſelfe, or to doe any thing, that belongs vntounto the liuing. Wee are not ſufficient of our ſelues to thinke a good thought, as of our ſelues: It is not in him that willeth, 2. Cor 3.5. Rom. 9.16.or in him that runneth, but in God that ſheweth mercy. Where note, that as nothing in the worke of our conuerſion and turning from ſinne is aſcribed vntounto vsus, ſo all is aſcribed vntounto God. Wherefore Ieremie ſaith, turne vsus O Lord, Lament. 5.21.and ſo ſhall wee bee turned, and the Apoſtle, It is God that worketh both the will and the deed: and it is rightly decreed in an ancient councell againſt the hereſie of Pelagius. Whoſoeuer ſhall ſay, Conc: Milinit: Can. 4.that by the grace of the Lord, we are heerein holpen againſt ſinne, becauſe that by this is opened vntounto vsus, what wee ought to doe, and what to ſhunne, and that it doth not effect this in vsus, that we chuſe, and are able to doe what wee are commanded, let him be an anathema: and not long after in another councell: Whoſoeuer ſhall ſay, Conc: Arauſ: can. 3.that at mans calling vponupon God, his grace is beſtowed, and that grace it ſelfe doth not worke this in vsus, that wee call vponupon him, hee ſpeakes againſt that of the Prophet Eſay, I was found of them that ſought mee not, and was manifeſted to thoſe that asked not after me: Nay, the fathers in this Councell goe further,Can. 4. and denie any diſpoſition in mans will towards God, as touching his conuerſion,Can. 4. according to that of Salomon: The will is prepared of the Lord. Compare this with that, which is taught by the Papiſts at this day, and iudge whether they be not iuſtly charged with Pelagianiſme.
Rom. 10.14Wee are therefore to ſeeke for this at the hands of God, wee muſt reade, heare, and learne, that wee may bee able to ſee. Firſt, wee muſt learne the grownds of the Chriſtian religion, the Lords prayer, Creed, and ten Commandements, and then diligently heare Sermons; for how ſhall wee call vponupon him, of whom wee hauehave not heard, and how ſhall wee heare without a Preacher? Hearing the word preached then is Gods principall ordinance to begin in vsus the grace of deſiring to forſake ſinne, which where it is he will ſecond with more grace, of vtterly ſhaking off the dominion of ſinne, according to his promiſe of giuing grace for grace.
Ioh. 1.16.Thirdly, wee are to conſider, what is the office which the God-fathers and God-mothers doe binde themſelues vntounto in the behalf of themſelues. Now as hath beene already ſaid, neither men nor Angels can effect this work of grace, it is a worke proper to God alone. Wee are not therefore to ſuppoſe that their promiſe tendeth to the full performance of this, by themſelues, as vndertakers, or infuſers of grace, but to doe what weake helpe and means may be able to do, both by their care of inſtruction, if parents be negligent or departed, & alſo by prayer vntounto God for them. Godfathers were of old taken for ſureties, as when one is admitted to be apprentice to any trade hee muſt hauehave ſureties for his truſty and faithfull ſeruice: ſo was it thought fit, when men turned from heatheniſme, and were by baptiſme admitted into the order of Chriſtians, that ſuch as were counted faithfull, ſhould be ſureties for their conſtant and honeſt proceeding according to the ſame order, and this was done when men were of age and able to anſwer for themſelues, and hath euer ſince held to bee auailable to the ſame purpoſe, and much more neceſſary for infants, when growing vp, they ſhall be pricked forward vntounto holineſſe by them. O how greatly then are they to bee blamed, that turne this cuſtome into an idle ceremony, by putting all care off: thus fruſtrating the intent of the Church, and deluding the congregation of Gods people.
Fourthly let vsus take a briefe view, what be thoſe abhominations which a Chriſtian at his firſt oath of allegeance to God, is to abiure ſolemnly. They are the Diuell and his workes, the pompes and vanities of this wicked world.
Such an expreſſe forme of abrenunciation of the Diuell and the pompes of the world is very ancient, and may well be thought to hauehave bin deriued from the Primitiue Church; whereof we find expreſſe mention in Tertullian, and others. Very well therefore hath it beene continued in the Church of God, and retained in this our Mother Church of England. True it is, that though ſuch diſauowing were not expreſſed at Baptiſme, yet it muſt needes be included implicitly in the very ſtipulation of that couenant, whereby we make our ſelues members of Chriſt: But it is a more liuely and firme monitory vntounto vsus, to hold vsus in due allegeance to our Lord and Sauiour, when we record, that we hauehave at the firſt entring our names into his Band, and marching vnderunder his Banner, proclaimed an expreſſe defiance and abiuration of all his enemies. Whileſt this Memento ſounds in our eares, how ſhall we dare to fly ouer like traytors to that enemie: nay, ſo much as to bee ſeene to maintaine correſpondence, or entertaine intelligence with thoſe that are profeſſed rebels againſt our Lord? I hauehave ſolemnly before God and the congregation forſaken the Diuell and his workes, to cleaue vntounto my Lord Chriſt, and to ſet my ſelfe about his holy worke. Shall I then put my hand, or heart to the workes of Sathan, of Darkeneſſe, of Death? Sure if I doe the Diuels worke, he will pay me my wages, the wofull wages of ſinne; what that is; if mine owne conſcience did not ſufficiently vpbraid me, the holy ſeruant of Chriſt St. Paul doth further tell me, The wages of ſinne is Death. I hauehave profeſſedly renounced the vanities and pompes of this wicked world. Shall I then turne ſeruant to ſo empty and deceiuing a Maſter, as is this wicked world? Sure if I doe, the reward of my ſinne will be in the end nothing but Ʋanitie of vanities, all is vanitie. Chriſt my Redeemer bought mee out of this wicked world: ſhall I ſell my ſelfe againe to that tyrant, and that for nothing? Such profitable Meditations are ſuggeſted, by this couragious defiance made in the firſt entrance into our Chriſtian warfare.
But to returne to the ſubiect matter whereupon this diſclayming and forſaking is to be employed, it is a troupe of encompaſſing and beſieging enemies all too neere vsus, partly round about vsus, and partly within vsus. The Diuell, an inuiſible foe, moſt powerfull by his own ſubtilty and malice, he ſetteth vponupon vsus by ſuggeſtions to draw vsus to his works. Verely none of them can be good, for hee can doe nothing but ſinne, and would make vsus like himſelfe. He employeth theſe workes and workemen when hee breatheth into our ſoules the helliſh paſſions of preſumption, deſperation, pride, malice, murther of ſoules and bodies: contention of Religion, Atheiſme, Hereſie, &c. For the influence of ſpirituall wickedneſſes, hee vſeth among all other inſtruments the ſtrongeſt againſt our owne ſoules, our owne naturall purblind reaſon, to wound our Faith: he hence whetteth and kindleth his fiery darts. The world a more viſible foe, moſt inſnaring by entiſements and blandiſhments, that dazleth our eyes with the luſter of glittering pompes, & fading vanities. Our putting on gorgeous apparrell makes vsus eaſily forget our putting on Chriſt, & our loging to be cloathed with immortallity: ſumptuous buildings make vsus too ſoone forget the houſe Not made with hands which we hauehave in the heauens. 2, Cor. 5.2.Feathers, fans, foretops, paintings, &c. Do ſo ſophiſticate our bodies, & entoxicate our ſoules, as if we preferred theſe enſignes of vanitie, & diſguiſes of mortall bodies, before the hoped beauty and ſplendor of glorified bodies.
Ob.It ſeemeth then that all outward pompe and ſecular glory is renounced in our Chriſtendome. What then ſhall become of Kings Courts, Royall ſhewes, triumphs, &c. Muſt theſe be ranged amongſt the forbidden vanities?
Sol.Verely no. As there are in all well-gouernd Chriſtian common-wealths, diſtinctions of habits, ornaments, and buildings, to put a difference betweene ſeuerall degrees of ſubiects, ſo much more is it fit that there ſhould be a maieſtique ſplendor whereby the Prince and his Court may be conſpicuous aboue others. In domibus Regum ſunt, qui mollibus indumentis veſtiuntur. It is the brainſick humor of ſome Anabaptiſts to lay all the world leuell. Nor is it maruell that they, who defie all Kings, as limbes of the wicked world, and ſcourges of the diſciples, ſhould deny all roabes of ornament, exceeding the skirts of a weauers or millers iacket. Our vow in Baptiſme renownceth not ciuil pompes befitting particular callings or occaſions, but the exceſſe of them, they being too much poſſeſſed by them, tranſported with them, or addicted to them. If they thus entice vsus to forget God, and become a ſnare to vsus, make vsus to cling and cleaue to earthly things, then by our abuſe they degenerate into the vanities of this wicked world. Alas this they doe too often. God be mercifull in this to the beſt of vsus.
The world, the fleſh, and the Diuell.The third foe is moſt ſenſible and inſeperable, becauſe neereſt vsus, moſt powerfull in perſwading and conquering vsus, becauſe it dealeth with vsus, not as a ſtranger, but a deare part of our ſelues. Our fleſh is the wife of our ſoule, no maruell then if this be eaſily drawne by that, as Adam by Ruc, Sampſon by Dalila, Ahab by Ieſabell. Hardly and rarely can wee with Iob checke this wife when ſhee giueth vsus deſperate counſell to curſe God and die. This weaker part of vsus is the ſtronger by entiſements, ſo that we often againe embrace it and beg…t compleate ſinne vponupon it, though wee hauehave in our baptiſme pronounced a finall diuorce againſt it. The ſinfull luſts of the fleſh, though they fight againſt the ſoule, yet ſticke as neare our ſoules as the very naturall fleſh. Looke to thy ſelfe therefore thou baptized Chriſtian, put on thy ſpirituall armour of proofe, ô thou champion of God, proſecute thy defiance againſt the Diuell, the world, and the fleſh, for that they are all Gods enemies, and all enemies to thine owne ſoule. Firſt, that they be Gods enemies, is plaine; the Diuell aduanceth himſelfe as a God in this world,2. Cor. 4.4. Eph. 2.2. for which hee is called the God of this world, 2 Cor. 4 4. Eph. 2.2.and a Prince that ruleth in the ayre. Now hee that ſhall take vponupon himſelfe to bee a King, is the true Kings moſt deadly and greateſt enemy: ſo is the diuell. The world conſidered,1. Joh. 2 15. not naturally, as it ſignifieth the frame of heauen and earth, or things neceſſary for the the maintenance of this corporall life: but morally as ſignifying vnlawfull or immoderate pleaſures, or cares abſtracting or entiſing from God; in this reſpect the world is ſuch an enemy vntounto God, as that the friends of the world are pronounced Gods enemies, and hee that ſerues the world cannot but hate God.Gal 5.17. Laſtly, the fleſh is ſaid to fight againſt the Spirit of God. Moreouer, they be alſo thine enemies: The diuell as a Lyon,1 Pet. 5.7. goeth about ſeeking whom hee may deuoure: Wee muſt prepare eueryevery day to fight againſt him:Eph. 6.12. for wee are not to fight only againſt fleſh and bloud; but againſt principalities and ſpirituall powers in heauenly places:Math. 13 22. the world as briers and thornes doth choke the ſeed of Gods word in our hearts, and make vsus vnprofitable hearers:1. Tim. 6.9. it is as a pit of water cloſely made to drown thy ſoule in perdition:Rom. 7. and the fleſh ſo ſtrongly aſſaulteth thee that it carrieth thee captiue to the Law of ſinne, and neuer ceaſeth vntill that it hath brought thee to be a moſt miſerable creature.
Queſt. Doe you think, that you are bound to doe, as they did promiſe for you?
Anſw. Yes verily, and by Gods helpe, ſo J will. And I heartily thanke our heauenly father, that hath called mee to this ſtate of ſaluation through Ieſus Chriſt our Sauiour, and I pray God to giuegive mee his grace, that I may continue in the ſame vntounto my liues end.
Explan. This Anſwer is a manifold cord binding the baptiſed vntounto theſe three duties. Firſt, an acknowledgement of obligation to performe in our owne perſons whatſoeuer our Sureties hauehave vndertaken in our name. The inſoluble ſtrength of this bond is euident out of reaſon and common practiſe. The rule of Law is, Quod quis per alium facit, per ſe facere videtur. What a man doth by another, hee is in law taken to doe it by himſelfe. If I depute a man to ſeale a bond for mee, his act bindeth me as ſure, as if I had performed it immediately by my ſelfe. An oath taken by a Proctor in animam Domini, lyeth vponupon the ſoule of him that authorized the taker.
Ob. But an infant cannot make any deputation, nor can at all binde himſelfe, being not of iudgement and diſcretion ſo to doe, and therefore it ſeemes wee are free, from whatſoeuer was vndertaken by others for vsus at our Baptiſme.
Sol Whoſoeuer hath capacity of being baptized, muſt needs hauehave withall a ioynt ability to vndergoe the couenants of Baptiſme, the duty doth inſeparably accompany the benefit. The ſtipulation of others for an Infant, where it is to his benefit, bindeth not onelyonly in the gifts, but in the annexed duties. If a childe hauehave an hand to take a beneficiall Leaſe, hee muſt alſo finde an hand to pay the rent and performe couenants. Nor doth the Obligation of obedience binde the baptized, meerely by vertue of the promiſe made by the God-fathers: though there were no ſuch promiſe made by others for the childe, nor expreſsly by the party baptized (in caſe hee ſhould then bee of age) yet this holdeth ex natura rei, as an inſeparable condition accompanying the Sacrament of baptiſme: inaſmuch as all baptizing is into the ſimilitude of Chriſts death, Rom. 5.and implyeth on our part, the couenant of obedience, mortification, and dying vntounto ſinne. Whoſoeuer therefore, whether man or childe hath ability to be baptized, muſt needes withall bee of capacity to vndergoe the couenants of Baptiſme. Doth Baptiſme conferre vponupon thee the priuiledge of adoption to bee the childe of God? Semblably, it layeth vponupon thee the yoake of obedience, to bee the dutifull ſeruant of God.
The ſecond duty is of proteſtation and reſolution to doe and performe in action what wee acknowledge due from vsus vponupon ſuch our Godfathers ſtipulation. Fitly therefore follow thoſe words By Gods helpe ſo I will. This bringeth the duties home to vsus and faſtneth them not onelyonly in our vnderſtanding; but in our wills and affections. Many are content to profeſſe this obligation, but the moſt are ſlow to achieue this reſolution.
A third following duty is of Prayer, and that in both kinds: Firſt, thankeſgiuing to God for calling vsus to this bleſſed eſtate; and 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 vntounto Saluation, namely, the ſame power and mercy by which wee are firſt taken out of the iawes of hell, as I hauehave 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 vsus to the end of our mortall liues, and hath crowned vsus with life euerlaſting.