not thinke ill Now according to the greatnesse of the person offended the offence is to be estimated if it be against a temporall King it is a temporall death if against the eternall King it is eternall death in hell For it is not with God as with man whose lawes if they bee broken yet being of diuers sorts onely such as concerns the Kings person are reckoned to be against his Maiesty others against this or that subiect onely but the lawes of God doe all concerne his royall person and any breach is rebellion as Samuel called the sinne of Saul sparing the Amalekites 1. Sam. 15.23 Rebellions is as the sinne of witchcraft and therefore worthy of death and damnation Quest 109. If no man can perfectly keepe the Law wherefore then serueth it The vse of the Law Answ Of excellent vse notwithstanding is the law of God 1. To humble vs in regard of our miserable estate hereby discouered 2. To beare rule of good life vnto vs. 3. To bee a Schoole-master to bring vs to Christ Explan Seeing the end of the Law now is not the perfect obseruing of it in all things without any faile that the doer might so be counted worthy to liue which is impossible it is needefull to bee considered to what end it now serueth Rom. 7.9 And the first is to beate downe pride and to humble the most holy and best men liuing For I was once aliue saith the Apostle without the Law but when the Commandement came sinne reuiued and being more reformed by Gods grace seeing what by the Law he ought to doe and what through infirmitie hee did Verse 24. he crieth out O wretched man that I am who shall deliuer me from the body of this death And as the Apostle so euery man that hath his eyes open to see into the glasse of the Law and thereby his miserable estate seeth himselfe so wretched sinne being about him to defile him the threatnings of the law before him the flesh behind still putting him forward to sinne aboue him the Lord ready to take vengeance on him and vnder him hell fire the bottomlesse gulfe ready to swallow him vp with the mouth wide open as that hee cannot but ioyne in an holy despaire with the Apostle and condemne himselfe for a most vnworthy wretched sinner And being thus humbled shall he condemne the Law and cast off all care of obedience because it requireth so much more then hee can any way performe Nay hee will the more loue it and admire the perfection of it saying with the same holy Apostle The Law is holy Rom. 7.12.22 and the Commandement is iust and holy and good and I delight in the Law of God concerning the inner man Euen as a student in any Art to the perfection whereof hee cannot attaine such bee the mysteries thereof yet hee is the more rauisht with the loue of it and striueth hard after the perfect knowledge of it and neuer ceaseth He saith not with Esau what is this birth-right vnto mee because hee is tied to an hard taske hereby but with Saint Paul he presseth towards the marke walking that way of good workes which God hath appointed vsing for a rule this holy Law of God Rom. 8. And lastly finding that when he hath done whatsoeuer hee is able he is an vnprofitable seruant worthy of Gods eternall displeasure he is driuen to seeke both meanes of satisfaction for his delinquencies and failes and helpe to doe this hard task vnto which of himselfe he is so vnsufficient and this satisfaction and helpe is the Lord Iesus Christ alone For that which was impossible to the Law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs. Gal. 3.24 And thus doe we see the third and last end of the Law viz. to bee a schoolemaster to bring vs vnto Christ and this schoolemaster is both the Ceremoniall law tutoring and teaching by rudiments and figures as little children those that were not come to full age vnder the Gospell and to vs more principally the Morall Law shewing the great neede which wee haue of a Sauiour and driuing vs vnto him as our onely refuge to be made righteous according to that The law was our Schoole-master to bring vs vnto Christ that we might bee made righteous by faith Quest 110 How may wee bee saued from our sinnes Answ Onely by the bloud of Iesus Christ laid hold vpon by a true and liuely faith 1. Iohn 1.7 Explan Being brought to despaire by the sight of our sinnes in the glasse of the Law and of the horrible punishments due therefore it is necessary that wee now looke for a remedy against so great danger as the cunning Chirurgion when he hath searched a festered soare to the bottom applieth himselfe to the Cure And our onely remedie is the bloud of Iesus Christ according to that comfortable speech The bloud of Jesus Christ his Son cleanseth from all sinne If all Angels and men should haue done their vttermost to deliuer and saue one soule it were altogether vaine they being all finite the punishment by sinne deserued infinite and therfore such as could neuer bee satisfied for by creatures finite but in an infinite time It pleased the Lord for this cause to send his onely begotten Sonne into the world that whosoeuer belieueth in him should not perish Iohn 3 16. but haue life euerlasting And his bloud doth saue from all sinne 1. By expiation 2. By sanctification Expiation Expiation is the satisfying of Gods wrath due to sin by bearing the heauy burthen thereof and this did the Lord Iesus Phil. 2.8 when he abased himselfe and became obedient to the death euen to the death of the crosse when he redeemed vs from the curse of the Law Gal. 3.13 1. Iohn 3.16 being made a curse for vs for it is written Cursed is euery one that hangeth on the tree when in loue he laid downe his life for vs. And thus we are by his bloud saued from sin and damnation hereby deserued euen as a condemned person is saued by some other man dying in his stead If it be demanded whether Christ being the Son of God could not haue saued vs by some lesse suffering than death seeing whatsoeuer he endured was of infinite worth I answer that I take it not to be safe affirming or denying this for if we shal say that he could not we should limit his Almightie power if that he could we should call in question his diuine wisdome wherefore I say that he could not so abundantly haue manifested his loue towards vs any other way but by dying for vs and therefore let it suffice to know that hee haâ—h voluntarily and of his owne accord suffered death to deliuer vs from death and damnation
thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS
415. The sayd Husse began first with reading the writings of Wickliffe and defended these things vnto the death That Peter neither was nor is the head of the Church That the Popes dignity came from Caesar and that his institution and perfection flowed from Caesar that they had done vniustly that condemned the Articles of Wickliffe c And an hundreth yeares after as hee had foretold came Luther for hee had said that they might indeed burne the Goose which the name Husse signified but within an hundreth yeares such a smell should arise out of her feathers as all Italy should not bee able to put downe for a remembrance whereof these words were written in certaine coyne which remaineth with Husses Image Post centum annos Deo mihique sunt responsuri After an hundreth yeares they shall answer to God and to me And thus haue I led thee along Christian Reader throughout all ages giuing thee a little view of the disposition of former times by which thou maist stop the mouthes of slanderous Papists cauilling at our religion as too new but of yesterday when as in very truth the maine things wherein they differ from vs viz. ridiculous ceremonies Idolatrous imagery popish supremacy and abuses about the Sacrament c. could neuer haue approbation from all but partly feare of the Pope his tyranny and partly the mutability of the most being apt to follow great ones according to that Regis ad exemplâ—r c After the Kings example all the world is framid first made these abuses common and in processe of time to be held the very religion of the Catholike Church of God well affected and sincere persons in the meane time seeing into these abhominations and according to their slender power fighting against them 1. Duty To praise Goâ—s mercy â—or excluding none out of the Church Now follow the duties of this faith The first is to praise and extoll the Lords mercy who without respect of forme or beauty of wealth or portion of quality or condition of countrey or nation is pleased to espouse vs vnto himselfe in spirituall marriage and to endow vs with his heauenly Kingdome Vs I say in speciall this nation and Church of England which God of his mercy hath vouchsafed to call not onely out of the vtter darknesse of Paganisme of old but also out of the dregges of Romish superstition of latter yeares Euen as Hester was more pleasing to King Ahasuerosh then all the virgins that were brought in vnto him so should wee bee to the King of Kings more then all which bee out of the Church whether Turkes Iewes Papists or other Infidels and heretiques If there be any amongst them zealous for their superstitions deuout charitable iust and true in their dealings much more should wee all bee such that wee may please him the beames of whose grace haue beene more shed vpon vs. But it being farre otherwise with most amongst vs with what face shall we looke vpon him when he shall call to a reckoning where shall our place be found verily as it was said of the Sodomites they shall rise vp against such and condemne them idolatrous and heathen men shall rise vp against them and condemne them 2. Duty Not to bee discouraged because wee are poore The second duty is not to be discouraged from comming to the Lord because wee are grieuous sinners or poore or base of condition and thus without all likelihood of attaining to so great dignity for the company which he receiueth bee of all sorts as well poore as rich as well sinners as righteous as well low and base ones as high and noble Persecuting Saul is as well accepted amongst his Disciples as preching Peter the poore Publicans and sinners as iust Zachary and rich Ioseph Mary possessed with diuels as Iohn Baptist indued with the holy Ghost the Prodigall spendthrift sonne as the stayed good husband that neuer brake his fathers command Wherefore let vs all come boldly to the throne of grace that we may finde helpe in time of neede Heb. 4.16 If a great feast were made from which none should bee excluded neither ragged nor rude ones neither lame nor blinde neither leprous nor loathsome how would all that need come flocking therevnto How much more then should wee thrust into the Church of God and take his Kingdome by violence seeing he hath set the gates open to vs all how loathsome soeuer we are by reason of our sins so that we may come not to a ful feast for one meale but to be fed so as that we shall neuer hunger any more to be watered so with the water of life as that we shal neuer thirst any more But let not impudent hard hearted sinners herewith as with fig leaues couer their filthy nakednesse let not prophane ones whose liues are a trade of sinning apply this as a cloake to hide their vicerous sores of sinne making them the more to putrifie For it is phisicke only for the sicke it is a medecine only for the wounded groaning vnder the burthen of their sinnes Math. 11. 3 Duty To pray for the Church in all places The third duty is to be like affected and to pray alike for Gods Church in France in Germany in Denmark in Grecia in Sweuia and wheresoeuer else as well as for our selues and neere neighbours because the mysticall body of which we are members is in all these places also yea in all places scattered through the world and wheresoeuer it be yet it is all but one body one holy Catholique Church wee are to pray then as heartily for the weakening and rooting out of the popish heresie from amongst the French and the setting ouer them sincere gouernors as in the like case wee would doe for our selues we are to grieue as much for the Churches in Hungary and Transyluania so spoyled by the Turke as if it were our owne case Rom. 12. For in the body if one member be grieued all are grieued with it and so on the contrary side in like manner ought we to haue a fellow feeling of one anothers ioy and misery though in places far distant one from another 4 Duty Not to be troubled at antiquity pretended by Romanists The fourth duty is not to be driuen from our hold for the antiquity of our Religion by any popish forces seeing it is most true that our Church is also Catholique for time that is of all times and ages and that of the Church of Rome hath beene meerely forced vpon the world and in continuance of time for want of knowledge of the better came to be esteemed for the truth as Mahumetisme is amongst the multitude vnder the Turkish dominions No age as wee haue seen hath been without some witnesses hereof and no doubt but there were many more but who was there then to register such things Wherefore let vs not wauer in our faith but maintaine it to the death seeing that which the Romanists make their greatest strength viz. antiquity is strongest for vs. If others euen in the darkenesse of popery hauing but a little dim light did follow it though left alone and through many dangers let vs
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
their bodies Reuel 7. not distempered through heat or cold hunger or thirst sickenesse or infirmities and lastly their continuall rest from all labour and paines and yet no darkenesse of the night for they shall keepe a Sabbath from weeke to weeke and from moneth to moneth Esa 66.23 and the Lord shall bee a perpetuall light vnto them 2. They shall haue added vnto their ioy Reu. 21.25 riches for be not there wonderfull riches thinke you where the very Pauements shall be of Gold chap. 2.26 c. where the riches of all the Gentiles shall be brought in to them 3. Vnto their riches shall be added glory therefore it is called a crowne of glory reigne ouer nations our bodies shall shine as the Sunne and be like the glorious body of Iesus Chirst Phil 3.21 4. Our happinesse shall exceede for all these euen as the glory of the Sunne exceedeth all the rest of the Starres and the glory of Kings all the rest of their subiects for this life shall bee vnto vs a Kingdome and hence it is that the Prophet saith The eye hath not seene nor the eare heard any other God that doth so to him that waiteth for him Esa 64.4 5. Our happinesse shall bee absolute vniforme and entire not mixed as all worldly happinesse is pleasure hauing irksomenesse abundance hauing wants glory and honour accompanied with shame and ignominy but in this life Reuel 7. Esa 65 19. All teares shall be wiped from our eyes wee shall sorrow nor grieue no more our delight shall euer bee fulnesse of ioy 6. These things shall not be by intermission and fits but continually yesterday and today the same as the damned in hell can haue no remission of their paines so shall the saued in heauen haue no diminution of their ioyes but as they that liue shall not sometime be dead and sometime liuing no more shall they that liue the euerlasting life bee sometime in pleasures and sometime without for their life is pleasure riches and glory Prou. 16.4 Lastly all this shall be for euer and euer for farre more thousands of yeares then the Sea hath drops of water the earth hath spires of grasse and all men haires vpon their heads and so beginning againe circularly without ende For heerein is God perfectly glorified and the wicked are fully iudged which is the last end of all Gods workes according to that Hee made all things for his glory and the wicked for the day of Iudgement For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for euer doth some time set foorth no more but a certaine large time at the last to be ended as the time of the Mosaicall Law or the time of this worlds continuance for thus it is said of ceremonies yee shall obserue these things for euer and of the earth Eccl. 1.4 It standeth for euer yet when it is said that the life â—o come shall last for euer the meaning is as the Lord liueth for euer vnto whose dayes infinite millions of yeares can put none end for death is swallowed vp of life all cause of death is taken away and so neuer neuer can this life cease but still still remaineth simply without respect vnto any period of time The life euerlasting 1. Duty Carefully to fly such sins as are threatned with death 1 Cor. 5 9 10. For the duties of this faith The first is carefully to breake off all those sinnes the doers of which are expressly threatned that they shall neuer enter into the Kingdome of Heauen Such are named to be fornication adultery Idolatry buggery wantonnesse theeuing couetousnesse drunkennesse rayling extortion for such saith S. Paul shall not inherite the Kingdome of God Gal. 5.19.20 Vers 21. In another place he reckoneth vp the same sinnes againe and further addeth witchcraft hatred debate wrath seditions heresies enuy murther and gluttony of which saith hee I tell you before as I also told you before that they which doe such things shall not inherite the Kingdome of God Math. 25. Reuel 22.15 And our Sauiour Christ further numbreth vnmercifulnesse to the poore and the holy Ghost by Iohn the Diuine inchanters lyers and dogs meaning contemners and neglecters of holy things of whom he saith That they shall bee without the gate of the City 1 King 1. Wherefore let vs all with one accord bee at enmity with these vices and watch ouer our hearts and wayes that wee commit them not When Shimei was threatned by Salomon saying Whensoeuer thou shalt goe ouer the brooke Kedron thou shalt dye the death what else could hee expect though vnder so mercifull a Kings gouernment but death when he should transgresse as he found it to his cost so what other thing can wee expect if wee liue in any of these or other grieuous and heynous sinnes concerning which the Lord hath said if thou doe these thou shalt not enter into life but to bee shut out indeed at the latter day Ierusalem in which wee looke to liue is aboue our soules must flye vnto it to vse the words of the Prophet Esa as Doues vnto the windowes but sinne is an heauy clogge and presseth downe if we thinke to be rid of it at leysure when we list we are deceiued for it hangeth on fast Heb. 12.1 how then can we hope to get thither vnlesse wee doe lighten our selues hereof All our faith is vanity our profession is deceit and instead of this endlesse life our end will be miserable death 2. Duty To enter the way of life The second duty is to striue to enter and to walke on in the way that leadeth to euerlasting life and neuer to goe out of it to our dying day and this is the way of good works which God hath appointed that we should walke in them Eph. 2.10 Ioh. 5.29 They that haue done good shall enter into life they that haue done euill into condemnation Reuel 22.14 Blessed are they that doe his Commandements that their right may bee in the tree of life and that they may enter in by the gate of the City Though it be a straight and narrow way and there bee few that finde it most men goe the contrary way yet if thou wilt enter into life thou must keepe the commandements Math. 7.14 Wherefore goe not with the multitude which bee in the broad way but embrace the counsell of Christ Striue to enter in at the straight gate and that whilst thou hast time Will any man being in a strange Countrey returne to his home and yet not take the right way thither And will any man then being in the Countrey of this world come to his home in Heauen and not take the right way How is it then that wee hope to come to eternall life and yet refuse to take the way thither yea to hearken to the guides or to be led by them whom the Lord hath appointed to bee a
Disobedience Touching the sins against this Commandement they are of two sorts as the duties were 1. Of Inferiours 2. Of Superiours The sinne of Inferiours is irreuerence that is to be without that awfull regard which ought to be towards Superiours and it may be referred to these heads 1. Disobedience and refusing to doe and to bee ruled thus stubborne and vnruly children and seruants sinne greatly and stubborne people that will not yeeld to follow the directions of Ministers they were by Gods censure all subiect to the same most fearefull punishment viz. to bee stoned to death For it was the plaine Law of God touching children See before in their duties to parents Deut. 21.18 And for people it was commanded Thou shalt doe according to all that they that is Deut 17.10.11 12. the Priests and Leuites teach thee According to the Law that they teach thee thou shalt not decline neither to the right hand nor to the left And that man that will doe presumptuosly not harkning to the Priest shall dye Thus people that obey not the wholsome lawes of the Magistrates sinne greatly and if any refuse to be ordered by them they resist the ordinance of God Rom 13.2 and are specially threatned that they shall receiue to themselues condemnation Quest Is it a sinne then in any thing to doe contrary to the Kings lawes for examples sake to eate flesh in Lent or vpon Fridayes Answ If the intent of this Law were that euery one should vse this abstinence without exception it were a sinne to disobey vnlesse necessity did compell but the chiefe politique intent being that Fisher-men might haue vtterance for their fish and so be encouraged for the good of the Common-wealth as the title of that Law sheweth and that young things might in Lent be preserued and not spent before they come to some age and greatnesse if this bee obserued and the Law be not purposely crossed I take it that it is no sinne of disobedience against the higher powers in regard of the ciuill and politicall prohibition and the like is to be thought of all other statute-lawes their intent and scope must be duly by all good subiects obserued Quest It is a sin for children to disobey their Parents by deuoting themselues in their youth to any religious course or order or without or contrary to their liking Numb 30.1 Math 15.4 Answ Yea doubtlesse for God hath taken order that such a vow as vnlawfull should be counted of no force It is therfore meerely pharisaicall in the Romanists that in this case allow nay commend disobedience of young and ignorant children in deuoting themselues to any Monasticall order though to the great offence of Parents 2. Fraudulent and deceitfull obedience Thus seruants sin when they obey and vse diligence in their masters sight Deceitfulnes but are slothfull and negligent behinde their backs they rob and steale from them taking meat drinke and wages to doe their worke with diligence but contrariwise neglect it and prefer their own ease they can haue but cold comfort when they looke to the great Lord of all Christ Iesus that seeth all their sloth and deceit 3. Deriding and scoffing at Superiours as Ham mocked at his father Noah for which he was accursed in himselfe Gen. 9. Deriding Superiours and posterity This is a common vice in wayward youth when they are taught any thing that is good or admonished of their vanity if not openly which they dare not yet in heart they mocke at the admonitions of Parents Masters and Ministers But see what a cutse of God is out against them Pro. 30.17 The eye that mocketh his father and despiseth the instruction of his mother let the Rauens of the valley picke it out and the young eagles eate it This irreuerent scoffing neuer escaped Gods punishing hand The children that mocked Elisha 2 King 2. calling him Bald-pate were suddenly torne in pieces by Beares to two forty of them The Ephraimites that mocked Iphtah and his Gileadites calling them runagates of Ephraim were slaine to two forty thousands Nahash with his Ammonites 1 Sam. 11. that mocked at the conditions of peace offered by tbe men of Iabesh Gilead saying that if they might put out euery mans right eye and bring that shame vpon Israel they should haue peace were all slaine scattered so as that not two of them were left together And what fearefull end the Iewes came to that mocked at Christ and the holy Apostles wee all know Feare therefore to scoffe at any good man but much more at such as thou oughtest to reuerence for his place and function Cursing Superioâ—rs Exod. 21.17 Exod. 22.28 4 Cursing and backbiting Superiours Hee that curseth Father or Mother shall die the Death And the Lord expressely commandeth Thou shalt not raile vpon the Iudge nor speake euill of the Ruler of the people Thus therefore children seruants people that let loose their tongues against their Gouernors to curse and raile vpon them take the right way to bring Gods curse vpon themselues Numb 23 Balaams case shall be easier at the last day then theirs for he durst not curse where God forbade him 5 Irreuerent gestures towards Superiours in any particular mentioned before in the duty Too much obedience to Superiours Now as this Law is broken by detracting and taking away from the reuerence of Superiours so their is a sinne in ouer reuerencing them 1 If obedience be absolute without respect to Gods will for there we must say with the Apostle Acts 4.19 Wee must rather obey God then men If Parents or Masters bid thee lye steale worke vpon the Sabbatth or the like for their gaine thou must in all modesty deny so to doe If Kings and Rulers command Idolatry Superstition or Heresie obey not lest escaping their hands thou fall into the hands of the Lord. Quest Whether is a Minister of Gods Word being forbidden to preach by the Magistrate to forbeare to execute this his office of Preaching seeing the Apostle did not though straightly charged Ministers suspended may not preach Answ The ordinary Ministers of these times are bound in this case to obey the Magistrate as touching the publike execucution of their office because that howsoeuer they haue an inward calling from God yet their outward to the publike place is from man or by man and may againe bee taken away by man but it was not so with the Apostles who as the other Ministers of those times were immedialy and extraordinarily set a worke by God onely The onely preaching that they may now in this case exercise is by way of conference and exhortation in priuate prouided alwayes that it be not contrary but as the Law doth allow otherwise the power is resisted Here we may see what the Anabaptists are that are enemies to authority viz. euen a sinagogue of fantastick braine-sick soules enemies to Gods ordinance and so are many other humorus
killing of Christ Act. 8.1 though hee washed his hands and â—aul vnto the killing of Steuen 3. He that concealeth as is set downe in the case of a man found slaine whose murtherer is vnknowne the Elders of the City nearest shall purge themselues of the guilt of this bloud by washing their hands and saying Deut. 21.7 our hands haue not shed this bloud neither haue our eyes seene it so that if any had seene it and not reuealed the murther hee had made himselfe guilty of murther Now this murther is so odious before God as that hee which doth it must die without any fauour yea Exod. 21.14 if he flieth to the Sanctuary he shall be pulled away from thence for thou shalt take him from mine altar saith the Lord and put him to death Whence we may see how great the Popes presumption is in giuing pardon for grosse murders to such as flie to any popish sanctuary 1 Murther a most grieuous sinno But iustly hath the Lord appointed this seuere punishment first because murther is the destruction of a little world as man is rightly called wherein the wonderfull wisdome power and mercy of God doth as much appeare 2. Because it is the defacing of Gods image which is in euery man betwixt which and the clipping of the Kings coine hauing his image there is no comparison 3. Because it is an incroching vpon Gods office to whom alone it belongeth to cal men when it pleaseth him out of this world 4. Because it is the greatest breach of loue and peace and so the greatest sinne against man Iohn 8.44 Gen. 4. Whence it is that Christ entitleth the Deuill a murtherer as by his proper name and how secretly soeuer murther bee committed it is noted aboue all other to be a crying sinne Cains murther cried to Heauen against him The Egyptians murther made amongst the Iewes children cried against them The sin of the rich denying the hire of the poore cryed to Heaven and this is a kind of murther also Iames 5.4 in these places we reade of sinnes that are crying for vengeance to shew that murther of all sinnes is the most crying sinne so that the murther shall not rest but if man reuengeth not God will if man cannot know it God will make it knowne sometime making the dead body to bewray the murtherer somtime the birds and sometime the murtherers owne conscience And hitherto of the head sinne against this Law 2 Against quarrelling A second sinne here is the next degree vnto murther all iniury done vnto our neighbor tending to the preiudice of his life 1. By striking and fighting in priuate vniust quarrelling whereby it commeth to passe that an eye or tooth is lost the head the face or the arme is bruized or broken or some other part of the body hurt The Lord prouideth for the punishment hereof Eye for eye tooth for tooth Exod. 21.24 hand for hand and to pay the charges of the party stricken during the time of the healing 2. By grinding the faces of the poore in selling and letting without all conscience in diminishing their hire or in taking their meanes away from them this is also called oppression Esay 1.15 by which rich mens hands are filled with bloud and such an oppressing bloudy sin as that it shall escape no more then actuall murther when the poore cry out vnder this burthen Exod. 22.24 the Lord threatneth that his wrath shall be kindled and he will kill them that vse it 3. By vsing any outward meanes of impairing our neighbours life or health as if the Phisitian or Chirurgion shall deale falsely with his patient giuing him rather things against then for his health that he may be the longer vnder his hands or hauing no skil or but little shall pretend skill sufficient and so keepe him to the indangering of his health and life from such as bee more skilfull and likewise if the Apothecarie through a greedy desire of gaine or by neglect shall giue one thing for another vnwholsome improper ingredients in stead of the prescribed here is not only a wicked deceit but a degree of murder And as it is in regard of others so also is it in regard of a mans owne selfe if he shall by any meanes willingly impaire his owne health rather choosing to indanger his life in time of sicknes then that he will be at charge for the meanes of recouerie in the time of health rather staruing through idlenesse then working or on the contrary side following drunkennes surfeting and whoring to the breeding of noisome diseases in his body thus and whatsoeuer way else he taketh to the preiudice of his owne life besides his sinne against other Commandements he is guilty of selfe murther 3 Against railing speeches The third sinne is to raile and reuile in speeches although no stroke is giuen for this is also a degree of murther Christ himselfe being Iudge where speaking of murther hee saith Whosoeuer shall say vnto his brother Matth. 5.22 Racha shall be worthy to bee punished by a Counsell and whosoeuer shall say Thou foole shall be in danger of hell fire Prou. 12.18 For rayling and bitter words are like the pricking of swords and therefore are not only forbidden but all appearance hereof by crying out aloud Ephes 4.31 where the Apostle biddeth to put away anger euill speaking and crying And good reason that this should be forbidden here as a degree of murther seeing experience teacheth that of words blowes doe commonly arise 4 Against malice hatred and enuy The fourth sin is to haue murtherous affections of malice hatred and enuy against our brother or but the first degree hereof vnaduised anger for to preuent the height of these euill affections the Lord threatneth such as bee vnaduisedly angry as culpable of iudgement and Saint Iames saith Matth 5.22 Matth. 5.22 Iames 1.20 that the anger of man doth not worke the righteousnes of God This vnaduised anger is heate arising in vs vpon some priuate iniurie done vnto vs or to our friend pricking vs forward to reuenge and this may well be said not to worke the righteousnes of God because it setteth not a man the right way but contrary to that which the Lord hath appointed vs saying Rom. 12 19. Ephes 4.26 Vengeance is mine and I will repay it There is a kind of anger which is commanded Be angry but sinne not but this is not an humane but holy anger and hath these properties First Properties of holy anger 1. Against sin it is only against sinne and not against that which is a priuate displeasure done vnto vs. Such was the anger of Moses when as comming from the Lord with the tables of the law in his hands seeing the idolatry of the people he threw them downe not being able to hold when he saw God thus highly dishonoured 2. It is onely because God is offended
Sanctification Secondly sanctification is the vertuall diffusing of his bloud in our hearts and in euery corner thereof by the working of his holy Spirit to the cleansing of them from sinne so as that it hath no more dominion ouer vs Rom. 6.3.4 For all wee that are baptized into Christ are baptized into his death Wee are buried then with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should walke in newnes of life Rom. 8. â— 2. Cor. 5.77 And such as are in Christ are described thus Which walke not after the flesh but after the Spirit Jf any bee in Christ hee is a new creature old things are passed away all things are become new It is a vaine thing therefore for any man to perswade himselfe of deliuerance from sinne and death by Christ his bloud vnlesse his conscience bee heereby purged from dead workes of sin in newnesse of life to serue God No price paid for the ransome of a flaue can set him at liberty if he stil beareth a slauish mind that he will serue his old master alwaies neither can any friend though he will die for him that deserueth death saue him if he will still desperately cast himselfe vpon mortall danger nor yet can any water of Iordan clense from the foule leprosie if the precepts of the Prophet bee not obeyed No more can that man be any better then a slaue of the Deuill though Christs precious bloud hath been paid for ransome if hee will still liue the seruant of sinne and of the Deuill neither can he be saued from death though our dearest friend Christ hath once died for man that stil by sinning runneth vpon the danger of death Nor lastly can any be cleansed from the leprosie of sin vnlesse his precepts bee obeyed who onely can and doth direct rightly to vse the streames of his bloud for this end and purpose Oh mad men then that hope for deliuerance from sin but haue sinne ruling and raigning in them How happeneth it that being so wise for things worldly and temporall yee haue no more vnderstanding for things spirituall and eternall How is it that yee looke for deliuerance from death by Christs bloud when no power of this death is seene to mortifie and kill sinne in you What word haue yee What promise of God to build this confidence vpon As verily as God is truth yee haue none at all from God Whence then is the ground of your hope What doe you build your comfort vpon vpon a shadow vpon nothing Bee ashamed in time of this your folly flatter not your selues in vaine yee sinners but lay hold vpon saluation whilest it is offered being sanctified and washed by vertue of Christ his bloud in your hearts so that all iniquity being expelled thence it may by power of the same bloud be expiated and neuer appeare to your condemnation at the day of account Now as Christ his bloud alone purgeth from sinne so it of 〈…〉 must be applied by the sinner vnto his own soule by the hand of faith All the water of all riuers will not make a man cleane vnlesse with hands he bee washed with the water no more will Christ his bloud make cleane the soule vnles with the hand of faith it be applied vnto it For this cause as the bloud of Christ is said to clense from all sinne so faith is said to purge the heart from sinne and to iustifie a sinner That precious bloud purgeth 1. Iohn 3.3 Rom. 3.28 and iustifieth as the cause materiall faith as the cause instrumentall Q. 111. How is faith first begun wrought in the hart Meanes of working Faith Answ Ordinarily by the preaching of the Gospell of Christ the holy spirit inwardly opening the heart to belieue those things that are outwardly preached to the eare Rom. 10.17 Explan Finding that Faith is the instrument of our iustification and saluation it is necessary to consider how or by what meanes this instrument is purchased that if it be wanting it may bee sought here if it bee already attained the meanes and giuer hereof may bee magnified and honoured The meanes therfore I say is the Gospell published and made knowne vnto vs which the spirit opening the heart it beleeueth For Faith commeth by hearing and hearing by the word of God and this word thus working faith is the Gospell the Law driueth to despaire the Gospell erecteth by hope the Law threatneth and filleth with feare the Gospell promiseth and filleth with comfort the Law sheweth our miserable estate and what need we haue of a Sauiour the Gospell sheweth a remedy against this misery and pointeth out vnto vs our Sauiour Then must be a kind of faith or assent to belieue the Law also but this is not the Faith by which wee are saued from the Law but when this is and the Gospell is preached euen as a man at deaths dore through extreame sicknesse at the newes of some soueraigne remedy lifteth vp himselfe taketh it and is recouered So the sinner euen dead by the Law at the newes brought in the Gospell of a remedy lifteth vp himselfe with hope and by faith taketh it and is recouered out of his danger And being so sicke of sinne and weake as that he cannot of himselfe doe it the holy spirit is ready holding vp the hand and opening the mouth of the soule to enable it to receiue this wholsom medicine as in the case of Lydia of whoÌ„ it is said that A certaine woman named Lydia Acts 16.14 a seller of purple of the City of the Tbyatirians which worshipped God heard whose hart the Lord opened that she atteÌ„ded to such things as Paul spake Qâ—â—st 112. How is faith encreased Ans Chiefly by prayer reading preaching and hearing of the word and receiuing the Sacraments for if these be well attended we will not be wanting in workes of mercy and righteousnesse Exercises of Faith Rom. 10.14 Explan Of Prayer the Apostle speaketh as of a chiefe fruit and exercise of Faith for How shall they call vpon him saith he in whom they haue not belieued So that if there be faith that setteth a worke presently to pray When the disciples belieued a chiefe care which they had was to be taught to pray wherfore they come to Christ saying Lord teach vs to pray as Iohn also taught his disciples And great reason is there Luke 11.1 that faithfull people should pray often prayer being a proper worke of faith euen as to speake is proper vnto man whence it is that the Kingly Prophet saith I belieued and therefore I spake or prayed as if he should say I had vtterance and therefore I vttered for what difference betwixt the tongue of man and beast but in the speech and what difference betwixt the beleeuer and the atheist if he prayeth not 1. Tim. 4.5 Againe as faith purgeth man so
of sinnes and eternall life is sealed vnto them as well as vnto their Parents euen as an Estate or Conueyance in law is made sure vnto a child together with the father by some ceremony vsed vnto it when it vnderstandeth not what is done Ezâ—k 18.18.10 Againe it is further added which they themselues when they come of age are bound to performe Because that howsoeuer in their infancy before they doe good or euill their parents estate is reckoned theirs as hath been said yet in their elder age they are taken as distinct persons subsisting by themselues and standing or falling to themselues if therefore in this due time they doe not actually beleeue and repent their Baptisme is made frustrate and vaine vnto them For then commeth the time of which the Prophet speaketh If a righteous man beget a sonne that is a thiefe or a shedder of blood c. he shall die the death Verse 20. The righteousnesse of the righteous shall bee vpon him and the wickednesse of the wicked shall bee vpon himselfe Wherefore it standeth euery man in hand now to looke to himselfe seeing that how holy Parents so euer hee hath and how soeuer religious his beginning hath been yet if these things bee wanting hee is altogether in his sinnes and vncleane If hee dyeth before wee are to account him holy and vndoubtedly in Gods fauour To whom belongeth the office of Baptizing To the Ministers onely and to none other that is not ordained to that sacred office by the successours of the Apostles and is thereby himselfe made a successour of the Apostles and partaker in that generall Commission which shall neuer bee cancelled till the end of the world Goe and teach all Nations baptizing them c. Are Lay-men are women the teachers of Nations Wee read that our Sauiour himselfe baptized not but his Disciples did which is to bee taken exclusiuely that none baptized but they namely his Apostles and other of the seuenty Disciples who were called to the Ministeriall function If it bee said that priuate persons circumcised of old yea euen Zipporah a woman circumsised her sonne and the Master of euery family killed the Passeouer in his priuat house and distributed it vnto his family whence it may seeme to be lawfull euen for priuate persons now adayes to administer the Sacraments I answere that when Circumcision and the Passeouer were first ordained there were no Priests specially appoynted but the eldest man of euery family was a Priest vnto God and did both sacrifice and performe all other Priestly duties but after that the Tribe of Leui was taken these things were done by them and not by any of other Tribes Now vnder the Gospell Christ hath ordained some from the beginning to preach and administer the Sacraments and therefore it is a confusion and disorder for others to doe those Whence it appeareth that our Communion Booke doth very iudiciously explaine that in time of necessity or danger priuate Baptisme is to bee performed by a lawfull Minister least Midwiues or others should intrude into this function Quest Why was the Sacrament of the Lords Supper ordained Answ For a continuall remembrance of the sacrifice of the death of Christ and of the benefits which we receiue thereby Explan After Baptisme the Sacrament of Initiation followeth the Lords Supper the Sacrament of Consolidation for as the one bringeth the soule into the societie of the faithfull so doth the other feed it and comfort it with heauenly comforts Math. 26. Now considering that both the Sacraments are Seales it is worthily propounded for a question why this particular Sacrament of the Lords Supper was ordeined and it is answered for a continuall remembrance For this is intimated by the Lord to be the proper end of this Institution when he saith Doe this in remembrance of me 1. Cor. 11.26 For as often as yee eate this Bread and drinke this Cup saith the Apostle yee shew the Lords death till hee commeth And this remembrance is so effectuall as that before whomsoeuer it is made it is as if Christ were visibly crucified in their sight Gal. 3 1. for to this purpose saith Saint Paul to the Galathians to whom Christ Iesus was plainely described before your eyes and amongst you crucified In Baptisme there is also a remembrance of Christes death in that as the water floweth so did his blood in streames runne out but this is not the particular end of Baptisme to represent Christ crucified but as he is vertually in vs clensing our soules and making vs to dye and to be buried vnto sinne besides Baptisme doth not so fully set before our eyes Christs grieuous passions as doth the Lords Supper wherein are to be remembred all things about his sufferings The Bread and Wine are first prepared the one by threshing grinding and baking in the fiery ouen the other by cutting downe casting them into the Wine-presse and treading with the feet of men Againe when there is thus made a loafe of bread it is diuided and broken that it may become food and when wine is thus made it is powred out to be drunke and which is a principall Analogie the corne and grape out of which they are made are the meere fruits of Gods blessing and not of mans labour and lastly this threshing and grinding and treading of these creatures are by man for whose sustenance they serue and when they are made ready can affoord no comfort to such as haue them but by Gods effectuall blessing according to that Deut. 8.3 Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God So wee are to remember heere that Christ is the Sonne of Gods loue towards vs sent from Heauen according to Gods eternall purpose for our comfort and saluation not through any labour or seeking of ours 2. Cor. 3.5 seeing wee were all enemies euer since the trangression and dead in sinne so as that wee could not so much as thinke a good thought 2. Wee must remember that Christ was threshed with many strokes of affliction ground in the milne of sorrowes and baken in the hoat ouen of Gods wrath when through the feruency heereof his sweat ran downe from him like drops of blood Luke 22.44 that he was cut downe and trodden in the wine-presse of Gods wrath due to vs for sinne 3. That his bodie was broken and his blood shed out of his hands feet and sides that he might be vnto vs bread indeed and drinke indeed 4. That all these sufferings came vnto him from man for whose comfort hee was sent from heauen sinne being the cause and sharpening the Speare and Nayles against him and mens handes being instruments thus to torture and torment him Lastly wee must remember that as Gods mercy sent him so his blessing must cause that we may liue by him otherwise wee are still subiect to perish in our sinnes that we may alwayes lift vp our
nature of man were abolished after the Vnion he was mis-termed a man or the Sonne of man and hee could not possibly haue beene subiect to sufferings And on the other side it is absurd to hold two persons in Christ for so hee must not bee one Mediatour and one Iesus but two the Idioms and properties of the diuine nature where falsely in the Scriptures ascribed to the humane and those of the humane to the diuine Ioh. 3.13 as in these sayings Who hath ascended vp into Heauen at any time but the Sonne of man which is in Heauen The Sonne of man was not then in Heauen but God vnto whom man being vnited might be said by the communicating of properties Heb. 6.6 to be in Heauen They crucifie againe to themselues the Son of God The Sonne of God cannot be crucified nor his blood shed it is a property of the man-hood and by reason of the Vnion ascribed vnto God To conclude this errour breakes the Vnion of two natures in Christ and makes his suffering without merit or efficacy Quest 15. What neede was there that the Sonne of GOD should thus abase himselfe to become man Answ Great need on our behalfe who could not be ransomed from our sinnes by Angels or earthly Treasures but onely by his precious bloud 1. Ioh. 1.7 Explan It is the bloud of Iesus Christ saith S. Iohn that clenseth from all sinne and Saint Peter excluding all other things of greatest worth sets downe this alone 1. Pet. 1..8 Yee were not redeemed with corruptible things as gold and siluer but with the precious bloud of Iesus Christ as of a Lambe vndefiled Q. 16. Doth sinne deserue so ill that wee could not by any other satisfactory meanes bee deliuered heerefrom but by the death of the Sonne of God Answ Yet it deserues the infinite curse of the Law that is all iudgement in this world and euerlasting damnation in the world to come Rom. 6. Deut 27. Explan The Sone of God did not needlesly submit himselfe to the curse of the Law for without this we had all perished The wages of sinne is death and the Lord pronounceth all them accursed which continue not in all things that are written in the booke of the Law to doe them Now God will bee iust of his word not one tittle shall fall to the ground And therefore that Law supposed to stand in force without remission there must bee reall and equiualent satisfaction made either by the person offending or by some other in his stead which supply and suretiship cannot bee conueniently performed otherwise then by the same nature which offended nor can temporary satisfaction bee sufficient for the acquitting of an eternall punishment vnlesse performed by a sacrifice of infinite worth and power Wherefore Christ being God must take the nature of man that hee might repaire and restore man Certainly no creature was able to performe this for creatures are finite and cannot beare an infinite burthen such as is the curse of God due vnto sinne it must then be the Prince of Heauen alone the Sonne of God who could not vndergoe this as meerely God for God cannot suffer nor atchieue this as meere man for man cannot conquer Therefore hee must needs become man remaining God and so he reconciled God and man Q. 17. If hee must needs bee made fit to beare the curse why did he not to this end take vnto him some other nature more excellent Answ Man hauing sinned it was most agreeable to the iustice of God to receiue the payment of the debt of sinne in the same nature which committed it Canes 2. Explan It is true the euill Angels also sinned but they are without redemption kept in chaines of darknesse as witnesseth S. Iude Of other creatures man onely needed a redeemer man onely hath sinned and man onely must by the iustice of God dye the death according to that The same day that thou shalt eate thereof thou shalt dye the death and for that thou hast done this cursed art thou viz thou O man therefore the suffering of any other nature could not bee so pertinent nor kindly satisfactory Obiect If Gods law and absolute iustice bee vrged this due satisfaction must bee made not onely in the nature offending but also by the person offending for the direct Law is Amima quae peccat morietur The soule it selfe which sinneth that must dye for its owne sinne Solut. I answer The Law of God and so his Iustice may bee said to stand two wayes in rigore and in vigore If wee consider it in the vtmost rigor and strictnesse of the letter surely it doth not admit of any pledge or surety but requireth that euery singular man offending must beare his owne personall burthen Can you say that the Kings Law is satisfied if a condemned Traytor being to bee executed shall hire his friend to vndergoe that lot for him like a Damon for a Pithias But if wee consider Gods Law as remaining in vigor and vncancelled in regard of a full weight of debt or penalty to bee payed without remission of any the least graine of it then is it capable of a surety or pledge As for example if a man owe mee a summe of money I am no lesse satisfied if another pay me it for him then if himselfe should bring it with his owne hands This is the admirable temper of Gods mercy in admitting a deputy or pledge in a capitall debt and of his iustice in receiuing the vtmost mites of the debt Thus that hee might spare vs hee spared not his onely Sonne O yee Angels admire and adore this wisedome Quest 18. How came it to bee thus with vs men were wee created sinners Answ No. God at the first made man righteous but by yeelding to the Deuils temptation hee made himselfe a sinner Explan This hath beene already further explained Qu. 3. Quest 19. Wherein did man yeeld to the temptation of the Diuell Answ In eating the forbidden fruit and not contenting himselfe with all other fruits of which the Lord had allowed him to eate Explan Reade of this in the third Chapter of Genesis and you shall see how craftily the Deuill comes to the woman vnder colour of wishing her well yea better then God himselfe whereupon shee yeelds to eate and offereth of the forbidden fruit to her husband who did also eate Now what this fruit was it is vncertaine and it is but lost labour to enquire after it Quest 20. Was God so angry that hee would curse man for eating an Apple or Figge or such like Answ That was not the cause of Gods anger but his vnthankfulnesse pride disobedience and crediting rather the Deuill then God Adams sinne in disobeying Gods commandement Explan In that one sinne of eating the fruit forbidden did concurre many sinnes all very great First disobedience when there was but one commandement and man so qualified as that he could easily haue kept the
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
more haynous on the Iewes part and more grieuous on Christs part First Ioh. 18. Christ his apprehension they apprehend him like a Varlet that had done some outrage comming vpon him with swords and staues in the night time Iudas one of his Disciples being their Guide who was hired vnto this with thirty peeces of siluer and most obstinately proceeded they in their enterprize though hee gaue them some taste of his Diuine power Vers 6. for he did but say I am he and with the breath of his mouth they fell to the ground backward he did but touch the eare of one which was cut off and healed it Secondly they carry him first to one High Priest Ioh. 18.13 c. and then to another then to Pilate then to Herod and backe againe to Pilate amongst whom he is mocked laughed at scornefully entreated and buffeted questioned withall spitted vpon and crowned with thornes Ioh. 19.17 Thirdly they compell him to carry his heauy crosse till he fainted vnder the burthen being without all pitty and compassion towards him Fourthly though they could charge him with no fault at all worthy of any punishment insomuch as that Pilate the heathen Iudge would haue acquited him Luk. 23. yet they cried out Crucifie him crucifie him and had rather that Barrabas a Traytor Murtherer should be spared Esa 53.9 then he Fiftly they hung him vp betweene two theeues the most harmelesse and innocent man in the world is numbred amongst the wicked and euill doers Sixtly not content to pierce his hands and feete in most bloody manner with nailes by fastning him to the Crosse like most hard-hearted wretches they giue him vineger mingled with gall to drinke in his great heat and thirst Luk. 23 35. they doe whatsoeuer they can to increase his sorrowes by nodding the head at him by vpbrayding him with the sauing of others and telling him that he could not saue himselfe Otherwise say they let him come downe from the Crosse and wee will beleeue in him When in his greatest pangs he cryed out Ely Ely lammasabactani they mercilesly scoffe at him and say he calles to Elias when they knewe well enough that he called vpon his God Lastly not being astonished at the admirable Ecclipse of the Sun contrary to the course of nature it being about the full of the Moone an obscuring not of some degrees but of all the light of the Sunne and for three houres together nor moued at the vaile of the Temple being rent the opening of the graues and the comming forth of dead bodies all wonders of the world they rage against him when hee is now dead Ioh. 19.34 a Souldier runnes him into the very heart with a speare so that the very water which is placed there for the cooling of the heart came forth together with the blood Thirdly that hee was also buried 3. Proofe 19.38 the Text doth plainely set downe Ioseph of Arimathea an honourable man went and begged his body of Pilate and buried it in a new Sepulcher in a garden neere the place of his suffering And this was according to the prophesie of Esay He made his graue with the rich Esa 53.9 in his death Which is also particularly in our Creede expressed both for the confirmation of his death and for the mystery of our not onely death but buriall vnto sinne prefigured hereby Fourthly that all this was vndergone for our sinnes onely 4. Proofe Ioh. 10.11 Ioh. 11.50 is plentifully testified 1. by himselfe saying I am the good shepheard the good shepheard giueth his life for his sheepe then by his enemy Cataphas the high Priest saying That it was expedient that one should die for the people and not the whole nation to perish which he spake not of himselfe but being High Priest for the yeere Prophetically Thirdly by his vnerring seruants the Apostle Paul Rom 4. Pet. 1.18 saying He was deliuered to death for our sinnes and rose againe for our iustification Saint Peter saying We are redeemed not with corruptible things but with the precious blood of Iesus Christ to omit what is said to the same purpose in the Epistle to the Ephesians Eph. 5. Heb. 8.12 He gaue himselfe for his Church to sanctifie it and in the Epistle to the Hebrewes The blood of buls and goats is not able to deliuer oâ— cleanse from sinne but that of the Sonne of God And that of Saint Iohn 1. Iohn 3.16 Hereby we perceiued his loue that hee laid downe his life for vs with infinite like places Nay it is the plaine prophesie of Esay Esa 53.5 He was smitten for our sinnes and broken for our iniquities the chastisement of our peace is vpon him and with his stripes we are healed And to the setting forth of this tend all the types and figures of him that were before his comming All the sacrifices and slaying of sheepe and oxen calues lambs and feathered fowles made by the Iewes were types and shadowes of this grand sacrifice for the expiation of sinne For when men had sinned they were appointed to bring these sacrifices that they might be forgiuen Exod. 29.39 Ioh. 1. and more specially a lambe was to bee slaine in the morning and a lambe in the euening euery day continually which in truth was the Lambe of God Iesus Christ that takes away the sinnes of the world Againe hee that was not circumcised must die as none of Gods people and the blood of the Lambe in the Passeouer Exod. 12. Numb 21.9 striken vpon the vpper post of the doore deliuered from the destroyer Lastly the brazen Serpent healed them that looked thereupon being set vp aloft in the wildernesse Ioh. 3.14 so doth Iesus Christ heale all such as by the eye of faith looke vpon him being lifted vp vpon the crosse as he himselfe applies it saying As Moses lifted vp the Serpent in the wildernesse so must the Son of Man be lifted vp which he spake signifying what death he should die And these his horrible sufferings must needes bee for our sinnes for he himselfe was without sinne There was no guile found in his mouth 1. Pet. 2.22.1.19 Esa 53. neyther did he any sinne Hee was the vndefiled Lambe of God and without spot Hee was led as a sheepe to the slaughter without any desert of his owne so that hee was able to challenge his enemies Luc 23.4 Which of you can accuse mee of sinne yea Pilate himselfe confesseth that hee found in him no fault at all and Pilates wife that he was a iust man 1. Duty Godly sorrow for sinne Touching the outlets whereby wee are to set forth our faith herein The first is godly sorrow in bewayling our sinnes the onely cause of these great sufferings of our deere Sauiour The women that followed him to his death wept for him most pittifully but he instructs them better saying Luc. 23 28. Daughters of Ierusalem weepe
not for me but weepe for your selues and for your children So are we to weepe for our selues the cause of this heauines being our naughtinesse Zach. 12.5 They shall see him whom they haue pierced saith the Prophet and shall weepe euery familie apart c. so there is no true Israelite so stoically void of all motion but hee will weepe to see how by his sinnes he hath stricken through as it were with sorrow his most louing friend master Ephe. 5. and maker If a man hath foolishly runne into any such vnlawfull actions as that he must needes die therefore or some speciall friend vnto whom his heart is most entirely knit he is more then flint-like hard if it pricks not his very soule and much more if a woman hath done thus and her best beloued husband must suffer But such is the Lord Iesus vnto vs and so ill deseruing are the actions which we haue and doe daily runne into either wee our selues must die therefore and still most hideously liue euer dying or our best friend in the world vnto whom wee are a spouse and he the husband must lay downe his life for vs yea he hath done it and we cannot but daily behold it in the Gospell O then let vs weepe with Rachel and not bee comforted let our hearts breake with sorrow for our so heynous iniquities and let it continually afflict vs inwardly as wee are continually subiect to sinning and the rather for that so doing we shall bee comforted according to that Blessed are those that mourne Math 5. 2. Cor. 7.10 for they shall be comforted and godly sorrow breedeth repentance vnto saluation neuer to be repented of 1. Duty Mortification of sinne Heb. 6.6 The second duty is the mortification of our fleshly members and sinfull concupiscences and that for three speciall causes First because that by liuing still in sinne we come to bee accessarie to this odious murdering and killing of the Lord of all for they that liue obstinately in sinne do crucify againe the Son of God and make a mocke of him so farre are they from beleeuing in him crucified Their daily practise is to draw Christ vnto the crosse to driue nailes into his hands and feete to scoffe at him and to runne him in with a speeare to the very heart howsoeuer in word they defie and spit at such practise Rom. 6.4 Secondly because all such as vnto whom Christs death is effectuall to doe away their sinnes are conformable vnto him in his death and buriall All that are baptised into Christ haue put on Christ and are by baptisme buried with him into his death c. If the head be dead and buried the members cannot be aliue still no more can any true member of Christ bee aliue vnto sinne such as is euery true beleeuer hee doth but prate then and not beleeue that Christ was crucified dead buried whosoeuer liueth still willingly in any sinne Thirdly because no man following the trade of sinne can be Christs disciple For such an one must deny himselfe that is to be as hee is naturally and according to the carriage of his owne disposition and so follow Christ Hee must forsake all and goe after him if occasion require father and mother brethren and sisters house and ground and life it selfe that is all profits all pleasures and whatsoeuer most precious things might be an hinderance vnto him As hee that would bee into any mans seruice entertained must vtterly forsake his old seruice vnto his maisters enemy otherwise hee cannot belong vnto him No more canst thou belong vnto Christ if thou be still exercised in the workes of sinne his vtter enemy Besides beleeuing the sufferings of Christ procures wonderfull loue of Christ and where this loue is there is a continuall endeauour in all things to please him If these things bee so if the Son of man should come now to iudgement should he finde faith vpon the earth I feare hee should finde but a very little and but in very few 3. Duty Patience in suffering The third duty is patience and ioy in suffering any thing for Christs sake and the Gospels as those which are glad of any occasion to shew their loue for so great loue of his And wee are chiefly to reioyce heerein for two causes First because that by suffering wee are made like vnto him according to this his speech Math. 15.25 whereby hee incourageth his disciples Jt is well for the Disciple if he be as his Maister and the seruant as his Lord and wee shall be rewarded like vnto him afterward for he saith Reioyce be glad for great is your reward in heauen v. 5.22 We are to be like minded vnto Vriah who being bidden when hee came weary from the warres to goe to his owne house to cheare vp himselfe and to delight in the company of his wife answered nay 2. Sam. 11. my Lord Ioab c. lyes in tents in the fields and shall I doe thus surely I will not and so was content with his perhaps hard lodging amongst the Kings seruants so doe all true Christians say what did my Lord Iesus suffer pouerty hunger thirst violence and wrong was hee harbourlesse abused and hanged on the Crosse and shall I neuer thinke my selfe well but when I am rich honoured and abounding with all good things of this life God forbid I will be glad rather if I bee counted worthy to suffer with him crosses persecutions troubles or death it selfe Secondly because that in suffering for his truth hee doeth grace vs for so much as hee takes vs for his Martyrs and witnesses as if the King should choose certaine men out of his dominions to be his Champions to maintaine his honour furnishing them in such sort as that they could not bee ouercome though they must striue and take great paines in playing their parts yet they would doe it cheerefully and ioy much herein for that they would take it as an honor done vnto them by the King more then vnto others for euen thus doeth the Lord Iesus honour those whom he cals forth to suffer for his truth they be his Champions chosen to maintaine his honour and he prouides assuredly so for them as that they shal ouercome according to that glorying of Paul Rom. 8.37 In all things we are more then conquerors through him that loued vs. And this was it that made the Apostles glad for being beaten They reioyced Act 5.41 that they were counted worthy to suffer any thing for his sake The fourth duty is to remaine vnterrified with the pangs 4. Duty and approaching of death vnto vs because our Lord Christ hath dyed and in dying hath ouercome death hee hath taken away the sting of death which before made it terrible for the sting of death is sinne and the strength of sinne is the law but for the one he hath satisfied by his death the strength of the other he
hath made to cease by the liberty which hee hath brought vs insomuch as we are not vnder the lawe but vnder grace So that now we may challenge this our greatest and most terrible enemy with the Apostle â— Cor. 15. Rom. 6. Death where is thy sting hell where is thy victory Death of it selfe indeede is most fearefull as being the wages of sinne and the passage to eternall pangs but Christ by dying hath altered the nature of death of a curse he hath made it a blessing of the passage to hell he hath made it the entry of heauen to all the faithfull Againe though our griefe in our sicknesses be great his pangs were greater Heb. 4.15 and so he hath had experience of our miseries and so cannot but haue compassion and prouide that we shall not be tempted aboue our power and in good time deliuer vs out of all our troubles Quest 26. Which is the third degree of his humiliation and in which words Answ Thirdly hee descended into Hell that I might he deliuered from Hell and euerlasting death to these words he descended into Hell Rus in Exposit Symbol Explan This clause was wont of olde to bee inserted into most of the confessions of faith as Rusâ—â— saith 〈◊〉 est quod in ecclesiae Romanae Symbâ—lo non habetur additum W. must know that it is not added in the Creed of the Church of Rome and neither saith hee is this speech had in the Churches of the Past yet the meaning hereof seeme to be the same with this He was buried It is not in the Creed councell of Nice nor in the Creed of Athanasius nor in the Sirmian nor in the Sardian nor in the first Toletan nor in the Ephesine nor in the first nor sixt Constantinopolitan nor in the Calcedon councels nor in many other ancient confessions and tractates written by the learned Fathers for the space of foure hundred yeeres and vpward See Pirk nemonstr problematis page 129. Notwithstanding it is now and may well bee an article of our faith or at the least this third degree of Christ his humiliation set downe vnder it About the meaning of these words great disputations are held and whole bookes written to leaue all which onely signifie briefely that these words are interpreted fiue manner of wayes Of Christs descent into hell diuers opinions Some holding them meerely literally He descended into hell that is went into the place of the damned or some lower places thereabout They which vnderstand it literally of the place of the damned say that he went thither to triumph ouer all the damned Ghosts and Diuels his enemies They which vnderstand it of some place thereabout say that hee went thither to free the Patriarks that were detained for their originall sinne in Limbo The grounds common to both are both that to the Ephesians Ephes 4 9. 1. Pet. 3.19 He descended into the lower parts of the earth and that of Peter By which Spirit he went and preached to the spirits that were in prison which were disobedient in the dayes of Noah that of the Psalmist Psal 16.10 Thou wilt not leaue my soule in Hell But the last sort that stand for Limbo haue some speciall allegations besides as that to the Hebrewes Heb. 9.8 The way into the holiest of all was not yet opened whilst the first Tabernacle was standing And againe speaking of the Patriarkes he saith All these dyed and receiued not the promises Heb. 11. Secondly others againe hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue saying that He died and was buried that is annoynted to the buriall and descended into the Sepulcher Thirdly others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue make the descent to be figuratiue thus he descended into Hell that is remained in the graue vnto the third day Fourthly some others interpret it as an Idiom or phrase peculiar to the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the estate of the dead for thus the Greekes were wont to speake of a man departed whether good or bad Lastly some others hold it to bee meerely figuratiuely spoken He descended into Hell that is suffered the torments of Hell viz. the anger of God against the sinnes of all the elect powred forth vpon his soule driuing him into that bloody agony in the garden and making him cry out My God my God why hast thou forsaken me Now of all those that which stands for Limbo is to be exploded as by other sound positiue reasons drawne from Scriptures so in regard also of the impertinency of the places alleadged for in that to the Hebrewes The way into the holiest was not yet opened is meant nothing else but that which in more words is there expressed viz. heauen and happinesse the redemption of man as verse 12. was not obtained by the seruice done in this tabernacle and in the other these dying receiued not the promises is meant the incarnation of Iesus Christ so long before and so often promised but not sent in their times The second interpretation seemeth to mee too much strained and maketh this short Creed needlesly to labour with tautologie for what else can this import He was buried that is laid in the graue and descended into hell that is went downe into the graue as if it had beene said He was buried and was buried The third not much different from this and onely sheweth that this his buriall was not a meere transeunt act or passion but had a due continuation by his body so remaining in statis quo till his resurrection which me thinkes is sufficiently implyed in the specifying of his buriall and rising the third day importing that for that interim his body lay still in the Sepulchre The fourth interpretation hath farre more probability this Creed being composed by those who fitted it not onely to the Greeke stile in which language it was written but also to the Hebrew ordinary phrase which soundeth in this fashion speaking of a dead man namely that he is dead and gone downe into Sheol which whether you translate hell or the graue or some place of blisse it doth not heereby specifie any of these distinctly but onely pointeth at the state and condition of the dead in generall and considereth them by a confused motion as opposite to the state of the liuing heere vpon earth So that by this construction heere is to bee meant that our Sauiours not body onely but soule also did for this meane space vndergoe the common lot of separation the one from the other and so remained in the ordinary estate of others departed this life Howsoeuer it bee yeelded that this phrase may well beare this sense yet because both thus much is implied in the generall word of Christs being dead which must needs meane a true death putting him in the common condition of other deadmen and forasmuch as these words of
wherewith the earth with the workes thereof shall be burned vp The Heauens shal passe away as a scrowle the elements shall melt with heat A deuouring fire before him Psal 50.3 Math. 24. and a great tempest round about him The Sunne and the Moone darkned and the Starres losing their light A great trumpet sounded peircing from one ence of the world to another and all this in a moment in the twinckling of an eye Lastly it is set forth in the effects Ioâ—l 2.6 All faces shall gather blackenes They shall see him whom they haue pierced and mourne euery family apart And as the Lord himselfe saith Zach 12. Math. 24.30 Reuel 16.20 All the kindreds of the earth shall mourne They shall runne away and call vpon the mountaines to fall on them and vpon the rockes and hils to couer them But vnto those that wait for the comming of the Lord it shall be comfortable wherefore Christ saith Luk 21.28 When yee see these things lift vp your heads with ioy for your redemption draweth neere And the Apostle vseth this argument to the Thessalonians to disswade them from sorrowing like vnto the Heathen 1. Thess 4.14 for at his comming we shall be taken vp into the clowds to meete the Lord and so remaine euer with the Lord. Sixtly at the time of this iudgement it shall be proceeded according to mens works Ioh. 5.29 They that haue done good shall goe into euerlasting life they that haue done euill into euerlasting condemnation Math. 25. The sheepe of Christ that haue fed the hungry clothed the naked visited the sicke c. Shall be inuited into the Kingdome of the Father 1. Cor 4 5. the rest into euerlasting fire And secretest euils shall not then be hid for thoughts shall bee manifested and most hidden things discouered Reu. 20.12 The booke of euery mans conscience that was shut vp and benummed here shall be opened and according to the things here written he shall be iudged Not onely for sinnes committed but euen for omitting good duties men shall bee sent into Hels torments No outward thing shall then stand any man in stead the foolish Virgins with lampes but wanting oyle Math. 25.1 shall be shut out of the Bridegroomes chamber No crying or crauing shall then preuaile for such as haue liued impenitently in sinne if they shall say Lord Lord open vnto vs he will answer Depart from me ye workers of iniquity I know you not Math 7.21 If with Esau thou then seeke the blessing with teares Heb. 12.6 there is no place for repentance to be found And thus much for the grounds of Christs comming to Iudgement and the further setting forth of the same Now if any man shall aske the time when these things shall be â—t is easily answered Math. 24.36 The day and the houre knowes no man no not the Son of Man himselfe but the Father onely but for the yeere diuers men haue gessed diuersly and because they be but coniectures I will not trouble the Reader herewith A principall vnaccomplished forerunner to bee taken heede vnto the Gospell hauing beene already preached to all nations and Antichrist that man of sinne discouered is his further laying open and confusion when the Kings of the earth that honoured him shall make a mocke of him and a gratious conuersion of the Iewes the stiffest enemies vnto the Lord Christ and then shall the comming of the Lord vnto Iudgement be 1. Duty To keepe a good conscience For the duties of this faith The first is to keepe a good conscience before God and men because at the day of iudgement euery conscience shall be a booke opened and all the world shall read whither it be good or bad This Paul professeth to be his care saying Act. 24.16 Herein I endeauour to haue a cleare conscience alwayes towards God and towards men The reason he alleadgeth before viz. For that he had hope Vers 15. that the resurrection should be both of the iust and vniust that all should be brought forth another day to iudgement And in another place speaking of the Gentiles which had not the written lawe Rom. 2.16 Vers 12. Vers 15. hee saith At the day when God shall iudge the secrets of men by Iesus Christ those that are vnder the Law shall be iudged by the Law and they that are without without the Law for vnto both the conscience is a law bearing witnesse for or against and the thoughts accuse or excuse that is in euery mans nature there remaines some impression of good and bad of right and wrong a light whereby to discerne these and for those that haue done ill heere will be an accusation at that time they that haue done well shall be excused And this we cannot but in some measure conceiue by experience daily for that when wee haue done amisse we feele afterwards an inward trouble in our mindes and though we would gladly put off the thinking hereupon yet we cannot but still perplexing thoughts this way come vnto vs and disquiet vs and chiefely when we are alone The excellency of a good conscience and in greatest darkenesse of the night Now all this is nothing else but our consciences beginning the part euen whilst we are aliue and as it were warning vs to take heede of sinne though neuer so hidden for it will not suffer it to be blotted our through forgetfulnesse but is and will be a continuall register hereof so long as we liue and most of all then present it selfe before the Lord when finall and irreuocable iudgement shall passe vpon all Wherefore as he that is continually watched by one appointed of his master who hath power of life and death ouer him so that in no place he can be hidden from his sight and hee will not by any bribes be hyred to conceale what he seeth will carefully carry himselfe in all things as a good seruant and not by any allurements be drawne to wast his masters goods or to neglect his businesse or to any vnfaithfulnesse towards him Euen so let vs be contained alwaies in the feare of the Lord from all disloyalty towards his Maiesty and from all abuses either against our selues or our neighbours euen when opportunities of secresie are offered hereunto because our owne conscience notes our doings and will not be hired to giue any other but true testimony against vs when wee come to our reckoning at the last day Oh! how comfortable will it bee then to haue a good conscience 2. Duty To abstaine from iudging other man The second duty is both to abstaine from iudging and censuring others and to neglect and not to set by mens iudging of vs if so be our consciences iudge vs not because there is one iudge of all and it is presumption in whomsoeuer to take his office out of his hands in iudging these to be hypocrites these reprobates and
the matter is suppressed because that would haue beene too great an euidence against them Not long after Ardanus Bishop of Northumberland vnder King Oswaldus opposed himselfe against the same alledging that the grieuous things of the law the burthens of the Pharisees were not to bee propounded to the people Anno. 670. Colmanus another Bishop stoutly resisted the shauing of Priests and other fooolish ceremonies that were vrged but the King taking against him he preuailed not and therefore went from his Bishopricke into Scotland with those that tooke part with him The like resistance had his Predecessour Fannanus made before Auintint lib. 3. Annalium c. Afterwards anno 714. when Boniface who was called the Apostle of the Germans was sent of Gregory the second for the like purpose of establishing Romish ceremonies he was resisted by Adelbertus Gallus Clemens Scotus Sampson Scotus Virgilius and Sidorius learned men who could not endure the ceremonies vrged about the Sacrament of the Lords Supper and Baptisme but they were oppressed by the Popes authority viz. Gregory the second Gregory the third and Zachary Anno 774. Egila Nist Magdeb. Cent. 8. cap. 10. a Bishop in Spaine who before had much reuerenced the Bishop of Rome afterwards vnderstanding that his traditions depended not vpon Gods Word hee contemned them for which cause hee stirred vp other Spanish Bishops against the said Egila Anno 899. there was one Claudius Cent. 9. cap. 10. who had beene a Priest in the Court of Charles the Great which taught the same doctrine that Luther afterwards did inueighing against the imagery and superstition of those times Baleus Trithsnus Anno 841. Bertram a Priest in France who was greatly esteemed by Charles the brother of King Lotharius taught that the body of Christ was not really present in the Sacrament but is by faith receiued Anno 847. Thergaudus Bishop of Treuiris inueighed grieuously against Pope Nicolus hee called the Pope Antichrist and a Wolfe saying Auentiniâ— Reginâ—l lib. 2 Cum sis seruus seruorum Dominus Dominantium esse contendis When as thou art by profession a seruant of seruants thou striuest to be a Lord of Lords Hee called Rome Babylon Being called to Rome together with Guntherius Guntherius Bishop of Calleâ— he was excommunicated vnheard and after slaine Anno 859. S. Vdasrick Bishop of Augusta held that the Roman Bishop might erre and proued learnedly by sundry arguments that it was lawfull for Priests to marry Hist Mag. Cent. 9. cap. 10. Anno 1054. Berengarius a learned man had many followers who stoutly maintained that the body of Christ was not really in the Sacrament Anno 1071. Lanfranke Hist Magdeb. Cent. 1â— cap. 10. Arch-Bishop of Canterbury is said to haue corrected the writings of the Fathers according to the Catholique Faith whence it must needes follow that the Church was then gone froÌ„ the purity of the Fathers times which was noted by some but to blinde their eyes this correction was made In the Epistle of Anselme there is a forme of visiting the sicke prescribed in this manner The Priest should say Thou confessest that thou hast liued so ill that thou hast deserued hell Hist Magd. Cent 11. cap. 6. The sicke answers Yea Doest thou repent thee of these thing He answers Yea Doest thou beleeue that the Lord Iesus Christ dyed for thee He answers Yea Doest thou giue him thankes He answers Yea Doest thou beleeue that thou canst not be saued but by his death He answers Yea Go to therefore whilst thy soule is in thee put thy whole trust in this death trust in no other thing commit thy selfe wholly to this death with this couer thy selfe all ouer winde vp thy selfe all ouer in this death S. Anselme was a Lutheran Whence it appeares that according to the present doctrine of our Church it was held then and that meritorious workes wrought by men were in no request for iustification and saluation Anno 1110. Florentinus a Bishop auouched that Antichrist was then born Platina Blondas for which he was called to account by Paschalis the second and suppressed Anno 1135. one Francis an Abbot maintained that Christs body was not really in the Sacrament Hist Magd. Cent. 12. cap. 5. Anno 1110. Petrus de Beuis a Priest Henry a Monk in France taught that the body and bloud of Christ were not offered in the Masse neither that it was a sacrifice made for the saluation of soules that Altars were to be destroyed that the substances in the sacrament were not altered that sacrifices and masses and prayers and almes c. being made for the dead Cent. 12. cap 9. were fooleries and profited not that Priests and Monkes were rather to marry then to burne that Crosses were not to bee reuerenced that the Canonicall Scriptures were onely to bee beleeued and that the writings of the Fathers haue not equall authority and of these the one was burned the other hardly escaped Bernardi vita Anno 1190. Bernard a learned Father though hee was not so sound through the iniquity of the times in all things yet in the case of iustification he speaketh like a Protestant when being in danger of his life he said I am not worthy J confesse neither can I by mine owne merits obtaine the Kingdome of heauen but my Lord obtaining it by a double right viz. of inheritance and by the merit of his passion being content with the one himselfe h e bestoweth the other vpon mee Anno 1220. one William a Goldsmith said that Rome was Babylon the Pope Antichrist was therfore burned Hist Magd. Cent. 13. cap. 2. Anno 1250. Gâ—lielmus de sancto Amore was banisht for an heretique and his bookes burnt Robert Grostâ—d Bishop of Lincolne a zealous opposer of Papall tyranny should haue had his bones digged vp and burnt but that the Pope being terrified in a dreame desisted from this his enterprize Anno 1260. on Laurence an Englishman had his bones burnt after that they were taken out of the graue Anno 1350. there were many sincere Teachers specially Iohannes de rupe Scissiâ— Anno 1360. Armachanus an Arch-bishop in Ireland Anno. 1370. Iohn Wickâ—liffe disputed openly at Oxenford and was defended by K. Edward the third and the Nobles against the Pope Summa Conc. a Bartholomâ—o Goranza collecta The poynts maintained by him were That the materiall substance of bread and wine remained in the Sacrament That outward confession to the Priest was superfluous and vnprofitable That if any man giueth almes to the idle Friers hee is excommunicate That hee which entreth into any such order is made more foolish and vnfit to obserue Gods Commandements That the Church of Rome is a Synagogue of Satan neither is the Pope the Vicar of Christ That it is a foolish thing to beleeue the Popes Indulgences c. Anno 1410. Iohn Husse and Ierome of Prague were famous in Bohemia Conc. fol.
out of it Secondly that howsoeuer they fall or whensoeuer yet they shall be raised againe by a supernaturall power the soules being reunited vnto them and that not onely the bodies of the iust and righteous but of the vniust and wicked the bodyes of all both high and low rich and poore great and small Thirdly all this shall be at the last day together in a moment at the sound of a Trumpet and not some at one time some at another Fourthly being thus raised they must come to iudgement all the secretest things that euer they did being laid open and the hidden things of all hearts being manifested Proofe Now for the further manifestation and prouing of these things and first that our bodies shall fall as it is intimated in the word resurrection for that cannot rise againe which did not first fall so it is proued by the experience of all times and ages of the world for euen they of the first times whose bodies were most durable yet their end was they dyed when they had liued nigh a thousaÌ„d years these strong oaks though they stood neuer so long they fell at the last but long since the state of mens bodies grew more weake which made â—ob compare mans life vnto a shadow Iob. 1â— Esa 40. a Weauers shuttle and a floure and Dauid to a light that is soone put out and to a spans length and Esay to grasse which is greene in the morning but is cut down before night and withered And dayly examples confirme the same thing euery small matter ouerthrowing the strongest man and making him to fall to the earth from whence he was taken Secondly that our bodies hauing lien rotting in the graue shall bee raised againe by a supernaturall power which is more specially heere intended S. Paul proueth at large in the fifteenth chapter of the first Epistle to the Corinths making this the ouerthrow of all religion to deny the rising of the dead and our Sauiour Christ before him opposed himselfe earnestly against the Saduces which denyed the resurrection saying Math. 22.31 Verse 32. Haue you not read of the resurrection what is spoken vnto you of God saying J am the God of Abraham Isaacke and Jaacob now God is not the God of the dead but of the liuing and long before this Esay hath said The dead shall come forth with my body shall they rise and Daniel Dan. 12.2 Iob. 19.25 Many of them that sleepe in the dust shall awake and Iob I know that my redâ—emer liueth and I shall stand at the last vpon the earth and though after my skin the wormes shall consume my body yet I my selfe shall see him c. and thus it is plaine that the resurrection shall be though wee say nothing of Ezechiels dryed bones reuiuing nor of Adam whose sleepe was a type of death and his waking of the resurrection Reuel 10.12.13 Math. 25.32 Now that it shall bee generall of all without exception is shewed in the booke of the Reuelation where all both great and small are seene comming forth the earth giuing vp the dead in it and the sea yeelding vp the dead therein and Christ saith that at his comming all nations shall be gathered before him Wherefore that of Daniel speaking of many is to be vnderstood as though he had said that they being a great many an infinite multitude shall awake Lastly that all shall be raised by a supernaturall power and not by any thing in the course of nature is shewed where the Lord saith The dead shall heare his voyce and shall come forth it is then by the vertue of his call that men euery where shall rise againe 1 Cor. 15. Math. 24. The trumpet shall sound and the dead shall rise incorruptible saith the Apostle He shall send forth his Angels to gather them he saith in another place the meaning is the same that as God at the first by his word made all so he will at the last reuiue all and vse his Angels as Ministers to gather them together from all parts of the world Obiect 1 1. King 17. If this shall seeme strange because it hath beene a rare matter that any haue beene raised at all after death I answer is it true that many being truely dead haue beene raised againe as it cannot be denied for such was the womans son the Shunamites raised by Elisha the widowes sonne of Sarepta raised by Eluah Lazarus and two more raised by Christ Dorcas by Peter and Eutychus by Paul then me thinkes it should not be supposed impossible that there should be a generall resurrection of all For if in the winter time some plant or hearbe shall put out and grow greene it is an argument that others may doe so too if a man expert in any curious trades as the Goldsmith in trying gold and siluer from drosse the Glasse-man in making Glasses c. Shall doe but one or seldome acts of their trade is it not an argument that they can do many more when they shall thinke good In like manner some hauing beene already by the diuine power raised from the dead springing vp againe after death is it not an argument that this hauing beene done in the winter of this worlds standing all shall in like sort rise againe at the spring time of the resurrection The Lord hauing in some performed this hard worke that hee can doe the same in all it being as it were his profession and his skill sufficient for it Obiect 2 All shal be raised howsoeuer they haue perished If it shall further seeme yet an hard matter that all should be raised because some are drowned in the sea and eaten vp by fishes and these fishes being taken by men c. Now if it shall sound as a thing imposssible that euen men comming thus to their ends should be raised for where shall the parts of their bodies be found seeing the same becommeth the substance of diuers bodies I answere with God all things are possible and to vse the comparison of a learned Father When Doues flye diuersly abroad and are mixed with others yea infinite numbers together being farr from home yet they returne vnto their seuerall Doue-coats Greg Nyssen lib 1. de opificio hominis cap 26.27 so the soules of diuers men departing out of their bodies and remaining long from home yet they haue some naturall or rather supernaturall motion by which they are addicted to returne to their owne bodies vnto which they haue beene vsed Quicksiluer being powred forth amongst the dust is mixed with nothing else but though diuersly parted yet it remaineth in litle globules so that it is easie for a man to gather it together againe and then ioyneth in one as before and much more easie shall it be for the great God of heauen to gather in one the parts of the same bodies howsoeuer dispersed and powred as it were into the dust of the earth When seedes
done euill to condemnation We ought then to be ashamed to be sensuall like the beast whose end is when he dyeth to be like the Epicure Sardanapalus whose Epigram was Ede bibe lude dormi post mortem nulla voluptas Eate drinke sleepe and play In death all pleasure flies away But we know that this is the voyce of the blacke children of the night that want the light of the vnderstanding of this thing or that will not vnderstand the same wee are all children of the light we all confesse the resurrection of the body why doe wee not then cease from the workes of darkenesse from surfetting and drunkennesse from chambering and wantonnesse and walke as in the light in sobriety temperance and chastity 1. Thess 5. 3. Duty To beare all diseases patiently The third duty is to beare all our bodily imperfections and sicknesses patiently because in the resurrection all shall be done away weakenes shall be strength deformity shall be beauty crookednesse shall be straightnesse naturall shall be spirituall It would not grieue a man to be in a litle paine for a moment so that he might be free from all paine for euer after to be sicke a day that he might liue the more healthfully all the yeere after yea men will in this case put themselues to paine and make themselues sicke by loathsome drugs of the Apothecary No more ought it to grieue vs that belieue the resurrection if wee suffer by sicknesse or weaknesse or any aberrations in our nature in this world which is but a short time seeing that euer hereafter we shal be freed from all these If we haue any friends or children that be thus let vs neither be ashamed of it nor trouble our selues hereat but let it rather trouble vs if they haue deformed soules miserable blind vgly through sin for these will remaine vpon them as blacke badges for euer disgracing them before God his holy Angels whatsoeuer their outward proportions be 4. Duty To serue God with all our members The fourth duty is not to account it sufficient to serue God with our hearts but with our tongues to speake of his praises with our hands to worke the thing that is good with our feete to runne to religious exercises with our mouthes to glorifie God in daily prayer with our eares to hearken to his holy Word with our bodies to practise sobriety with our eyes to be stayed from wanton lookes and to offer vp our whole selues as sacrifice vnto God to doe his will with all our might because that euen our bodies shall rise and be honoured and become spirituall Rom. 1â— 1 But how can we expect that it should be thus with vs in our bodies if our members be instruments of sinne How can he which by vncleannesse weakeneth his body and bringeth it into a filthy case at the stewes looke that it should be strengthened and healed at the resurrection He that drinketh out his eyes how can he expect to haue them made more cleare at that day Hee that breakes his bones by quarrelling and fighting how can he expect so much fauour as to haue them rightened againe Such whorish women as by painting their faces bring them to ill-fauourednesse how can they expect to haue faces as Angels at that day And so for all other iniuries offered to mens bodies by seruing sinne No King will pity his rebellious subiects so farre as to send Chyrurgians or Physicians to cure them if in their rebellion they haue beene wounded or gotten through distemper any dangerous sicknesse but will rather send out his Hangmen to doe execution vpon them no more will the King of Heauen heale the infirmities of such as by sinnes haue rebelled against him but will giue them ouer to his Executioners the Diuels to be further tormented Wherefore thinke it not enough to serue God in thy heart and in thy soule but offer vnto him thy body also that the estate of both may bee amended in the resurrection and so remaine for euer 5. Duty Not to be ouer sorry for our friends departed 2 Sam. 13. The fift duty is to mittigate our sorrow when by death wee are parted from our dearest friends because wee are not without hope with the Heathen of meeting againe at the resurrection They are not lost which dye but as Dauid said of his childe so is it true of all that dye in the Lord Hee shall not come to me but I shall goe to him Wee cannot but grieue I grant so many as bee indued with naturall affections at the departure of our friend but as Christ said vnto the women that followed him to the Crosse Weepe not for mee but for your selues and for your children so is it to bee applyed vnto vs when our friends go to their death weep not for them but weep for your selues who shall for the time of this fraile life want their sweet society counsel and company but we shall all meet againe Quest 50. What meane you by the life euerlasting Answ All that euer-induring happinesse and all those ioyes which the Lord imparteth to all his Elect in the world to come which are so great as that the eye hath not seene nor the eare heard neither can the heart of man conceiue throughly of them Expla This member of the last Article as it is placed last of all so is it the greatest comfort of all to all beleeuers Vnder these two words Life euerlasting is set downe a surpassing weight of glory which all the words deuised by the best wit and vttered by the most eloquent tongue of man cannot expresse It is not only life but ioy not only ioy but riches not only riches but glory and all these not in some measure but in excesse not mixed but absolute without griefe without want without dishonour not by intermissions and fits but continually not after some long time to end but euerlastingly Proofe Secondly for the grounds of these things 1. Euerlasting life taken at large is common to the Elect and to the Reprobate for euen these shall seeke for death and not finde it but to liue shall be a paine vnto them It shall not be so with the elect their life shall be full of ioy for at Gods right hand Psal 16. there be pleasures and fulnesse of ioy They breake out into singing for ioy according to that of the Prophet My seruants shall sing for ioy of heart They shall haue all things to make them ioyous the pleasantnes of their dwelling place Reuel 21. the pauements being of gold the walles of precious stones their amiable company none but holy Esa 11. cap 65. none that hurt or deuoure shall be in the holy mountaine of the Lord the presence of the King of heauen their Father who will himselfe Esa 65.24 with his glorious presence dwell with them giuing them euery thing euen before they shall aske the impassible constitution of
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
it is to speake any thing derogatory to the glorious attributes of the all-sufficient Creator of all The word signifieth the hurting of a good name by disgracefull speeches and thus largely it is blasphemy whereby man is disparaged as in Naboths example he is said to haue blasphemed both God and the King as also wherby any doctrine is disgraced thus Paul the fourth a Bishop of Rome blasphemed the holy Gospell when vnto Bembus a Cardinall he called it a fable saying O how much hath this fable concerning Christ gained vs. And Bonner here in England blasphemed the doctrine of the Apostle Paul when vnto one Millâ— a Martyr hee alleaged that saying of the liberty of a woman her husband being dead and said that when her husband was asleepe shee was at liberty for another man Lastly it is the greatest blasphemy when the Lord is disgraced as by Pharaoh who said vnto Moses Who is the Lord Exod. 3. 2. Kings 19. that I should let the people goe And by Senacherib who alleaging vnto the people how the King of Assyria had destroyed all people and burnt vp their gods asked Who is the God of Israel that he should deliuer you out of mine hands as if they should haue said he is of no such authoritie and power 2. This sinne is most odious for amongst men Take away his good name we say and take away his life So take away the Lords good name and put him out from hauing a being and fill the world with damnable Atheisme 3. A man is made accessary vnto it by giuing occasion to others to blaspheme which is when a mans profession is holy and Christian and yet his practice lewd and wicked which raiseth this blaspemous opinion in others that the God which he serueth is like vnto himselfe Rom. 2.24 2. Sam. 12. With this the Iewes are charged by the Apostle saying The name of God is blasphemed through you amongst the Gentiles And Nathan telleth Dauid that he had caused the enimies of God to blaspheme by his adultery for we vse to say Like will to like and Augustine doth from hence conuince the Heathen August de Ciuit. Dei lib. 1 cap. 32. that their gods were filthy Idols because they did represent them with obscene and filthy spectacles and were not taught to liue in any vertuous or commendable course of life by them Psal 50.21 And may not the Iewes and Turkes vse the same argument against the Papists for their authorised idolatries and superstitions And against the Protestants for their drunkennes whoredomes prophannesse and many more abominations though not authorised yet too much winked at yea they do daily hence take occasion to blaspheme the name of our God as though hee were not the true God his seruants being so wicked And well may they thus thinke of our God seeing that the wicked man doth himselfe thus blaspheme God in his heart These things thou didst saith the Lord and whilst I held my peace thou thoughtest that I was like vnto thee Breach 2 The second way of abusing Gods name is by swearing falsly which is when a man shall sweare that a thing is true which hee knoweth to bee false or which hee knoweth not to bee true thus they did sweare falsly which were suborned by Iezabel to testifie against Naboth and against Christ as touching the destruction of their Temple when as they knew not that hee meant the Temple of Salomon Secondly by swearing deceitfully which is when a man shal affirme any thing vpon his oath that he wil performe and do it when his intent is otherwise or not doe it when his meaning is to doe it or when hee shall bee carelesse and negligent of his oath and of this we haue no President as I remember in the holy Scriptures 2. Sam. 22. but onely that of Saul the forsaken of God who brake the oath 1. Sam. 24. by which Ioshua had tied all the people not to doe any hurt vnto the Gibeonites and the oath by which he bound himselfe vnto Dauid not to hurt him as it is likely Ioshua 9. For Ioshua when hee had bound himselfe by an oath he was moued with such reuerence hereunto as that though he were deceiued he would not break it no nor yet the wicked Iewes which had tied themselues by an oath to an vnlawfull act Acts 3. to kill Paul but that they were by Gods Prouidence preuented And both these kinds of vnlawfull swearings are commonly called by the name of periury the odiousnesse of which sin will the rather appeare if we consider First how much it hath euer been abhorred euen by heathen men and voyd of true godlinesse The Pharisies themselues forbad forswearing a mans selfe and commanded men to performe their oathes vnto the Lord. Matth 5 33. August de â—â—uit Dei ca. 15. lib. 1. And Saint Augustine reciteth an history of Marcus Attilius Regulus a Prince amongst the Heathen Romans who being captiue taken by the Carthagenians was sent home to his Country-men being first bound by oath if he did not effect this for which he was sent viz. an exchange of Captiues Carthagenians for Romans he should returne to them againe He when he could not preuaile with his Countrey-men or rather would not forsomuch as he thought it vnprofitable for the Roman Common-wealth returned againe for his oathes-sake which was taken by an Idoll-god and then was put into a vessell of wood made of purpose either side being full of sharpe pointed awles or bodkins that hee might not leane any way but bee wounded by them and thus hee died a most cruell and bloudy death chusing rather this then to be forsworne Much more then should Christians hauing taken an oath by the true God of heauen abhorre the breaking thereof whatsoeuer they should lose by obseruing it Consider againe that by periury God is made Patron of a lye which is the Deuils owne propertie for he is a Lyar and the father of lyes for the Lord is called to giue testimonie vnto a lye which is the greatest indignitie in the world Moreouer consider that the periured person prayeth against himselfe and bindeth his soule ouer to euerlasting torments for so much as he desireth the Lord so to helpe him as it is a truth vnto which he sweareth and on the contrary side then to plague and punish him if it be a falshood and this is meere madnesse and vnnaturalnesse it was neuer heard that any would pray against themselues but all they can for themselues Consider also that it is the bane of all societies and the very high-way to hellish confusion for that if oaths shall be taken falsely Kings will be Tyrants to their subiects subiects Traytors to their Princes Magistrates Wolues vnto the people Ministers Deuourers of the Lords flock Neighbour-nations Cut-throats to one another notwithstanding any league betwixt them Breach 3 By swearing rashly Gen. 31.53 Common swearing A third abuse in swearing
also doe the more priuate workes of our callings so that we obserue the times of publike meetings and giue no scandall to our brethren nor offence to our Gouernours Secondly in regard of more free recreations in which wee may now exercise our selues all waies excepting the times of publike prayer Thirdly in regard of speeches and thoughts out of the publike times we may in some conuenient sort and measure talke of our worldly affaires and deuise in our thoughts for the best for them If any doe otherwise esteeme ordinary holy daies appointed by men hee doth derogate from the dignity of the Lords day as they of the Church of Rome which make more account of some Saints dayes then of the Lords day it selfe and are more carefull then to exercise their deuotion and tyrannise in their strict censures more remisse and licentious vpon this most holy day Quest 81. What is the sinne by this commandement forbidden Answ All prophaning of the Sabbath day Which is first by doing workes that are not of present necessitie by iournying by idle resting or absenting our selues about worldly businesses from the publike duties of Gods seruice Secondly by forgetfulnesse of the Sabbath vpon the sixe dayes by which wee often bring vpon our selues a necessitie of prophaning the same Thirdly when being parents or gouernours we leaue our children pupills and seruants to their owne liberty vpon this day Labour on the Sabbath Explan The sinnes against this Commandement I referre to three heads the first whereof is a direct and the greatest prophaning of the Lords day 1. For labour vnlesse wee be necessarily called heereunto such as it is only then when it is a necessary worke of mercy as hath been already shewed it is the most direct breaking of the Sabbath and taketh away the very nature of it because the Sabbath is the rest And how great a sinne this is the Lord hath sundry waies made knowne vnto his people the Iewes Which motius though they bind not vs in the same rigor as the Iewes were of old yet they are a good inducement to vs to stirre vp our reuerence vnto Gods ordinance and our care to obserue the Christian Sabbath though not in any ceremonious degree of stricktnesse yet in conuenient decency and sequestration of our selues such as may stand with Christian liberty How close the Iewes well held by God to the precise obseruation appeareth Reas 1 1. By his seuere poenall lawes against all labour though neuer so honest Exod. 31.15 and lawfull in it selfe Whosoeuer doth any worke vpon the Sabbath shall die the death Reas 2 2. How much the Lord is displeased with working vpon this day is made knowne by his iudgements executed vpon some in their prophane working He that gathered stickes was stoned to death the Israelites were held captiue in Balon seuenty yeares for their working vpon the Sabbaths Numb 15.32 Ier. 25. that the land might enioy her Sabbaths and sundry examples tending to the same purpose haue been already brought amongst the arguments for our Sabbath which I spare to repeate referring the reader thither 3. How displeasing to the Lord it is to worke vpon this day appeareth by his prouidence for the rest heereof rather then any worke should be done euen about their daily food he sendeth the Israelites Manna enough for two dayes the day before the Sabbath Exod. 16. and whereas at other times the Manna would putrifie and be full of wormes if they kept any of it vntill the morrow after they had gathered it now they did keepe it sweet and good all the next day Reas 4 4. The working vpon the Sabbath hath been at all times condemned by all good men endued with Gods Spirit Moses is most earnest in many places against it Nehem. 13. Nehemiah threatned to punish the Merchants that came to Ierusalem to sell their wares vpon the Sabbath dayes and Esay Ieremy and the rest of the Prophets doe all of them put to their helping hands to roote out this sinne of working vpon the Sabbath day Wherefore if thou makest conscience of stealing because the Lord hath forbidden it make conscience also of doing the workes of thy calling vpon the Sabbath because God hath so strictly forbidden it so seuerely iudged it so carefully prouided against it and stirred vp so many holy men to beate downe this grosse abuse 2. For iournying I shall not need to adde any thing because it hath been specially intreated of already what iourney is allowed and what a breach of the Sabbath Only wee may take with vs this one memorandum that the Lord hath so precisely forbidden trauaile as that he hath charged Exod. 16.29 Tarrie euery man in his place and let no man goe out of his place vpon the seuenth day viz. about his worldly vnnecessary busines though it may seeme vnto thee to bee time gained so that thou shalt not bee hindred now from thy worke vpon the weeke day or though it may seeme otherwise to redound to thy benefit Let them consider this that forecast to make their iourneyes specially vpon the Lords day surely this wisdome commeth not from aboue but from the deuill whose thou art Iohn 8 44. whilest thou doest his will 3. For idle resting and sitting at home all day or most part of the day Idle resting when others assemble themselues to the worship of God or sleeping and lying longer in bed in the morning so that a man cannot prepare himselfe fitly and come in due time to the place of Gods publike worship this is also a most vnworthy vsage of a mans selfe vpon the Lords day He that doth thus like the vaine eccho resoundeth the last word of the Lords precept Thou shalt Sanctifie the Sabbath taking onely Sabbath an idle resting vnto himselfe and therefore as idle watchmen appointed ouer Gods people that see the enemy comming and danger at hand yet doe onely sit still and behold it but sound no trumpet to giue them warning shall be so farre from any reward of their office that the peoples bloud shall be required at their hands so these idle Sabbath-keepers shall be so farre from the blessing attending vpon such as sanctifie a Sabbath as that they shall bee called to account for this pretious time lost through their idlenesse and the vsurpation of that to their owne ease which they were bound to spend to Gods glory Let all therefore that would consecrate this day as glorious to the Lord flie this idlenesse and learne of Nehemiah to rise early in the morning at the least in their hearts to sanctifie the Lords day and duly repaire whilst God inableth to the place of publike meetings otherwise to keepe holy-day at home as his infirmities permit 4. For absence from the publike duties there bee many that content themselues to sit at home Absence from Church and reade some good prayers and other good bookes especially if the weather be but a little
vnnaturall Sinne that can bee in the world and therfore because other meanes of punishment is taken away the law doth brand the dead carcasse with infamous buriall 2. It is also the most dangerous and vnrecouerable except the sinne against the holy Ghost for it seldome giueth any time of repentance and perhaps more seldome any probability Hee that dyeth thus dyeth alas in Satans worke and I feare me in Satans hands Yet I presume not to confine Gods extraordinary and boundles mercy that can reach it selfe forth inter â—ontem fontâ—m after voluntary headlong percipice I deny not this to be possible But O dreadfull tryall of this ballance which in probability weigheth down so heauy on the other side as to presse wretched man to hell it selfe Distressed Brother art thou tempted to this hellish and monstrous sinne Gather thy strength vnto thee say Auoid Satan if thou tell mee I shall notwithstanding bee saued commending my soule to God when I dye say thou art a lyar and the father of lyes for the truth saith â—f a righteous man turneth from his righteousnesse and committeth iniquity in the sinne wherein he is found he shall surely dye If hee telleth thee that thou shalt thus end thy sorrowes say thou art heerin a lyar also Satan I shall passe thus rather from sorrow to greater sorrow from temporall woe to eternall to be gnawed vpon by the worme that neuer dyeth and to bee burned with the fire that neuer goeth out If it be said there are some that dye thus Obiect 2. Selfe-murther â—â— pâ—eseruâ— vertue inuiolate August de Ciuit Dâ—i to preserue vertue vnuiolate as Lucretia to preserue her chastity and certaine Matrons of Rome of whom S. Augustine writeth and some that they may be glorious Martyrs as the Donatists of old holding that if they could procure death to themselues they should immediately passe to glory in heauen Sol. They are all in the same dangerous and demnable plight notwithstanding without extraordinary and euen miracu-repentance they perish as guilty of their owne death Read S. Augustine in the same place excellently setting forth the vice of Lucretia which by the Heathen was commended for a vertue 2. Murthereing of other men 2. Vniust blood-shâ—d This is vniustly to shed the bloud of any man by any meanes whatsoeuer First I say it is an vniust shedding of bloud because there is a shedding of bloud that is no sin as of the bloud of creatures which are giuen vnto man for meat or which are any way noysome vnto him contrary to the Tacian heresie which denyed it to be lawfull to kill any thing Againe there is s shedding of the bloud of man which is no sinne viz. when it is done iustly by such persons as to whom it doth belong and this is by the Magistrate or at his appointment onely and that by iust proceedings for Hee â—eareâ—h not the sword in vaine Rom. 13.4 but is Gods Minister to take vengeance on those that doe euill And it is so necessary for them to put to death where there is iust and necessary cause as that if they spare Gods curse will follow for the Lord hath expressly taught Num. 35.33 that bloud defileth the land and the land cannot be clensed of the bloud that is shed therein but by the bloud of him that shed it And on the other side if they put to death vniustly through malice or for any priuate reuenge they are murtherers for so far forth only may they reuenge by death as they are Gods Ministers set a worke by him Ioh. 21.15 Whence we may see that heathen Kings persecuting the poor Christians to the death were murtherers and in like manner are such as be in authority in the Church of Rome that doe diuersly murther the poore people of God by burning by the sword and by cutting their throats in butcherly manner only for following a righter and more holy way then is allowed amongst them Peter of whose succession they brag so much durst not so to haue turned his maisters charge Feed my sheepe feed my lambs into killing them though they had run out of the fold He would not haue taken heart vpon so sleighty a ground Act. 10. vp Peter kill an eate as some doe to iustifie this killing of the poore sheepe of Christ nay to murther or expose to murther Gods Anointed Lastly there is another iust cause of shedding bloud viz. in lawfull and iust wars and in defence of a mans owne life for iust warres are called the Lords battels 2 Chron. 20.15 as Iehoshaphat encouraging his men saith The battle is not yours but Gods But some make doubt whether it be lawfull for Chrstians to wage warre Answ This is the fancy of the Anabaptists whose follies are easily refuted out of their own furies and ourages in Germany where they that impugned lawfull warre and Magistracy made vse in their rebellions of that which themselues disauowed namely the Sword And as for the vocation of a Souldier surely Iohn Baptist when the Soldiers came vnto him Luk. 3.14 demanding of him What shall we doe Did not answer them that they must of necessity cast off their Swords if they would be the seruants of God but rather aduised theÌ„ to remaine still the Military seruants of Caesar else what place can those precepts haue Do violence to no man neither accuse any falsly be content with your wages Another frenzy of the same sect denieth all vse of the sword at home in time of peace by way of ciuil iustice as if it were against Christian perfection put any man to death by the hand of publike authority though for neuer so grieuous a crime tending to the dissolution of humane society and defacing the Image of God Alas frantique soules that in hatred of Murther maintaine Murther Shall he that hath murthered one man be suffered by suruiuing to embrue his hands with the guiltlesse blood of more Our Sauiour himselfe whose nearest Disciples these saintly innocents would seeme to bee expressly pronounced this law of Iustice Math. 2â— 52 They that take the Sword shall perish by the Sword That is priuate auengers that wring the sword out of the Magistrates hand to vsurpe the vse of it for their own passions must expect to feele the edge of it and to be cut off by it This publique reuenge is so far from being a sinne that as euen now I shewed it is a necessary duty in him that beareth the Sword If this Sword had no edge or were not imployed vpon iust occasion verily it were borne in vaine Obâ—ect But the Apostle Paul say they speaketh of Heathen not Christian Magistrates I answer hee speaketh of Magistrates as Magistrates generally of all whether Heathen or Christian Is not a Christian King Gods ordinance Gods Minister Doe we not owe tribute and honour to Christian Kings as well as to heathen Surely much more Are there not that
Ios 7. Lastly the dutie heere is in all things to speake the truth whatsoeuer commeth of it not bee affraid of the faces of the greatest standing for the truth of the Gospell not to feare any enmity of man in witnessing the truth for the meanest not for feare of death or other punishment to deny the truth of any fact making vs lyable herevnto For thus as Iosuah said vnto Achan thou giuest glory to God whatsoeuer becommeth of thee otherwise thou aduancest the Diuell the father of lies Thou art a follower of God as one of his deare Children and though thou lose something heere yet thou shalt be rewarded an hundred fold otherwise as a bastard and impe of the Diuell thou shalt with him bee adiudged to hell-fire Reuel 22. as is the censure of lyars Quest 103. Which is the tenth and last Commanmandement Answ Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his mayd nor his Oxe nor his Asse nor any thing that is his Quest 104. What is heere forbidden Answ All first motions in the minde vnto sin springing from originall sin though no consent be yeelded vnto them Explan This Commandement as hath beene already said is diuided by the Romanists into two that the two formost might be reckoned but one But this as hath beene shewed is their sophistry and against all reason there being two so distinctly deliuered of two arguments the inward and outward worship of God heere one and the same argument euill motions and lusts of the minde and no full distinction in the matter but onely enumeration of diuers obiects Nay to demonstrate that all this is but one commandement compare Exod. 20.17 with Deut 4.21 and you shall finde the order of this enumeraion inuerted in the one the house first named in the other the wife which would neuer haue beene done if they had beene two different commandements Thou shalt not couet that is thou shalt not haue any first motions in thy minde against that loue which thou owest vnto thy neighbour whereby the way may bee opened to sinne against him in any kinde either through the desire of pleasure or profit whether the profit bee inheritance his house or goods man maid cattle which were alike bought and sold in those times all beginnings of sin must be resisted that the soule may bee pure and fit for Gods Spirit to ioyne it selfe vnto Now the Lord passeth on heere in reckoning vp particular euill motions against our neighbour and saith nothing of motions against his owne Maiesty not that men are not as apt heerein to sinne against God nether for that these motions are more excusable but because as more hainous in any common vnderstanding they are to be auoyded rather being against him from whom euery good thing and onely good commeth Psal 139. The sin against this Law I say is when ill motions of any kinde are first in the minde whether against God or against man though no consent be yeelded by the minds approbation and liking well of and thinking to put these motions in execution for as grosse affections and desires make the soule impure in Gods sight so his peircing eye-sight beholdeth it if there be any beginnings a far off and cannot abide them according to the Psalmist Rom. 7. Gal 5.17 Here therefore commeth to be censured originall sin in vs deriued from Adams sin viz. the leprosie of our corrupt nature which is called lust and concupiscence the flesh c. which is a want of originall righteousnesse and holinesse and a pronnesse to all sin and wickednesse This is daubed vp with vntempered morter by those of the Roman Church denying it to be any sinne but a disease only in nature as the hereditary stone or gout whereas the Apostle plainly teacheth euen this to be sin saying I had not knowne sinne but by the Law for I had not knowne lust except the Law had said Rom. 7.7 Thou shalt not lust or couet by which words it is euident that it is truely a sinne and against this precept to let passe that of Dauid Psal 51. Rom. 4. In sinne was I conceiued they are made lyable vnto death that sinned not as Adam that is hauing no sinne but this originall Of this Argument hee that pleaseth may see a large Tractate in my fourefold resolution Iob. 14.3 Againe I say further motions vnto sinne springing from originall sin that is from the flesh are against this commandement though no consent be yeelded because if the roote be naught the branches must needs be naught also Who can draw a cleane thing saith Iob out of that which is vncleane there is not one Springing from originall sinne or the flesh in vs I say because some euill motions are suggested by the Diuell which are not our sins vnlesse by consenting wee make them so Such motions had our Lord whē he was tempted Math 4. but wee must learne of him to resist constantly lest they by admitting Motions from Satan knowne how become our sinnes These diabolicall temptations are commonly knowne either because they are sudden and come into the minde without any obiect leading heerevnto or because they are often yea hundreths of times iterated without intermission like Ordnances planted to batter downe a wall to the infeebling of the faculties of minde and body and weakening of the senses 3. Or because they are motions to things horrible to nature as to murthers of others or of a mans selfe Or because they moue to things vnpleasing tedious and irksome Or lastly because they are violent and inforce almost to the doing of that vnto which it is moued If at any time a man bee tempted heereby to things pleasing to the flesh as Paul was tempted when he had that pricke in the flesh the messenger of Satan to buffet him 2 Cor 12 7. And Dauid when he was stirred vp to number the people or if some outward obiect be vsed as a mean to allure as Euah was allured by the sight of the goodly fruit they are not so easie to be distinguished from fleshly motions which alwaies defile where they come how lightly soeuer they passe away againe though this bee also denyed by the Romanists calling them Leuicula vitiola queis renatus contaminari nequit light pecadilloes wherewith the regenerate cannot be defiled Lastly I say all first motions to include not onely originall corruption and first motions hence arising without ioying in them but much more if there bee ioy and delight though there be no consent in the heart to put them in practice it is a sinne also heere forbidden such motions onely as are ioyned with consent being against other Commandements So that he which is pleased in motions arising in the mind to haue such house and goods of another man or such a woman being another mans wife and therefore breaketh out in vaine wishes although he doth not plot
1. By forsaking and with-drawing his grace without which as a lame man going with stiltes falleth if they be taken from him so euery man falleth and is vnable to stand in the day of temptation 2. By leauing a man to his owne lustes by which as by a violent streame running downe a steepe hill hee is carried quite away 3. By deliuering ouer to Satan for the punishment of former notorious sinnes who hardeneth more and more in all wickednes as he did Pharaoh and King Saul But deliuer vs that is withdraw not thy grace from vs for the time to come leaue vs not to our owne lusts neither deliuer vs ouer to satan to be hardened as thou mightest iustly doe for our sinnes but when satan and our owne lusts conspire our destruction stand by vs that our faith may not faile as Christ promised to his Disciples saying Satan hath desired to win now you but I haue prayed that your faith may not faile From euill euill is twofold of sinne and of punishment vsually called Malum culpa and malum poena From both these wee pray to bee deliuered 3. For the scope of the petition because it is negatiue it is first to bee considered in the deprecation which is 1. Against spirituall desertion or forsaking of Gods Spirit What we pray against which if it be gone all power to stand and all spirituall comfort is gone also It is in vs the new life and spirit of the soule Gods fire sent from heauen to heat vs with good affections to inlighten vs with true vnderstanding and to ouercome whatsoeuer corruptions it meeteth withal in vs according to which the Apostle warneth quench not the Spirit 1. Thes 5.19 Wofull is their estate that are thus forsaken as we pray therefore against it so let vs prouide by willing entertaining the motions of the Spirit and auoyding all vnkind vsage thereof that wee may neuer be forsaken or left without the sweet consort and company of it 2. We pray against solicitations to sin either by the deuill world or flesh that satan may be chained vp not let loose against vs that the flesh may bee nourished and not continue so rebellious in the euill motions thereof and that we may auoide the outward flattering obiects in the world and company of wicked men alluring vnto sinne Against which things seeing that we pray what mock gods are those that are careles of offering themselues into temptations and prouocations to sinne yea delight so to doe by frequenting wicked company and giuing aduantage to Satan whilst they please themselues in deceitefull obiects of sinne 3. Wee pray against sinne euen when we are most solicited and tempted vnto it because it cannot be but wee ust needes meet with temptations as long as we haue eyes and hearts and eares in this world Wee pray therefore that though we be tempted yet wee may not be ouercome and made slaues to sinne as they are which commit sinne according to the Apostle to the Romans Rom. 6.16 He that committeth a sinne is the seruant of sinne To be preserued from sinne vse these remedies with thy eies euer behold God present with thy eares euer heare that terrible voyce sounding Arise yee dead and come to iudgement with thy hands bee euer exercising that which is good in thy heart euer hide the Word of God and with thy feet stand in the courts of Gods house 4. Against grieuous afflictions long continuing to make vs despaire of Gods mercy or hearing our prayers for these are the most forcible temptations in the world and therefore need of strong faith is there still to trust in God and patiently to indure that they may be turned of temptations to sin into purgations of sin that grace may more abound through meanes of them And otherwise wee doe not pray against them least we should be found such as would follow Christ but whilst we resist the crosse rather goe from him then take vp the crosse and follow him as he hath commanded 5. We pray against sudden death which is a great euill and therfore threatned against wicked worldlings of whom Dauid saith Psalm 73.19 How suddenly are they perished destroyed and horribly consumed yet we do not simply pray against sudden death out of a carnal desire of licentiousnes but that we may haue space to set our house in order to testifie our faith to the comfort of the Church and to repent of our renued trespasses into which we daily fall though we striue against them The fiery Serpents in the wildernesse destroyed the Israelites suddenly and so did the Angell suddenly in one night destroy 185000. of the Assyrians and all this was done in anger for sinne likewise the men of Bethshemesh perished and Vzzah and the old World and Sodome al being smitten in great indignation On the contrary side it is a fauour vsually done to such as feare God to giue them time at their death as to Abraham Isaac Iacob Moses Aaron and to all whose deaths are described Which I speake not as censuring those that die suddenly but those that find fault with praying against this vncomfortable departure For whatsoeuer is ordinarily a signe of Gods anger and barreth his ordinary manifestation of his greatest loue in this life is to bee prayed against but such is sudden death ergo it is to be prayed against 6. Wee pray against obduration and hardning in sinne through a custome of sinning or through some notorious sins for which the Lord vsually giueth men ouer to sinne with a reprobate mind for a punishment as he did the Gentiles of whom the Apostle testifieth Rom. 1.24 Verse 26. Versse 28. He gaue them vp to their owne hearts lusts and againe God gaue them vp for this cause to vile affections and againe God deliuered them vp to a reprobate mind Wee pray therefore that of all punishments the Lord would not lay this vpon vs or turne vs into Satans hands so that hee should take vs and worke his cursed will in vs at his pleasure which is the very entrance of hell and most terrible to the soule inlightned as experience sheweth If any set light by such a punishment let him know that hee is blinded by the god of this world and led as the Aramites by Elisha into the midst of deuils in the bottomlesse pit 7. We pray against eternal death and damnation the greatest euill of all other in regard of which all torments here are but flea-bites and to be despised We desire therefore that whatsoeuer our deserts be by reason of sin yet that the Lord would not punish vs accordingly but lay all the burthen of these too intollerable vpon the shoulders of our blessed Sauiour who hath submitted himselfe vnto death and all possible humiliation of dolours and terrors by the apprehension euen of Gods heauy wrath and indignation for vs that wee might escape 2. The supplication is for such things as are best for vs
Explan Considering the solemne ordination of the Lords Supper in a time of so great need when the bridegroome was now to be taken away from the childreÌ„ of the mariage chamber and they should mourne it is worth the considering how great the benefit hereof is and hereof it will not be amisse a little to delay the Reader in shewing the extrauagancies of the Church of Rome in extolling the supposed sacrifice hereof If it be vsed that is if the masse be vsed vpon Saint Gregories dayes it delivereth soules out of Purgatory if vpon S. Rochellâ— day from the plague if vpon S. Antonies it saueth Cattell if vpon Sigismunâ—s it cureth the Ague if vpon S. Anthonies of Padua it restoreth things lost if vpon Saint Apollonius it cureth the tooth-ache if vpon S. Lucies day it cleareth the eyes if vpon the holy Spirits day it giueth a goodly husband or wife as a learned writer hath gathered together of late and set these their fooleries vpon the stage Another hath noted 1. that they teach it to be auaileable as for the liuing so for the dead 2. to be carried about the Church 3. to be carried about the streets 4. to be carried into the fields that the corne and grasse may grow 5. to be caried to the wars for the obtaining of victory 6. before the Pope when he goeth forth 7. at the comming of Kings into cities And which might more be added to houses on fire and to waters ouerflowing as Clement the fift cast it into the Riuer Tyber to asswage the swelling thereof Thus do these men as led with the spirit of lying triflingly deale with this blessed Sacrament and seeking too highly to extoll it make their vse of it vaine and ridiculous and when as euery good Christian should follow his master Christ they differ altogether from him He commanded Doe this in remembrance of me they in remembrance of the dead Christ tooke it and gaue thankes they breath vpon it Christ brake it they hang it vp in a pyxe Christ gaue it to his Disciples they most commonly eate vp all alone and so it is no communion properly so called of the faithfull together Christ took bread and gaue bread they take bread and giue flesh Christ gaue it to confirme faith they to redeeme departed soules Christ gaue it to bee eaten they to bee adored Christ spake plainely in a knowne tongue they in Latin which is not by the vulgar vnderstood Not to aske them therefore which is but lost labour what the benefit is wee say that it is the strengthening and refreshing of the soule More distinctly whatsoeuer benefit redoundeth to the corporall life from the Bread and Wine the like redoundeth here-from to the worthy receiuer by vertue of Christs body and bloud as before hath been particularly declared This made them in the Primitiue Church to seek so earnestly after it that though Christ in body was now absent from doing these good offices vnto them yet they might be supplied by this visible signe of his continuall presence to the worlds end Speciall benefits of the Communion Againe yet more distinctly wee haue hereby communion with Christ and through him with the Father wee becomming flesh of his flesh and bone of his bones as the bread and wine being eaten and incorporated into vs. 2. Strength of faith it being as it were an hand a mouth and stomack with these signes receiuing Christ as hath been said 3. All other graces and blessings which together are therby conueyed vnto vs this being the conduict through which we receiue Chrâ—st and all things also as he is heire of all 4. Communion with one another and with all the faithfull in all ages we becoÌ„ming by Christ one body though diuersly dispersed in the world as many cornes and grapes are brought together to make one loafe of bread and one cup of wine All which benefits are so great as that it should set a most sharpe edge vpon the desires of all men vnto this heauenly duty that euen for loue and earnest desire of these benefits we may gape after them as the thirsty ground for raine and neuer through neglect depriue our selues of such comforts when by Gods Minister they are offered Quâ—st What is required of them which come to the Lord Supper Answ To examine themselues whether they repent them truly of their former sinnes stedfastly purposing to lead a new life haue a liuely Faith in Gods mercy through Iesus Christ with a thankefull remembrance of his death and be in charity with all men Explan The benefit of this Sacrament being so great it is necessary to know how euery man may dispose himselfe hereunto that he may be made partaker of this benefit for this is certaine that all obtaine it not that eat this supper seeing there is an vnworthy as well as a worthy receiuing and the vnworthy eate and drinke their owne damnation For the worthy and right receiuing therfore a rule is here set downe of things to be done before and in the act of receiuing Before there must be an examination in the time of receiuing a remembrance or meditation to stirre vp thankfulnesse for Gods great mercy herein expressed The distinct consideration of which because it is so necessary I haue here subioyned in some distinct questions and answers Quest 134. What is required in those that come to the Lords Supper Answ To bee rightly disposed both before and at the receiuing hereof Quest 135. What ought a man to doe before his comming Answ To examine himselfe for his faith in Christ 1. C r 1â— â—8 Explan Let a man examine himselfe saith Saint Paul and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation where you see that vnder paine of damnation a man must prepare himselfe to the Lords Table and that hee is an vnworthy receiuer that prepareth not by fore-examination Such was the man that came vnto the feast without a wedding garment of whom it is said Bind him hand and foote Matth. 22.12 and cast him into vtter darkenesse Such pulleth vpon himselfe 1. Cor. 11. as the Corinthians sundry plagues and sicknesse and vntimely death And verily though there were no such danger great reason there is that euery man comming to this Sacrament should prepare himselfe 1. Because euery man is most vnfit and vnworthy to come thus familiarly to communicate with the Lord of glorie as when rhe Lord was to descend to giue the Law they were vnfit without a three dayes preparation to heare him speaking vnto them Wee are herein to imitate the most curious women when they came to any honourable place or meeting they spend much time in decking themselues and putting on all their ornaments and behold themselues in the glasse very diligently that nothing may be amisse or vnseemely In like manner seeing wee are to come into the presence of the highest
that are borne anew of the holy Ghost Strengthen our weak faith that we may certainely beleeue thy gracious promises of life and saluation that being assured of these best things and that thou hast giuen thy deare Sonne Christ vnto vs we may trust in thee for all other things also Inflame vs with loue of thy Maiestie who hast done so great things for vs And because wee cannot better expresse our loue towards thee then by the loue of our neighbour who is after thy image worke in vs the loue of our neighbour yea euen of those that be our enemies and hate vs. Send downe from heauen the fire of zeale for thy glory into vs so that with all earnestnesse we may seeke to aduance it let vs not esteeme of our owne liues in regard of thy glory knowing that such as honour and glorifie thee thou wilt honour them Giue vs sinceritie that in all things we may stand before thee and be vpright Cast vs down with true humility that in Iesus Christ thou maist lift vs vp make vs poore in spirit that thou maist inrich vs with the heauenly inheritance Temper vs with patience in aduersity whatsoeuer thy holy hand shall at any time lay vpon vs. Teach vs to be meek and gentle according to the example of our Sauiour that we may find rest vnto our soules Make vs temperate sober in the vse of thy good creatures holy as thou art holy heauenly as our hope is in heauen innocent and harmelesse in the midst of this crooked generation and fruitfull in all good works to the glory of thy Name Expell and driue out of vs whatsoeuer is an enemy to thy sauing graces blindnesse and ignorance infidelity and hardnesse of heart hatred and enuy coole and luke-warme affections hypocrisie and dissimulation pride and ambition impatience and discontent harshnes and intemperance prophanenesse and worldlinesse deceit and oppression with all other cursed fruits of the wicked flesh which hinder vs that we cannot do those things which we would and as a violent streame carry vs captiue to the Law of sinne Vnto this we are altogether vnable of our selues we know not what to doe but our eyes are towards thee Let the eyes of thy compassion be therefore opened vnto vs behold our weaknesse and put to thy helping hand to support vs draw vs and so shall we come vnto thee Sanctifie all meanes for our helpe furtherance thy Word Sacraments Prayer Meditations Conference and the like especially let thy loue renewed vpon vs this day stirre vs vp to such an answerable measure of true thankfulnesse as that hereby we may be whetted and haue such a new edge set vpon our desires as that we may goe through all hinderances and with all readinesse performe our dutie vnto thee And forasmuch as the night now approcheth wherein we are to enter into our beds as into our graues and there is no power in vs to rise any more or to saue vs from death and destruction O blessed God be thou our protector and Sauiour Bestow such a competent measure of refreshing by quiet sleepe vpon vs and so safegard and defend vs as that being preserued safe by thy prouidence and comforted by thy blessing wee may rise to morrow more able and willing to serue thee in our vocations And these graces we craue as for our selues so for thy whole Church and for euery part and member thereof especially for these Churches vnder the gouernment of our Kings Maiestie for his royall person and for all estates and degrees vnder him Lord look not vpon the crying sinnes of these miserable times bring vs speedily home vnto thee by true repentance and amendment of life and for thine owne glories sake still let the true religion flourish amongst vs confound all plots and deuices to the contrary Be pitifull to all our afflicted brethren be mercifull to all our kindred and more speciall acquaintance knitting vs all together by the firmest band of the Christian faith til being thus coupled together we grow vp to a perfect temple in the Lord and that onely for the merits of Iesus thy dearely beloued Sonne and our infinitely louing Sauiour and Redeemer Amen A Prayer for the Sabbath before publike meeting O Eternall God who hast commanded a double Sacrifice to bee offered euerie morning and euening vpon the Sabbath day we thy vnworthy seruants here humbled in thy presence in obedience to thy commandement according to our boundē duty desire to offer this double Sacrifice of praier in thy house the house of Prayer And we account it no small part of our happines that we may thus freely thus often come into thy holy presence for in thy presence is fulnes of ioy and pleasures for euermore Blessed be thy name O Lord that wee are yet continued in the Land of the Liuing and that with our life wee haue spirituall light without which our life were more terrible then death and that when we haue abused and walked vnworthy of the light louing darkenesse and liuing therein this glorious light is stil continued to enlighten our darkenesse and to guide our feete in the way of peace Good Lord sanctifie vs and dispose vs now aright seeing by thy prouidence we are this day to assemble and meet together in thy house that the beames of this light may shine amongst vs. Forgiue vs all our sinnes purge and wash vs with the blood of Iesus Christ that euen as the Israelites being washed and sanctified saw thy glorie vpon the mount so we may be fit to come into the same presence of glory Dispell in vs the thicke clouds of natural dulnesse that ouer-spread the eye of our mind so that the light though most cleare cannot breake forth vnto vs remoue that hardnesse of heart which maketh vs insensible and without feeling either of thy most grieuous threatnings or of thy gracious promises suppresse in vs all inordinate affections of anger malice hatred and enuy emptie vs of pride worldlinesse vanity and prophanenesse that as new borne babes we may desire the sincere milke of thy word to grow thereby Put into vs due consideration that we may take heed to our feete when we enter into thy house and not offer the Sacrifice of fooles Thus dispose vs O Lord to thy publike seruice and because a little leauen leaueneth the whole lumpe thy Sabbaths are defiled by vanity and worldly imployment euen when wee are gone from thy house mercifull Father restraine vs here-from helpe vs to consecrate this day as glorious vnto thee and to be sober in eating and drinking holy in conference and talking heauenly in meditation seeking in all things the best edification of our selues and others Open our hands to the necessities of our poore brethren and our hearts to haue compassion vpon such as suffer and be in misery That in all we may be to the praise of thy name keeping a most holy rest and in thy good time come to rest with