him Math. 10.28 who is able to destroy both body and soule in hell 3. For trust and confidence 3. Duty To trust in God Psal 20 8. Psal 125. they which trust in other things either men or horses strength or wit shall bee confounded onely hee that putteth his trust in the Lord shall stand stedfastly he shall be as Mount Zion that can neuer be moued Wherefore all other trust is straightly forbidden and this alone euery where commanded as being a most mighty and strong arme and tower 4. For seeking to the Lord by prayer 4. Duty To seeke vnto him by Praier Psal 50 14. which is also an action of the heart the lifting vp of the soule we are hoth directed vnto him saying Call vpon me in the time of trouble and J will heare and deliuer you and vnto him onely where it is said Thou shalt worwip the Lord thy God Deut. 6.13 and him onely shalt thou serue And by the examples of holy men mentioned in the Scripture of which not one is to be found negligent in this duty not one that did the Lord this dishonour to make the lifting vp of his heart common to any other Saint or Angell And truely there is great reason that wee should thus set vp the Lord in our affections For who is to be found so worthy of loue as he Iam. 1.17 seeing that he is our maker and euery good gift and euery perfect guift commeth downe from him the Father of lights and if excesse of loue require the like in those who are thus affected then the very loue of God towards vs if there were none other motiue may constraine vs to this excesse of loue towards his Maiesty Rom. 5. Psal 10.3 For he loued vs yet being enemies he loueth vs with that loue with which Parents doe loue their deare children Esa yea with greater then tender-hearted mothers for though they should forget their children the fruit of their owne wombes yet God will not forget his people Who so mighty as the Lord God Esa 40. Againe who is so terrible as the Lord and so worthy to be stood in awe of Princes are but grasse-hoppers and all the world but as the drop of a bucket in comparison of him When he commeth downe the earth trembleth and quaketh the brightest body of the Heauens for feare couer themselues with blacknesse His voyce is thunder casting downe the strongest things and making the very Hindes to calue for feare Psal 29. his breath a smoke and consuming fire his chariot the strong tempestuous windes for he rideth vpon the wings of the winde his rod an iron Scepter beating in pieces whole Nations as a potters vessell his eyes as flames of fire casting forth lightnings his hands such as that hee can span the earth and hold all the waters of the Seas within his fist the Heauens are his Throne and the earth his foot-stoole his armies are Angels twenty thousand thousands let him but begin to speake Exod. 20. Exod. 33. and all men will run away let him but shew himselfe and no flesh can liue yea let but one of his Angels come and we shall tremblingly fall downe like dead men Who then is to be feared like vnto him with him wee may take courage and say Rom 8.33 who can be against vs but hauing him against vs it will no whit auaile though all the world be on our side None to bee trusted in but God Prou. 23.5 1. Tim. 6.17 Moreouer what is there to be trusted in besides the Lord not riches for they haue wings like an Eagle and will flye away great substance is the vncertainty of riches not friends amongst men for they ebbe and flow as we be in prosperity or aduersity their breath is but in their nostrils as a light they are soone put out nor amongst the Saints departed for they know not of vs and of our cases not cunning wit Esa 64.13 for Ahithophels wit is soone turned into foolishnes not our owne strength courage and preparation for an horse is but a vaine thing to saue a man our strength is but as grasse that is soone cut downe and withereth The Lord only then is a sure Towre of defence a Fortresse and strong Castle to such as flye vnto him Of this had Iehoshaphat experience when his enemies comming vpon him he said 2 Chron. 20. Wee know not what to doe but our eyes waite vpon thee O Lord and so he put them to flight without striking one stroke And the like experience had Ananias and his brethren who did rather then fall downe before Nebuchadnezzars golden Image offer themselues to the fiery fornace being seauen times hotter then at other times because they knew that God was able to deliuer them and so escaped vntouched of the fire What should I further speake of Iaacob Ioseph Daniel the Prophets and Apostles Was there euer any that trusted in the Lord in vaine No verily examine all histories and you shall finde none But contrariwise Martyrs reioycing against their exposing vnto wilde beasts vpon tormenting racks and in the middest of fiery flames and oftentimes saued out of strong Prisons and the very iawes of death innocent soules wonderfully iustified and their aduersaries shamed men distressed and almost famished miraculously prouided for and whole Nations vniustly attempted by the proud enemy with helpe from Heauen deliuered and their enemies confounded and all this when they haue put their trust in the Lord. Gen. 17.1 Lastly can it enter into any reasonable soule to think that he had need to pray to any other sauing to the Lord only seeing he alone can thus powerfully saue needeth no helper Indeed when we seeke succour from humane wit counsell strēgth friends or allies it is good to make our side as strong as we can by seeking vnto many but grosse impiety because wee should thus ioyne vnto him fellowes and partners and thurst subiects as it were into the chaire of their Prince when he alone requireth all our heart we should giue room to others a thousand times inferiour to him when he commandeth that we should serue him only worship him we should sacrilegiously communicate our seruice vnto creatures also Neither doth it helpe which is alledged that we do not ioyn the creature with the Creator but only vse him in his place being neare deare vnto the Lord that through his mediation we may the rather be accepted for God is not lyke earthly Princes vnto whom a poore subiect vsually cannot haue accesse without the help of some neere about him or if he be he is like vnto the best onely such as the Emperour Rodulph was anno 1273. who was wont to say to those about him Giue leaue I pray you and roome Cant. 13. to my subiects to come vnto me for I was not therefore made Emperour that I should be shut vp from men as it were
of that which grew then of it owne accord Deut. 10.12 because they were in times past seruants and poore and had the liberty of tilling and sowing and reaping six yeares for themselues And he must needs be iudged an vnreasonable seruant who if he serueth so kind a master as that will allow him two or three dayes in a weeke for his own busines doth not willingly go about his masters worke the other dayes Reason 3 1. Sam. 2. The third reason infolded is taken from these wordes The seauenth is the Sabbath of the Lord thy God As if the Lord should haue said I haue specially marked the seuenth for mine owne holy and peculiar so that hee which shall presume to take that or any part of it and make it common by doing worldly workes or following vanitie is a thiefe and a robber vnto me euen as he which being an hired seruant taketh the time to follow his owne businesses wherein his master appointeth him to doe his worke Therefore as no honest seruant will thus vse his Master so no honest seruant of God will thus abuse the Lord for if a lewd seruant thus abusing his master cannot endure his presence though hee bee but a man how shall hee that presumeth thus to abuse the Lord indure when hee commeth seeing that if one man sinneth against another the Iudge shall iudge it but if a man sinne against the Lord there is none that dares plead for him Quest. 85. What are the reasons expressed Answ Two first from the Lords example who rested vpon the seauenth from all his workes of creation Secondly from his blessing inseparably linked vnto the hallowing of this day so that he that keepeth it holy shall finde it vnto his comfort a blessed day also The Reasons expressed Explan The Lord not content to haue interlaced the reasons of which it hath beene already spoken addeth further weight of reason For in sixe dayes the Lord made heauen and earth and rested the seauenth c. Reason 1 Ioh. 13. First from his owne example who hauing finished the great worke of the creation vpon the sixe dayes rested the seauenth and for a memoriall heereof hath commended the care of this rest to all his louing subiects euery seauenth day throughout all generations As if hee should haue said I command you O people nothing but what I your Soueraigne Lord haue done before you who when I had made the Heauens the earth the Seas and all creatures rested from this my labour and recreated my selfe in the beholdiog of that I had done follow me therefore and doe likewise after the labour of sixe dayes rest and refresh your selues by sweet and heaueely contemplations and exercises that so in all ages to come ye may be knowne by your holy rests as by my cognizance to be my people and true subiects This reason Christ vseth to his Disciples to perswade humility saying If I your Lord and Master haue washed your feet then ought ye also to wash one anothers feet And very apt are all men to bee led by examples especially of great ones according to that Regis ad exemplar totus componitur orbis After the Kings example the whole world is framed If the King were maimed in any member Fu. Solin Pompen Mela. or had but one eye amongst the Aethiopians they would all willingly make themselues herein like vnto him though to their great paine how much more should all the people of the Lord bee led by his example be like vnto him in keeping holy rests wherin he rested Reason 2 Esa 58.13 â—4 Secondly from the blessing annexed vnto this day being hallowed and kept holy The Lord blessed the seauenth day and hallowed it So that if thou be faithful in the obseruatioÌ„ of this day thou shalt not lose thy labour for hallowing this time hath alwayes Gods blessing accompanying it according as more fully it is promised by the Prophet Esay If thou turne away thy foot from the Sabaoth c. Thou shalt thou delight in the Lord and I wil cause thee to mount vpon the high places Chap. 56.2 And againe Blessed is the man that doth this and the Son of man that layeth hold on it that keepeth the Sabaoth and poluteth it not And it is commonly seene that such are blessed men blessed with diuine knowledge and blessed with all the fruites of sauing faith Iustice innocencie and true mercy and blessed with a diligent endeauour about all holy exercises and this is to those that see it the greatest blessing for blessed is that man that exerciseth himselfe in the Law of God Psal 1.1 and meditateth therein day and night If then this Law be so ancient and such as hath beene obserued from the first beginning if it be most equall and indifferent if it bee an entring vpon Gods peculiar right to breake it if the Lord hath gone before vs in the rest of this day in his owne example and if it bee a blessed day also to such as keepe it aright and redounding to their exceeding great good and comfort then rouze vp your dull hearts cast off the clog of worldly thoughts and businesses and lift vp your spirits to the highest Spirit in the due keeping of this holy day Quest. 86. Which is the first Commandement of the second Table or the fifth of the Law Answ Honour thy father and mother that thy dayes may bee long in the land which the Lord thy God giueth thee Quest 87. In which Commandements doe you learne your duty towards your neighbour Answ In the sixe latter Commandements which be of the second Table Quest What is thy duetie towards thy neighbour Answ My duty towards my neighbour is to loue him as myselfe to doe to all men as I would they should doe to me to loue honour and succour my father and my mother to honour and obey the King and his Ministers to submit my selfe to all my goueenours teachers spirituall pastors and masters to order my selfe lowly and reuerently to all my betters To hurt no body by word nor deed To be true and iust in all my dealing To beare no malice nor hatred in my heart To keepe my hands from picking and stealing my tongue from euill speaking lying and slandering To keepe my body in temperance chastitie and sobernes Not to couet nor desire other mens goods but to learne and labour truly to get mine owne liuing and to doe my dutie in that estate of life vnto which it hath pleased God to call me Explan All these recited particular duties are by me to be prosecuted hereafter in the explication of the seueral coÌ„mandements of the second table I shall not need therefore to adioyne any literall comment vpon them here but rather remit the Reader to obserue theÌ„ in the branches of streams wherto they seuerally belong Now for the methodicall handling of the second Table I will invert these three questions thus the last
sinfull course of life which they might haue amended in them by teaching charging reprouing and requiring better things at their hands and leading them on by a good example For this as hath been shewed is their dutie as it is to furnish them with things necessary for the bodily life and therefore as in the denying of these they which are vnder their gouernment perishing their blood shall be laid to their charge so is it when they deny them meanes necessary for their soules and much more if they giue them the poyson of bad counsell or bad example this murthering of soules shal be charged vpon them 3 Neighbours And lastly euery neighbour that giueth his neighbour drinke to make him drunken that stirreth vp one against another to sighting and quarrelling and generally if hee enticeth to any sinne or doth countenance and fauour and defend it to the heartning of a man on therein euery of these waies he is the cause of the destruction of his neighbour and shall answer as a soule-murtherer For this is taxed in Gods word as an high offence Habbac 2.15 Woe be to him that giueth his neighbour drinke that is to make him drunken and it is set downe as an height of sinne Rom. 1.31 Which not onely doe such things but fauour such as doe them And good reason seeing euery man is bound to keepe his neighbour as much as in him lieth from sinne otherwise he is censured as hating his brother For Thou shalt not hate thy brother in thy heart Leuit. 19.27 saith the Lord but rebuke him plainely â—nd not suffer him to sinne Oh then how shall hee answer it that prouoketh his brother to sinne without doubt hee shall be iudged as an hater yea a murtherer of his brother at the last day Quest 93. What is here commanded Answ Out of the loue that we beare to our neighbour as much as in vs lieth to preserue his life and health and specially the life of his soule by good counsell exhortations admonitions and the like Explan The duty here commanded ariseth from the consideration of the sinne forbidden for if it be forbidden to murther then it is commanded to saue life because he that saueth not life when it is in his power is guilty of murther Now as murther is either of a mans own self or of another man so the duty that we may be free from the guilt of any murther is to endeauour to saue both a mans owne life and the life of another man 1 To saue our owne life by flying in time of danger First then thou art here bound to preserue thine owne life by the vse of all lawfull meanes 1. In the time of danger flying from one place to another whether the danger bee by persecution as Dauid was indangered by Saul and therefore fled from him and as Athanasius an holy father of the Church hid himselfe a long time when he was sought for to the death by the Arians and as Eliah long before fled from Jezabel 1. King 19. or if the danger be by famine as Abraham Isaack Iacob Naomi and other holy persons haue commonly done or if there be danger by the plague the chiefe cure of which deuouring euill next to repentance is to change the aire and that speedily not in an opinion to be safe from Gods stroake but in obedience to his wil who would haue vs to preserue our liues by all lawfull meanes in the time of danger And a principall ground of all this is that commandement of our Sauiour Matth. 10.23 If they persecute you in one City flie into another and the speciall command vnto Eliiah in the time of famine 1. King 17. Gen 12. Gen. 20. and the Lords manifest approbation of Abrahams flying then comforting him and taking his part against Kings If it be demanded but may Ministers flie in the plague-time and leaue their people Answ That Ministers may flie in time of danger Without doubt they may if it bee Gods will to preserue themselues for the greater good of the Church whereas if they should harden themselues and stay amongst the infected there were apparant danger of being cut off and so to bee preuented of doing further good in the Church 2. By vsing lawful meane in times of sicknesse Esay 38.21 Secondly in the time of sicknes keeping thy selfe warme and taking such things as whereby thou mayest be freed from the matter of thy disease and by Gods blessing bee restored Thus Hezâ—chiah that was sick vnto the death is bidden to take a â—umpe of drie figs and lay it vpon the boile 3. To defend our selues with our best force Thirdly being set vpon by wicked men or by the enemy defending our selues with our best forces 4. By vsing lawfull recreation Fourthly by vsing lawfull recreation at lawfull times by some extraordinary motion of the body or otherwise chearing our minds and spirits with the vse of pleasant pastimes that are in themselues indifferent Such is shooting of which mâ—ntion is made in the holy Scriptures â— Sam. 1.18 He bad them teach the children of Israel to shoote as it is written in the booke of Jasher And Musicke Nehem. 7.67 Iudges 14 9. vnto which many were brought vp and propounding of riddles and the like But heere is no tolleration for gaming meerely for gaine which in stead of recreating distempereth the mind and body and is commonly accompanied with many foule sinnes To preserue another mans life 1. By almes-deeds Iob 3 9. For the life of another man This is preserued 1. By almes deeds where necessity doth require for thus Iob saith that hee had not seene any perish for want of cloathing c. and some there are in this danger continually vnlesse they be relieued and he that seeth it and hath wherewithall to helpe them but doth not if they perish is guilty of their death 2. To helpe in time of danger 1. King 18.13 2. By rescuing and helping a man in any danger as Obadiah hid the Prophets of the Lord in caues to saue them from Ahab and Iezabel in time of persecution 3 By patience and meâ—knes 3. By patience and meekenesse preuenting quarrels and bloudshed that doth otherwise often times follow The parts of this gentlenes and meekenes are 1. Soft answers when any meanes be vsed to prouoke vs Prou. 15.1 for a soft answer putteth away strife Dauids fury was calmed when Abigail came vnto him with gentle and pleasing words and without doubt seruants and children might escape many cruell blowes if they would frame their tongues to this soft answering 2. A stayed temper of affections whereby wee are not suddenly moued and for trifling matters neither doe wee keepe our anger as hath beene shewed already Be slow to anger and let not the sunne goe downe vpon thy wrath for thus is this dangerous sinne preuented which for want of this stayd temper many doe
commonly runne into 3. A disposition alwayes to interprete such things as are done against vs in the best sense that wee can as it is noted to bee the property of loue It thinketh not euill 1 Cor. 13.5 for by a misconstruction men are often prouoked causelesly to sinne against their owne soules or when small matters are aggrauated and accounted greater 4. A loue of peace and seeking it with all men as much as may be according to the precept As much as in you lyeth Roâ— 12.8 haue peace with all men And againe Dost thou desire to liue long and to see good dayes refraine thy tonge from euill Psal 34.12 and thy lips that they speake no guile cease to doe euill learne to doe well seeke peace and ensue it 5. Lastly a minde content for the loue of peace sometimes to depart with a mans right as Abram the vncle Gen. 13. Math. 17. gaue Lot his nephew his choise being content that part which hee left and Christ when he had proued that hee was not to pay tribute or poll money did notwithstanding pay it being demanded By interring and timely bringing to the buriall dead bodies of Christian people or others which being vnburied would be noysome and preiudiciall to the liues of the liuing Wherefore Abraham prouideth a place to bury Sarah in But this taxeth not the hanging vp of paricides or other notorious murtherers in chaines without buriall who are vnworthy of the honour of Christian buriall And this duty doth more properly belong to the fift Commandement 1 Pet. 2.2 Ro. 10.14 Now as there is a spirituall murthering as well as a corporall so there are duties to be done to preserue the spirituall life and first to preserue thine owne thou art bound to desire the sincere milke of the word as S. Peter saith that thou maist grow thereby 1 Pet. 2.2 Rom. 10.14 attend the preaching hereof whereby faith may be wrought and confirmed and that with all diligence as it is to bee preached in season and out of season thou must hide the word in thy heart by serious meditation as Dauid did Psal 119.11 Cor. 3.16 and let it dwell plenteously in thee pray continually for grace and reuerently receiue the Sacraments and vnto all these ioyne obedience be doers of the word and not hearers onely deceiuing your selues If any of these things bee neglected Iam. 1.22 thy soule cannot liue thou destroyest thy selfe euerlastingly To preserue the life of the soule To preserue thy neighbours spirituall life 1. If thou be a minister teach exhort rebuke vse all meekenes discretion and diligence in doctrine and life to keepe in the right way to bring in such as are out to strengthen the weake to comfort the faint-hearted to curbe the vnruly to informe the ignorant and erronious and to further the sanctification saluation of all 2. If thou beest a Iudge a ruler or a magistrate in executing iustice seeke not onely in regard of temporall punishments to make men affraid of sinning but much more because they shall thus damne and destroy their owne soules commend an honest and deuout course of life both by word and example so as S. Paul saith to Timothy thou maist saue both thy selfe and many others 3. If thou be father or mother master or priuate gouernour teach and season youth in good things betimes command them with Abraham to walke in the way of the Lord instruct them in the grounds of religion out of the holy Scriptures euen in their childhood with Timothies grandmother chastize them duly when they sinne against God as Ely did not and in all things bee an example of holinesse vnto them bringing them to the publike place of Gods worship and praying earnestly for them with Elchana and Hannah and thus thou shalt dedicate them with Samuel to the LORD and well prouide for the saluation of their soules Heb. 3.13 Leuit. 19.27 4. If thou be a priuate person exhort such as are backward and prouoke vnto loue and good workes reproue such as offend and suffer them not to sinne such as are forward in goodnesse incourage with the Kingly Prophet who saith I was glud when they said Psal 1 22. 1 Cor. 10â— let vs goe vp to the house of the Lord and by no meanes lay any stumbling-blocke before thy brother by which he should fall and perish and thus many priuate persons to their great ioy saue the soules of others whilest others carelesse of these duties like Cain haue murtherous mindes and say am I my brothers keeper Quest 94. What is the seauenth Commandement Answ Thou shalt not commit Adultery Quest 95. What is heere forbidden Answ First all outward vncleane actions of Adultery Fornication c. Secondly all filthy and vncleane speeches songs and Bookes and Ballads of this sort Thirdly all incontinent thoughts and lusts of the heart Fourthly whatsoeuer is an occasion of vncleannesse as surfetting drunkennesse and idlenesse c. Mat. 5.28 Explanat The sinne heere forbidden is not onely the act of Adultery but whatsoeuer is any way against chastitie or sobernesse either in deed in word or in thought directly or indirectly as a meanes of sinning heere against For thus large our Sauiour sheweth the extent of this Commandement to be where hee saith Whosoeuer looketh vpon a woman to lust after her hath committed adultery with her in his heart stretchihg this commandement to the very thoughts and the meanes of such wicked thoughts a wandering eye Gen 19.18 First therefore this commandement is broken by vnclean actions of euery kinde whether by beastiality Leuit. 18.23 or by vnnaturall lust Rom. 1.26.27 and so foule an euill is this as that the Lord hath done more against it euen in the view of the world then against any other sinne sweeping away euen whole Kingdomes with fire and brimstone from Heauen not sparing any of that impure people and continuing the memoriall of his iudgement vnto this day by the dead sea which is there by the apples outwardly faire hauing nothing within them but smoke and by the generall desolation of the Countrey voyd of euery liuing creature Deut. 22.22 Or the act of vncleannesse is committed with a man or woman married or betrothed and this is adultery which is also so foule as that the punishment appointed is death If any man bee found lying with a woman married to a man then they shall dye euen both twaine to wit the man that lay with the wife 23. and the wife If a maa bee betrothed to an husband and a man lye with her then shall yee bring them both out to the gates of the Citie and shall stone them with stones to death And good reason that adultery should bee thus puninished because it is an abhominable sinne diuers wayes Against adultery 1. It is a breach of a most sacred couenant made before God and the congregation of his people in most sollemne
cause he is called by the Prophet the Spirit of power Esa 11. 2. 1 Duty To keepe our bodies pure 1 Cor. 6.19 The duties of this faith are first to keepe our bodies holy and pure as temples of the holy Ghost and not to defile them by vncleannesse for our bodies are his temples as the Apostle teacheth This therefore wee are to doe with all readines as they to whose houses the King vouchsafeth to come or some great person by whose comming they are like to be bettered in their estate all their life after they will not haue any noysome or vncleane roome but their very entrances and courts shall be fit to giue contentment vnto those worthy guests for Gods Spirit is the King of heauen by his comming he makes vs the members of Christ but no dunghill is so loathsome as a body defiled by vncleannesse The body by whoredome is taken from being the member of Christ and made the member of an Harlot 1. Cor 6 1â— the temple of the holy Ghost is made a stewes Wherefore let this and all smell hereof in thoughts incontinent and speeches filthy be farre remoued otherwise there is no faith in the holy Ghost When Christ found in the Temple at Ierusalem Mark 11.15 which was made but of stone buyers and sellers mony changers that made the house of God but an house of merchandize he waxed so angry that he whipped them all out and ouerthrew their tables how much more then will hee disdaine and scourge those that make the Temple of the holy Ghost this liuing Temple not an house of merchandize but a sinke of filthines and vncleannes On the contrary side when the materiall Arke was entertained into the house of Obed-Edom 2. Sam 6.21 the Lord blessed him and all that he had exceedingly how much more then will he blesse vs if we entertaine more nearely into the house of our body not an Ark made of Cedar wood but the Lord hereof himselfe the holy Ghost which is when wee keepe our bodies holy 2 Duty To beleeue the Scriptures The second duty is to beleeue without doubting whatsoeuer is contained in the holy Scriptures because that all were giuen by inspiration of the Holy Ghost and were set forth by holy men not of any priuate motion 1. Tim. 3.16 2. Pet. 1.21 but as they were moued by the Holy Ghost Now we cannot then beleeue in the Holy Ghost but we must also beleeue whatsoeuer comes from him We are therfore generally to beleeue the promises the threatnings the histories here contained to be true the doctrines precepts and prohibitions to be of God and necessarily to be obeyed particularly we are to beleeue places mysticall which passe humane reason and places seemingly repugnant in themselues in the reconciling whereof we cannot be so fully satisfied Such things as be historicall wee must not hold parabolicall as Porphyrius did the booke of Iob because he could not conceiue how so strange an history should be true Such things as be more vnpleasing we must not hold to haue come from an euill God and the more pleasing and sweet onely from our good God as the Manichees and Marcion did the old Testament for which they reiected it and receiued onely the new Such things as were written by men formerly scandalous but after their conuersion holy vertuous are not therefore to be reputed as vnworthy our beliefe as the Seueriani and the Ebionites did all the Epistles of Paul Such things as were written after not concurring in all circumstances with the former are not to be reiected as the Ebionites did all the Euangelists but Mathew and Cerinthus all but Marke And if there be any other that haue done the like they haue in stead of beleeuing in resisted the Holy Ghost and are therefore to be abhorred As for all such as truely beleeue in the Holy Ghost I may more confidently vse the words of Paul vnto Agrippa Act. 26.27 I know that they beleeue all the writings of the Prophets and Apostles and whatsoeuer pen-men of the Scriptures 3. Duty To vse our gifts to the honour of God The third duty is to vse all our gifts to the honor of God who is the holy Ghost from whom we receiue them all whether wit and learning whether agility and aptnesse whether courage strength and magnanimtiy or eloquence or diuers languages or any other for it is the Holy Spirit of God that makes men able to the duties of their callings as wee haue heard in the seuenty Iudges ioyned with Moses and in Aheliab and Bezaliel c. and as the Apostle doth more then affirme saying 1. Cor. 4.7 What hast thou that thou hast not receiued If then thou abuse thy wit vnto deceite thy power to tyranny and oppression thy language to ostentation thy learning to pride thine agility to cogging and cheating thy magnanimity to stoutnesse and stubbornnesse against Gods Word thy strength to strength of drinking Wine and of powring in strong drinke what dost thou else but turne the weapons wherewith the Spirit hath armed thee against thine enemies vpon his very face as if thou shouldest take the sword by a friend offered vnto thee in thy great necessitie and seeke to sheath it in his bowels Let vs therefore flye such monstrous ingratitude and vse our gifts according to his good pleasure let our learning wit and best cunning be strained to further our own and the sanctification of others let our might power and courage be bent for the strengthening and the encouragement of the feeble and faint-hearted let our agility and aptnesse be forced to a readinesse vpon all occasions of doing good 4. Duty To submit our selues to Gods Spirit The fourth duty is to submit our selues in all things to the gouernment of Gods Spirit and not to sticke in our owne wayes nor to follow the sway of our owne natures for whom should wee rather followe and bee ruled by then he vpon whom we place our confidence whom we beleeue to be the leader into all truth and our Guide For if we follow our owne thoughts they will deceiue vs 2. Cor. 3.5 We cannot thinke a good thought if what we imagine to be best we shall fouly erre for all the imaginations of mans heart are onely euill continually Gen. 6.5 Se what Gehazi gained when he thought by following his owne way 2. King 5 to get him geat riches and in the heart condemned his Master Elisha of folly and nicenesse who was led by Gods Spirit in refusing againe for doing a miracle vpon Naaman 1. Sam. 15 Looke vpon the misery into which Saul the King brought himselfe when he thought to deale more wisely in the matter of the Amalekites then Gods Spirit by Samuel directed him for he thought to please God well enough by sacrifices and to enrich himselfe also by that which God had appointed to perish by sword and fire And no lesse
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
cleane broken off wee are put from him and without all pitty must endure the euer-burning flames of hell fire 4. Duty To doe good vnto all Gal. 6.10 The fourth duty is to doe good vnto all but specially to those of the houshold of faith as the Apostle warneth because of our communion with them and that not onely in distributing our temporall goods but our spirituall in being like affected towards them reioycing with them that reioyce and weeping with them that weepe For in the members of our body to vse the Argument of the Apostle Can one be pained and not all of them in like manner grieued so in the spirituall body of Christ of which wee professe our selues members there can be none grieued but it must bee our griefe also none comforted but it must bee our comfort also And if wee be thus affected towards one another wee shall need no spurs to pricke vs forward to any duty of loue towards one another but Ministers will preach diligently to inlighten their fellow members people will pray heartily that a doore of vtterance may be giuen vnto them neighbors wil not suffer one another to sin but plainly rebuke vice the forward in matters of religion will not suffer others to bee slacke but prouoke them to loue and good works the stayed will not suffer the vnruly to goe on in their inordinate courses but restore them in the spirit of meekenesse the rich will not suffer the poore to perish for want of food but relieue them they which haue plenty will supply the necessities of such as suffer through scarcity euen beyond that which they are able and all this readily and cheerefully because it is to the benefit of our common body of which wee are all members alike Neither is this all but in thus doing we do wonderfully please our deare Sauiour and shall haue it remembred at the last day to our vnspeakable comfort Math 2â— Wherefore let our hard hearts breake within vs let them resolue into bowels of compassion towards the poore and let our security in regard of others become anxious carefulnesse for the keeping of them vpright in the way of righteousnesse 5. Duty To be comfortable in distresse Heb. 4.15 The fift duty is to bee comfortable in all our sufferings whether by persecutors or slanderours by sicknesses or lâ—sses by pouerty or wants because our head Christ is not without a Sympathy and feeling of these miseries and will not suffer vs to be tempted heereby beyond that we are able but will giue the issue together with the temptation Was it not a wonderfull stay to the mindes of the Disciples when Christ told them Math 10. Hee that receiueth you receiueth mee and hee that receiueth me receiueth him that sent me And on the contrary side to those that do contrariwise Did it not confirme Paul much becomming a Preacher of the Gospell to heare that they which persecuted the Christians did persecute Christ himselfe Doubtlesse it did Likewise then should it confirme and comfort vs in all our troubles and crosses If any man were so neere vnto the King and so great in his fauor as that whosoeuer dares to touch him it were as good for him to touch the King himselfe hee would bee secure in all wrongs and iniuries done vnto him But wee are so neere vnto the King of Heauen as that whosoeuer toucheth vs goeth about to pull the signet out of his right hand and toucheth the apple of his eye Esa 49.15.16 What ioy and comfort then should wee exexpresse euen in the time of our tribulations seeing that when wee suffer Rom. 5. the Lord is grieued who will not hold his peace for euer but as a mighty Gyant waked out of his sleeep will surely come forth and smite all his enemies with a great destruction and with Sampson shake off the cords and ropes of all miseries as threds burnt in the fire 6. Duty To lead an heauenly life The sixth duty is to leade an heauenly life whilst we liue vpon earth because there is a communion betwixt vs and the Saints in heauen And this is by hauing our hearts lifted vp to heauen by meditation by setting vp Iaacobs ladder to Heauen by prayer by hauing our mouthes seasontd with speeches of Heauen and of heauenly things by making vnto vs wings with the Angels for swiftnesse and readinesse in doing Gods will by being fiery through zeale with the Seraphims for Gods glory If wee looke well about vs all things consent together to worke in vs this heauenlines our Father is in Heauen our head and husband Christ in Heauen the Prophets and the Apostles with the rest of our fellow-seruants in Heauen our riches our ioy and our crowne in Heauen and our deare Country and pleasant dwelling places no where but in Heauen How is it then that wee so farre forget our selues as to bee sensuall and earthly and haue so little sauour of heauenlinesse in vs Why doe wee not hang downe our heads and bee ashamed that the Lord should see our hearts and tongues so basely taken vp so estranged from our deere Husband Father Brethren and Countrey where so excellent things are prouided for vs Quest 45. What meane you by the forgiuenesse of sinnes Answ That wonderfull grace of God in Iesus Christ whereby he accounts of sinne as if it had neuer beene committed Explan We shall not neede to be so large about this Article because it is easie to be vnderstood The meaning is nothing else but as is laid downe in the answere viz. that the Church of God and euery member thereof hath all their sinnes so done away that they shall neuer be laid vnto their charge no more then if they had neuer by them beene committed and all this through the meere grace and onely mercy of God in Iesus Christ Proofe For the proofes of holy Scripture here is plainely set downe First that the forgiuenesse of sins is a wonderfull fauour for He is blessed saith the Psalmist Psal â—2 1 to whom his sins are forgiuen and good cause is there why he should be counted blessed indeede who attaineth vnto this seeing that he is forgiuen ten thousand of talents of which he was not able to pay one penny and so stood euery houre in danger to be cast into prison to lie there in misery perpetually Maâ— 18.24 Deut. â—7 Againe he is deliuered from the curse of God which attendeth vpon sinners for Cursed is he that continueth not in all things written in the booke of the Law to doe them and this curse is death according to that Rom. 6 The wages of sinne is death the death of the body which is terrible for death came in by sinne and all such punishments as doe hasten vnto and be fore-runners of this for Rom. 5. Lament 3 3â— man suffereth for his sinnes and which is most terrible of all the death of the
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
euen as the holy Scriptures yea which is horrible before them and against them It is a farre greater wickednes accounted amongst them to omit auricular confession once in the yeare which was inuented by man then to leade a vile life all the yeare long to taste a little flesh vpon the Friday then to wallow in the filthy sin of vncleannes that a Priest be coupled vnto one lawful wife then that he defile himselfe with many whores Pap. pharis cap. â—7 to neglect a vow of going on Pilgrimage then to breake the necessarie vow of obedience in diuers Morall and Christian duties to God and man c. and therefore whereas any light punishment sufficeth when Gods lawes are broken such as breake any of their traditions are punished with imprisonment banishment death Neither doth it make any whit the more for their iustification whereas they pretended them to be the Traditions of holy men and ancient for this was the colour of the Pharisies theirs were the Traditions of the Fathers yet they were threatned for teaching and following them as Papists doe at this day Yet on the other side this hindreth not but that a true Christian Church may without any imputation of Idolatry inuent according to Ecclesiasticall prudence and impose decent circumstances of time place habit and gestures for the outward clothing of Gods worship so they be neither burthensome in multitude nor superstitious nor vnsauorie but tending to edification good order and comlines whereby the sincere inward worship may be not choaked but cherished Such are those which our blessed Mother hath thought fit to reteine as being vsed of old in the purer age before the corruptions of Popery crept in but as for the later Ceremonies which are the very spawne of Romish superstition our Church hath most piously and wisely cast them out of her doores I pray God and hope they shall neuer rush in againe Iohn 4.20 Secondly an Idoll is worshipped and not the true God when as men rest in the outward work of his seruice without the truth of heart and spirit For God is a Spirit and all true worshippers worship him in Spirit and in truth As the Apostle saith of comming together to the holy Communion 1. Cor. 11.20 When ye come together into one place This is not to eate the Lords body So is it of all other duties the outward hearing and preaching of the Word the outward praying singing and giuing of thankes are not alwayes acceptable seruice vnto God but when the life of the Spirit and heart is annexed The drawing neare with the lips when the heart is away is abomination to the Lord. And herein againe are they of the Church of Rome to be taxed for that they place the worship of God in outward things in kneeling knocking crouching kissing crossing repeatings praying vpon Beades sprinkling with holy water going on pilgrimage c. and some dull and ignorant people of our Church which serue God with the bare reciting of the Pater noster Creed and ten Commandements with resorting to the place of his worship and inwardly profiting no more then stocks and stones All these and the like doe please the Lord no better with their seruice then Kain did with his sacrifice or the Iewes imperfect offering Lastly an Idoll is worshipped and not the true God when men presume to compasse about the Lords Altar with vnwashen hands when they come impenitently to doe any holy duty For the Lord professeth that he is not delighted in any such seruice yea that he requireth it not yea which is more that it is abomination vnto him Wherefore he dealeth with the Iewes in this case by his Prophet Esay Esay 1.12 as a man would deale with his professed enemy who notwithstanding maketh a shew of loue by offering his best seruice he sendeth him as it were to meete them vpon the way and to stay them from their incense and Sacrifices new Moones and Sabbaths bidding them to bring no more oblations in vaine and professing that hee is weary of their solemne Assemblies c. and the cause hereof was for that their hands were full of bloud that is they liued impenitently in oppression and wrong and other heynous sinnes Now if God be not serued but grieued and made weary by being thus serued what else can it bee but an Idoll vnto which homage is done when holy duties are vndertaken by wicked persons liuing and proceeding in their sinnes Whence wee may see the fearefull estate of sinners which make a trade of wickednesse they runne still more into sinne euen into the worshipping of an idoll when they would be holyest when they would giue God honour they doe most dishonour him when they would bring a present to pacifie his wrath they make him more angry and to bid them bring no more oblations in vaine Wherefore whosoeuer thou art that wouldest please God by doing the parts of his worship present him first with a broken heart and contrite Spirit for thy sinnes as Dauid did Psal 51. Luke 16. wash the feete of the Lord with thy teares as Mary Magdalen did be deiected and haue a sense of thy sinnes foulenes as the poore publican had Rom. 7. let there bee an hatred of that which thou hast done as in Paul let there be a forsaking of sinne as in him that shall haue mercy Prou. 28.13 and then shalt thou bee like to bring an acceptable present and not to depart without thy full load of mercy and iustification Quest. 60. What are wee heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word The duties of this Commandement Explan This duty of doing all the parts of Gods worship according to his will c. doth necessarily follow vpon the contrary forbidden viz. the following of our owne heads in the seruice of God for if we may not make our phantasies the rule of our doings then certainely Gods word alone must be our rule in all things Againe our God is so wise and prouident for our good as that it cannot but be a great disparagement vnto his care ouer vs to thinke that he hath left vs at sixe abd seauen in matters of so great moment as the parts of his worship be In the old Testament the temple was distinctly plotted out and all sacrifices particularly prescribed Matth 6. And in the new Testament the Lord directeth his Disciples not only in the matter but in the maner of fasting prayer 1. Cor 11. Chap. 14. and giuing of almes Saint Pauâ— setteth downe the maner of rightly comming to the holy Communion and how the word is to be preached and heard But yet there is difference for matter of circumstance betwixt the old Testament and the new Gal. 4. In the old as in the infancy of the Church euerie particular is set downe about euery duty for that was the time in which they
tedious and thinke that they keepe the Sabbath as well as any other or as they need to doe and more especially if there be nothing but diuine seruice at the Church But let all such know their errour and repent of it they doe indeed sanctifie the Lords day but it is not after the Lords but their owne manner and therefore cannot be accepted of no more then a master can accept of the best indeauours of his seruant at home at that time when he appointeth him to trauell about his busines abroad For the Lord doth now appoint thee to attend him in the publike place Acts 3. hee hath now imployment for thee there Christ himself the holy Prophets and Apostles lurked not at such times in corners or in priuat houses but went vp to the Temple to pray to preach to conuerse with Gods people in publike duties Acts 2 41. Here is the place where Gods ordinance is chiefely vsed and only at the times appointed heere the Lords presence is promised here hath his glory euer shined by the conuersion of soules and sometime of thousands at once Let the proud seperatist therefore goe by himselfe now into corners as ouer-iust in his owne esteeme to come with others to Gods ordinance in publike let the idle or daintie Sabbath-keeper stay at home in his blind priuate deuotion and the ouer scrupulous absent themselues from Church in the case of no preaching at that time let those contemne publike prayer that know not Gods house the Church to be the house of Prayer But let all that feare the Lord feare thus to peruert the Lords day least in so doing sinne lye at their doores The second head Head 2. Forgetfulnes of the Sabbath vnto which I referre the prophaning of the Sabbath is all forgetfulnesse of this day vpon the sixe either in generall in any of them or in particular the day before according to our distinction when I spake of the dutie in the word Remember and it may haue reference also to the Sabbath past Remember how holy thou wert then what rules of holines thou wert then taught how thou didst then make shew of a good disciple of Christ when thou sattest to learne thy lesson of him as Saul who fell downe before the Lord and said Lord what wouldest thou haue mee to doe Acts 9. 1. Sam. 2. and as Samuel Speake Lord for thy seruant heareth Least doing contrariwise in the weeke-dayes after and as one that rather listeneth to Satan and to thine owne corrupt heart thou be condemned out of thine owne mouth for drawing neere vnto God with thy lips but hauing thine hart farre estranged from him The third head Head 3. Neglect of inferiours vnto which I referre the prophaning of the Sabbath is by leauing such as are vnder our gouernment to their owne vnbridled and licentious liberty vpon the Sabbath day which is no small fault in parents masters and gouernours For whilst euery priuate man doth thus neglect his domestick charge the minister may preach reproue admonish and teach but little wil it profit to bring them to the right obseruation of Christian duties Besides doth it not grieue any good parents or masters to see their children or seruants miscarry and come to misery but to be negligent of them at these times is the right way to bring them to all lewdnesse and consequently to smart and misery for which they may also then with heauy hearts thanke their gouernors that were too gentle and remisse towards them 1. Sam. 2. as Ely was vnto his children whose lamentable estate in his children and posteritie what hard heart can reade of without relenting Quest 83. What be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words for in sixe dayes the Lord made heauen and earth the sea c. Quest. 84. What are the reasons infolded in the commandement Answ Three 1. Because the law of the Sabbath is ancient and was of force in Paradice before mans fall 2 Because it is most equall the Lord allowing vs sixe dayes for our worldly affaires and requiring but one of seuen for the workes of his worship 3. Because the seuenth is the Lords peculiar day so that without sacriledge we cannot any way prophane it Reasons infoulded in this Commandement Explan This commandement being of maine and speciall vse for the furthering of true godlinesse and such as vpon which the rest of the law hangeth is therefore both placed in the middest and because man naturally is most vnapt to bee moued with the reuerence hereof fortified with many reasons beyond the rest Which reasons are euery one of great force partly infolded and not distinctly placed out of the words of the commandement and partly expressed and set downe at large by themselues Reas 1 The first reason infolded is taken from the word Remember as if the Lord should haue said Howsoeuer all the rest of these lawes haue hitherto passed without such expresse mention especially when mans nature was vncorrupt in Paradise yet this law of the Sabbath was expressely giuen at that time and now I giue you warning only to remember it as most ancient and euer vsed amongst all my deuout people so that if old customs wil beare any sway with you the very remembrance of this must needs be of force to moue you to keepe holy my Sabbaths Or else Remember is a reason of force because it is a note of special charge for the duty vnto which it is prefixed For when a master commandeth his seruants diuers things and would chiefely haue some one thing done hee impresseth it with this word remember as if hee should say I would not haue that neglected or forgotten by any meanes If therefore any earnest speciall charge giuen by the Lord be of any force with thee if the old custome of Gods Church euer since the creation bee of any force doe not prophane but keepe holy the Sabbath day Reason 2 Gene. 2. The second reason infolded is taken from these wordes Sixe dayes shalt thou labour c. as if the Lord should haue said It is no vnreasonable matter or hard vnto thee that I require in bidding thee keepe holy the Sabbath day it is but one day of seauen I allow thee six for the workes of thy calling I will be content onely with the seuenth though I haue made all the dayes and could require six and leaue thee but one therefore doe thou willingly keepe this day This is a reason of great moment and oftentimes onely vsed as being alone sufficient to mooue any honest heart to obedience In Paradise it was the maine reason to Adam and Euah Ye shall eate of all the trees in the garden but of the tree in the middest ye shall not eat it was the reason vsed to mooue the Israelites to let their land rest the seuenth yeare that the poore might haue some comfort
by Ely as a drunkard I am not drunken my Lord saith shee rnd as Sarai reuerenced her husband and called him Lord or by a title of reuerence The ninth is to order all our speeches and gestures so as that we passe not the bounds of reuerence for what auaileth it though thou bow the knee and giue titles if thou scorne or deride him in vnseemely speeches or behauiour as C ham that cursed sonne against his father Noah Genes 9. The tenth is to vncouer the head before Superiours and to stand vncouered if the qualitie of the person doth so require And as these be the parts of reuerence due to superiours and they that wilfully offend herein doe not only passe good manners but sinne against Gods Law Hauing hitherto spoken of such as are to bee honoured for their authority or place it followeth now to be spoken of all others which are to haue any honour done vnto them for any dignity or worth appearing in them Men worthy of Honour by Learning and knowledge And these are first men worthy by learning and knowledge or by any other excellent qualitie in them Thus King Salomen was honoured of all the Kings round about so that many sent him presents and many came from farre to see him The honour due to such is highly to esteeme of them to praise them according to their worth and to preferre their acquaintance and friendship After this manner did the Queene of the South 1. King 10. Acts 18.24 honour Salomon for his wisdome and Luk Apollos for his eloquence and power in the Scriptures and Paul Titus and the Brethren sent to Corinth for their holinesse and integrity calling them the glory of the Church of God 2. There is a kinde of worth also in men euen for this because they are Christians Phil. 2.3 and we are all members one of another for which cause euery man is first to esteeme another better then himselfe because other men are not so vnworthy in our knowledge as wee our selues 2. Rom 12 10. In giuing honour we must goe one before another and not in taking such should our humility be 3. As we meet one another in the way giuing due salutations this was often prescribed to the first Christians as by Peter 1 Pet. 5.14 Greet yee one another with the kisse of loue And by Paul Rom. 16.16 c. prouided alwayes that if any were knowne an enemy to the truth 2 Ioh. 10. they should not bid him God speed Not that there is danger in saluting strangers in a Christian common-wealth where all are supposed Christians as some haue foolishly thought but if any be knowne to be Christs enemie 3. There is also a kinde of Worth because of Gods ordinance Thus men are to giue honour to women 1 Pet. 3.7 as to the weaker vessels and not for their weaknesse to despise them and to think them vnworthy of all respect because that howsoeuer the woman is weaker then the man yet shee is also the childe of God and an instrument of much good in the Church The honour therefore due to them is the like to that which hath beene sayd towards man in the like cases And thus much of the honour commanded heere Now wee are to speake of the duties of persons honoured which as is contained in the answer is to walke worthy the honour due vnto them from inferiours 1. The duty of Parents towards children Ephes 6.4 Gen. 18.19 And first to begin with naturall Parents Their duty towards their children is first to giue them good education as it is commanded Parents bring vp your children in the information and feare of the Lord. Season them with knowledge of the first principles and command them to doe accordingly as father Abraham of whom the Lord saith I know Abraham that hee will command his sonnes and his houshold after him t at they keepe the way of the Lord as the vessell is first seasoned it will fauour long after 2. Discreetly to chastize them for their faults whilst they are young according to that 2 Duty Heb. 12.9 Wee haue had the fathers of our bodies which corrected vs. And Hee that spareth the rod saith Salomon marreth the childe They are now young and tender plants and may easily be set to rights deferre till they bee growne and then as Elies children they will be incorrigible and accursed of God 3. Duty 3. Not to exceed in giuing correction but tempering the vinegar of sharpe correction with the oyle of gentle exhortation Ephes 6.4 so that they be not prouoked as the Apostle saith vnto wrath For too harsh vsage is so farre from amending them as that it doth obdurate and harden them like vnto the smiths anuil with continuall beating vpon it 4 Duty 4. To prouide like good parents for them both food rayment and the like and in time conuenient fit marriages and if ability will serue some competencie of liuing For it dishearteneth a childe much to see his father spend all vpon vanity and without all prouidence for his children or when they do their duty and earne something with their labour to haue it taken from them and to bee left without comfort Good Parents haue beene euermore prouident Gen. 25. as Abraham who left Isaac his inheritance and gaue so much as was fit to his other children Ruths very mother in law was carefull to prouide for her a good husband and this is commended to all Parents by S. Paul 1. Cor 7. 5. Duty 5. To beare an equall affection towards their children vnlesse there be inequality of desert otherwise it breedeth enuy amongst brethren and vndutifulnesse to Parents Thus was it amongst Iaacobs children who sought the ouerthrow of Ioseph for his fathers too much cockeriug him and this was a fault in old Isaac as he knew afterwards placing his affection most vpon Esau Parents must take heed therefore that they prefer not the eldest so giuing him all as that they leaue nothing for the rest nor yet the younger depriuing the eldest without iust cause of his duâ— for either way there is a breach of naturall duty What is a iust cause of disheriting the eldest Gen 49. we may see in Iaacobs last will where Reuben the eldest is put besides his right for incest and Simeon and Leui for bloud-shed So that no deformity or defect but onely sin which putteth out of Gods fauour ought to put any besides this right Lastly to be graue sober honest holy and in all things to giue the example of a father that is of one in Gods stead vnto his children for it is a vaine thing in parents to forbid their children lying swearing drinking and to be lyars drunkards and swearers themselues to bid them feare God and serue him and to bee prophane themselues Rather as Iosuah thou must be the first and chiefe in all goodnesse saying J and my houshold will serue
the Lord Ios 24. Otherwise that sharpe sentence belongeth to thee Rom. 2.17 Thou that saist a man should not steale dost thou steale c. The duty of Maisters towards seruants Gen. 18.19 Maisters doe also owe a duty vnto their seruants as being fathers of their families They must teach them also and command them to feare the Lord as Abraham his houshold 2. Not bee too harsh towards them by ouer-correcting by churlish vsage by too sore labouring them but to vse them as those that remember that they also haue a master in Heauen according to that Col. 4.1 Yee maisters doe vnto your seruants that is iust and equall There must be discretion therefore vsed in corrections Sins against God are more seuerely to be punished then against themselues if they be often more if seldome lesse if obstinately or of purpose more if by infirmity lesse And for labour they must remember that the righteous man is merciful to his beast much more to his seruant 3. They must duely recompence their labour with fit maintenance and wages Iam. 5.4 for there is a cry against those that keepe backe their wages which commeth vp to heauen for vengeance 4. They must not despise their good counsell if they can aduise them well at any time but follow it as Naaman did his seruants and Iob acknowledgeth of himselfe saying If I haue despised the iudgement of my seruant and my mayd when they did contend with me Iob 31.13 For what auaileth it for a seruant to bend his minde for his maisters good if his aduice be neuer heard It had been better for the Leuite in his trauell if he had heard his seruant counselling him Iudic. 19. he had escaped a great danger which he doing contrary fell into The duty of Princes to subiects Kings Princes all Magistrates do owe a duty to their subiects to the coÌ„mon people which is to deale iustly truly with them to be coragious to maintaine the right and to hate couetousnesse Exod. 18.2 as Jethro did wisely counsell Moses to prouide for in setting Iudges ouer the people to iudge the fatherlesse and widdow Esa 1.16 supporting them in their iust causes not to lift vp themselues aboue their brethren or pressing them too much with charges Deut 17 19. as the Lord commandeth to the Kings of Israel to reward the good and to punish the euill which is the maine cause why he beareth the sword and hath the Scepter committed to him The duty of Ministers to peopâ—e 2 Tim 4.2 Ezâ—ch 3.17 Ministers owe a duty to their people which is publikely to pray for them and with them to preach the word vnto them with diligence in season and out of season to watch ouer them as Ezechiel is charged to espye their danger by reason of their sinnes and to admonish them with all earnestnesse euen as watchmen doe when the City is in danger by the enemies comming to care for them studying how best to further their sanctification 1 Pet. 5.2 as Peter exhorteth Feed the flocke of Christ that dependeth on you caring for it not to domineere or tyrannically to rule ouer them Verse 3. as it followeth Not as Lords ouer Gods heritage but that yet may bee examples to the flocke Ephes 1. And lastly in their priuate dayly prayers to commend them to the Lord as Paul professeth that he did for the Ephesians and Thessalonians 1 Thes 1.2 Ephes 6.28 Duty of Husbans to their Wiues Ephes 5.30 1 Cor. 14.34 1 Pet. 3.7 c. and as the people are also bound to pray for the Minister 1 Cor. 7 3. Husbands owe a duty to their wiues which is to loue them dearly euen as their owne flesh as Christ loueth his Church to teach them if they would or ought to know any thing to dwell with them as men of vnderstanding and not to liue separate and to keepe their bodies as proper and peculiar by a sacred band to them onely and not as their owne to abuse them with other women or to deny them to their lawfull wife as the wife is also bound to her husband The duty of rich toward the poore 1. Tâ—â—â— 6.17 The rich owe a duty towards the poore and such as bee meaner which is not to carry themselues haughtily and proudly towards them for against this the Apostle giueth warning Warne rich men that they be not high-minded Wherefore as meaner persons giue them reuerence so let them bee courteous to the poorest and another duty is to distribute of their goods vnto the poore as it followeth in the same place That they doe good and be rich in good workes and ready to distribute and communicate This if they doe not they are false stewards and shall be turned quite out of office and haue their portion with hypocrites 7 If any bee learned or excelleth in any faculty or science his duty is not to bee strange and lifted vp in the sight of his gifts but to doe the more good to seeke in all humility to winne the more glory to God As Apollo is commended to haue done Acts 18. mightily confuting the Iewes out of the Scriptures and Paul that did so much excell became all things to all men that hee might winne some Quest 89. What is here forbidden Answ All irreuerence towards those that bee in place and authority aboue v and churlish behauiour in such towards those that be of a low degree Explan Before that we come to speake of the sinnes something is here to be premised Wherefore is the duty of Inferiours onely expressed in this Commandement and not of Superiours if all be alike bound heereby Answ The Commandement indeed is heere in singular and different from the rest but this omission doth not giue any whit the more liberty to Superiours because Parents and children Maisters Seruants c. are relatiues so that the duty of the one cannot be set downe but the duty of the other is by the rule of relation vnderstood nay Superiors are more taxed heereby if they faile of their duty as being of more vnderstanding such as therefore must more readily doe without any pressing by expresse words seeing which is also a more speciall motiue they are as Gods towards others in authority in maiesty in greatnesse and in reuerend antiquity Oh how foule a thing is it then in them not to carry them selues accordingly if it be a fault in inferiours in any thing to neglect their duty much more are they faulty in neglecting theirs because they doe not onely neglect their duty which they ought to doe but being so strongly bound by Gods beneficence towards them and it being presumed so far of their readinesse on Gods part for this honour giuen vnto them that as though meere conscience would not suffer them to be so fouly negligent he maketh no mention of that which they ought to doe
and deuise in his minde how to attaine them he is a sinner in the highest degree against this Commandement Marke 7.12 Verse 23. If his thoughts wherein he is delighted be adulterous hee is guilty of adultery if murtherous of murther and is defiled heereby according to that saying of Christ From within euen out of the heart of man proceed euill thoughts adulteries fornications murthers thefts couetousnesse wickednesse c. All these euill things come from within and defile a man All which serueth to help vs to a sight of our own spirituall deformitie whosoeuer is best amongst vs so that if the Lord should enter into iudgement with vs the holiest man were neuer able to abide it seeing he hath about him the flesh the root of bitternesse often euill motions though he striueth against them and some taking vp the heart with delight by their pleasing insinuation And thus the Law doth the office rightly to conclude all vnder sinne that we might all depend onely vpon Gods mercy for pardon and saluation Quest 105. What is heere commanded Answ To keepe our very hearts and mindes free from all euill motions and thoughts contrary to any of the Lawes and Commandements of God Explan The duty commanded here is our through sanctification not only in deeds but euen in heart and thought also as the Apostle prayeth for the Thessalonians The very God of peace sanctifie you throughout 1 Thes 5.23 and I pray God that your spirit and soule and body may be kept blamelesse vnto the comming of the Lord Iesus Christ The parts of this are mortification putting off the old man which is corrupt through deceiuable lusts and viuification Ephes 4.24 which is the putting on of the new man which after God is created in righteousnesse Iohn 3.5 and true holinesse It is otherwise called Regeneration or a New birth without which a man shall neuer see the Kingdome of Heauen Now of this new birth there be foure degrees or parts 1. The birth of a pure and holy minde hating sinne and louing the Law Rom 7.16 Verse 22. Verse 15. this was in Dauid Lord how doe I loue thy Law and all false wayes I vtterly abhorre and in Paul I consent to the Law that is good and I delight in the Law of God concerning the inner man and I hate the thing that I doe 2. Stirring and mouing in holy duties as a liuing man doth the actions of the liuing which a dead carcasse cannot doe Psal 34.12 This stirring of the regenerate is ceasing to doe euill and learning to doe well doing the duties of pietye towards God and of loue towards man 3. An earnest desire of food whereby this new life may be maintained 1 Pet. 2.2 As new borne babes desire the sincere milke of the word that yee may grow thereby 2 Pet. 3 18. A growing vp towards mans estate in knowledge and holinesse according to S. Peter Finally brethren grow in grace and in the knowledge of Iesus Christ Now the Law sheweth all this to be done but helpeth not to the doing and so leaueth a man destitute of all comfort that all conceit of righteousnesse in man might bee taken away his frailty and weaknesse might be acknowledged hee might despaire of his owne power and ability that he might be set a worke to seeke out of the Law meanes of fulfilling the Law and to become righteous before God And hitherto of the ten Commandements Of keeping the Law MY good child know this that thou art not able to doe these things of thy selfe nor to walke in the commandements of God and to serue him without his especiall grace c. Very fitly in this publike Catechisme after the setting downe of the particulars required by the Law we are put in mind of our owne weakenesse and disabilitie to performe those duties in any measure and therefore wee are sent to seeke from aboue a supernaturall assistance which may fight with our corruptions and helpe our infirmities not that we are thereby aduanced in this life to a total and perfect correspondence to the Legall rigor of these duties but that we may know that it is a greater strength then our owne naturall abilities which worketh in vs a sound and sincere though imperfect obedience in this life which is the Euangelicall performance of Gods Law atchieued partly by vs in our weake endeauours through grace and the rest by supply for vs by our Sauiours perfect satisfaction vnto the vtmost of the Law as more distinctly appeareth in the Questions following Quest. 106. Is any man able to keepe all these Commandements Answ No man vpon earth hath or can euer be able to keep them perfectly Adam onely excepted in the state of innocency and Christ who was both God and man Explan For clearing hereof we will deduce these Theses Thes 1. Man at the first able to keep the Law or positions Man by his first creation was able to keepe the whole Law without sinning for hee was made after Gods image which as is expressed by the Apostle is righteousnes and true holines Eccles 7.31 and God saith Salomon made man righteous his hart was full of diuine vnderstanding his will was altogether right his affections holy his power absolute to persist and continue such alwaies Thes 2. Man vnable to keepe the law Man as his nature now is cannot keepe the Law of God neither the whole nor any parcell thereof but is altogether corrupt his vnderstanding darkened his will crooked his affections impure and his best strength weakenesse towards the running the race of Gods Commandements Iob 14 4. And when the best meanes are offered of being brought into the right way he is apt to turne them into his owne corruption to the increasing thereof euen as the spider turneth all into poyson This corruption of nature is wel set forth by Iob Who can bring a cleane thing out of filthinesse so that mans nature now is filthines it selfe and so farre gone is it herein as Paul sheweth that speaking hereof in his owne person hee saith Rom. 7.18 In me that is in my flesh dwelleth no good thing The vnderstanding is so darke as that euen like as a blind man borne blind 1. Cor. 2.14 doth not see any light neither can hee the naturall man perceiueth not the things of God neither can he The will is so crooked as that in all things it is contrary to Gods will according to that saying Nitimur in vetitum semper cupimusque negata We are prone to that which is forbidden vs we long most for that which is denied vs. See an example in the corrupt Iewes Ezech. 3.11 vnto whom the Lord sending Ezechiel saith but they will not heare neither will they cease The affections are so impure as nothing is so good but he is apt to hate and impeach it nothing so vile but hee loueth it and is wedded vnto it
hands who will not suffer but be auenged if his honor be giuen to any other I say moreouer that prayer is made in the name of Iesus Christ to meete with that cauill of Saint-worshippers it is presumption say they that wee will not offer to a mortall Prince to come immediately to him to make petition for any thing without the mediation of some Courtier much more to presse into Gods presence without the helpe of some Saint O stupid ignorance O affected blindnesse Is not Christ an helpe sufficient I am sure Saint Iohn thought him so when hee comforted the faithfull with these words 1. Iohn 2.2 Jf any man sinneth we haue an aduocate with the Father Iesus Christ the righteous and Saint Paul when to the assurance of the faithfull he wrote thus Rom. 8.33 It is God that iustifieth who shall condemne It is Christ which is dead yea rather which is risen againe who is at the right hand of God and maketh request also for vs Neither of them nor any other holy Apostle once dreamt of the mediation of Saints or any other creature Moreouer the Lord himselfe doth so often bid vs vse his mediation in praying to the Father that they must needs be very stupid and dull of hearing Iob. 14.13.14 or such as wilfully blindfold their eyes against the truth which make any question about any other helpe to preuaile with God in our petitions Iames 4.3 Furthermore I adde according to his will because if wee follow our owne lusts in prayer we may aske much but shall little preuaile Yee aske but receiue not saith Saint Iames because yee aske amisse that ye might consume it on your lusts Wherefore that we may speed of that which wee aske in prayer it is necessary to frame all our petitions according to Gods will we must therefore haue the knowledge of the Law teaching vs to preferre the honour and glory of God before all other things and for this cause chiefely to pray for this and that we may be instruments of honouring him as the duties there set downe doe require and in the next place to pray for grace to doe those duties of loue which are required towards our neighbour for the pardon of our errors and offences and strength of faith whereby we may be iustified here from and lastly for temporall benefits and deliuerances in the time of danger as blessings promised to such as keepe the Commandements wherein because our daily failes are many we must not be absolute but with submission of our desires to Gods will saying euery one of vs with our Master Not my will but thy will be done as who knoweth what is best for vs. Whence it is plaine that ignorant persons which know not Gods lawes cannot pray a right nor they which are without feeling of the word of Gods grace and of right affections towards his glory but are onely led with a sense of corporall and outward wants and grieuances Iam. 1 6. Lastly I say with full assurance of being heard for there must be no wauering in prayer He that wauereth is like a waue of the Sea tossed with the wind and carried away neither let that man thinke that he shall receiue any thing of the Lord. It is beleeuing and fully assuring our selues of Gods fauour which maketh all things possible that we aske in prayer This assurance as a lusty gale of wind carrieth our prayers with full saile to heauen the desired hauen wauering and doubting like opposite vncertaine windes carry them to some other place and so they returne without speeding Wherefore hee that without doubting doth not belieue that God is and that he is a rewarder of such as call vpon him cannot haue any good successe of his praiers neither can a wicked man pray aright seeing his conscience is ready to check him and danteth him in regard of sin that cleaueth fast to him making his very prayers abominable to the Lord. Quest 114. What neede is there that the faithfull should pray seeing they are in Gods fauour who knoweth all their wants hath pardoned their sinnes and promised them all blessings Answ By how much the more we are in Gods fauour so much the more need is there that we should chearefully pray both to pay the dutie that we owe vnto the Lord and to obtaine the blessings promised and to renue our assurance of the pardon of sinne daily interrupted through our great weakenesse The necessity of Prayer Explan The Christian soule purified by Faith needeth not to be pressed by shewing the necessity to this heauenly exercise being continually either actu or habitu by present performance or by generall resolution lifted vp in prayer vnto the fountaine of all comfort as Dauid who professeth that at midnight hee prayed vnto the Lord. Yet because the full may not seeme to haue need to beg nor they that haue all things already to aske any more I haue shortly set downe some reasons of the necessity of prayer euen in those which through Faith haue all things already Psal 50.14 First it is a duty which God requireth of vs all as a tribute of the great King of all Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie me That is when thou wantest pray and when thou art full still pray and giue glory to God â— Thes 5.17 And againe Pray continually and in all things giue thanks The best subiects doe most willingly pay the duties of their Prince and the most faithfull do most duly performe this of prayer to Almighty God hee hath little or no faith that is little or not at all in prayer Yea if any neglect to call vpon God he doth not so much as belieue that God is a rewarder of such as call vpon him or that he heareth prayers any more then Baal did when his Prophets prayed and cryed from morning till night and had no answer for he saith in his heart as Iob sheweth that God is in heauen on high Iob. 22.14 Chap. 21.15 that the clouds hide him and hee cannot see and againe What profit should we haue if we should pray vnto him So that faith is so farre from cooling our deuotion in prayer when we belieue that God knoweth all our wants that hee hath pardoned our sins and we are made partakers of his promises as that it setteth vs the more on fire and increaseth our feruencie in prayer as in a chiefe duty towards the Author of all this our comfort and it is onely the want of faith that maketh men cold dull and backward in prayer Secondly prayer is the reaching out of the hand of Faith vnto the Lord to receiue his blessings promised although he promiseth to the faithfull the things of this life of that which is to come yet he doth not promise vnasked to thrust them into their mouthes as it were but if they reach forth the hand
3. We pray for faith whereby to belieue Supplicat 3. that the will of God reuealed vnto vs in his will and to apply his gratious promises to our owne soules for knowledge will not profit without faith without the Spirits teaching of vs as hee taught Peter when to his commendation Christ saith Math. 16.16 flesh and bloud hath not reuealed it vnto thee but the Spirit of my Father which is in heauen Nay to beleeue is to do the will of God for this is the will of the Father saith Christ Iohn 6.4 that yee beleeue in him whom hee hath sent 4. We pray for power to obey the holy will Supplicat 4. and commandements of the Lord now this obedience is both actiue and passiue in doing and suffering Actiue obedience is both gederall and speciall Generall is our sanctification for this is the will of God saith S. Paul euen your sanctification 1 Thes 4.3 leading an holy iust and good life holy by praying reading hearing of the word and meditation as it is commanded 1 Thes 5.27 Psal 1. pray continually and in all things giue thankes and Blessed is that man which doth meditate in the law of God c. iust Psal 15. by righteous and equal dealing with all men as he which shal dwell in the Tabernacle of the most high is vncorrupt in all his wayes good by beneficence and workes of charity towards the poore as warning is giuen to rich men to distribute 1 Tim. 6.17 and giue vnto the poore Speciall obedience is in workes of our speciall callings as we are Princes gouernours or subiects ministers or people husband 1 Cor. 7.10 or wife father or childe maister or seruant of these it is commanded Let euery man remaine in that vocation wherein he is called And more particularly the King and magistrate are set for the praise of the good and the punishment of euill doers Rom. 13. the people must bee obedient to the magistrate Eph. 6. The father must bring vp his childe in the information and feare of the Lord children must obey their parents and likewise for the rest 1. Tim. 3. Coll. 3. Of this obedience there be fiue rules Rules of obeying Gods will and mans Eph. 6.1 Verse 7. Acts 4. 1. Obey Gods will absolutely for himselfe obey man only in God and for God therefore it is added Children obey your parents in the Lord and Seruants obey your masters as seruing the Lord. Esa 29.13 And when men command any thing against the will of God the example of the Apostles is to bee followed obeying God rather then man 2. Obey God in the manner as well as in the matter which he commanded for he is wisest and knoweth best what will please himselfe Otherwise in vaine doe yee worship me saith the Lord. And thou shalt not make any grauen Image to worship the Lord by Obey God in all the matter by him commanded and not in something of thine owne inuention Esay 1.12 as Saul and Peter lest it be said Who required these things at your hands Math. 12. 3. In doing the workes of piety let them giue place if necessity calleth to a work of charity as to thy neighbours house being on fire his Oxe or other beast being fallen into a pit vpon the Sabaoth day 4. Let the workes of thy priuate calling giue place to workes of a publike calling and generall if thou bee labouring vpon the sixe dayes the Lord calling to his house by appointing solemne meetings to his worship thou must leaue thy worke Leuit. 23. and attend vpon the Lord there Thus feast of the Passeouer was kept vpon the sixe dayes the feast of Tabernacles of â—â—â—st fruits purim and when the Lord called to any fasting c. 5. The workes of a generall coÌ„mon calling must giue place to the works of a speciall vndoubted calling being contrary if a man at any time hath such as Abraham had to kil his own sonne the man whom the Prophet bad to smite and wound him and the Prophet that was forbidden to eate bread in the place of Ieroboams Idolatry 1 Pet 2.15 Passiue obedience is in bearing patiently according to Gods will whatsoeuer is his will to lay vpon vs This is the will of GOD saith Peter that by well doeing yee put to silence the ignorance of foolish men speaking of subiection to the Tyrants of those times and to seruants being wrongfully punished hee propoundeth this comfort If any man for conscience towards GOD indureth wrongfully Verse 19. that is thanke worthy If any man therefore grudgeth and be impatient hee doth against the will of the LORD Now that all our obedience may the better bee accepted it must haue these three properties 1. Chearefulnes and readines it is spoken of as a thing taxed in Cain that in processe of time he came to doe sacrifice Obedience acceptable Gen. 4. 2 Cor. 8. Iam. 1. and God loueth a cheerefull giuer saith Paul he loueth one like to himselfe who readily bestowerh vpon such as aske vpbraiding no man It is not therefore sufficient to obey eyther in doing or suffering when we must needes and are pressed hereunto but we must willingly and cheerefully obey euen in bearing any crosse wherefore He that will be my Disciple saith Christ Matth. 10. must take vp his crosse and follow me 2. Sincerity which is heartily and from the Spirit approuing our selues to God and not affecting the applause and praise of men for thus our obedience will be all lost labor Esa 1. Matth. 6. as that of the Iewes and Pharisies 3. Vniuersalitie which is in all and euery particular thing Marc. 6. for Herod did many things and yet was reiected because he disobeyed in one thing but Iob is approued obediently professing his subiection to God though he should yet aggrauate his misery and kill him 2. The deprecation against all disobedience to the will of God and this is first rebellion an obstinate offending against the knowne will of God when Saul offended thus The deprecation 1 Sam. 15. Psalme 19. his sinne is censured as rebellion This made Dauid so earnestly to pray against this presumptuous sinning Deprecat 2. 2 We pray against prophannesse which is a base estimation of holy duties Heb 12.16 making no more reckoning of the Word of God then of Aesops Fables This is set forth by Esau's example who sold his birth-right for one messe of pottage and is forbidden to all men Vnder paine of being depriued of Gods blessing when we shall seeke it with teares Deprecat Esa 29.13 3. Wee pray against hypocrisie whereby men draw neere vnto God with their lips but haue their hearts estranged from him doing duties which the Lord requireth but not with that vprightnesse This maketh God an Idoll and his worship odious it causeth blasphemy against his holy Name and ruine of many soules who seeing
liue to morrow as the Widow of Sarepta who notwithstanding imparted of her meale to the Prophet 1. Kings 17.10 and belieued that it should continue for her reliefe from day to day 7. Humility and lowlines of mind because we are al beggars it is of almes that we haue any thing we haue nothing of our owne and without these things giuen vs of the Lord we cannot be sustained Euen as the lampe vnlesse it be from time to time supplied with new oyle must needs goe out What a shame therefore is it for a man to he proud and insolent ouer others seeing all are fellow-beggars as well the rich as the poore the King as the slaue A proud heart and a beggars purse we say doe not well agree together 1. Cor. 4.7 Wee pray therefore that it may not be thus with vs but that we in all humilitie may acknowledge that wee haue nothing which wee haue not receiued and of our selues are poore and miserable The things prayed against The deprecation is against all hinderances to our bodily health and welfare yet not simply but with submission to the will of the Lord who knoweth to bring light of darkenesse and to turne hinderances to helpes and furtherances euen to our outward estate We pray therefore with submission 1. Against vnseasonable weather immoderate raines vntimely heate or cold and droughts when wee need moysture against pestilent influences from any star or out of the earth by the vapours or by the quaking and opening thereof 2. Against improuident Magistrates and Gouernours which bring on woe to a land Eccles 10 16. Woe vnto thee O Land when thy Prince is a child and eateth in the morning 3. Against plague pestilence and famine against all noysome and contagious diseases whereby thousands haue in short time been taken away so that the liuing haue not been able to bury the dead 4. Against inuasion of the enemies bringing destruction and making hauock of all things this being a time of such misery as that no pestilence or famine is comparable vnto it which made the Kingly Prophet to desire rather to fall into the hands of the Lord. 5. Against ciuill wars the people rising against the Prince or one part of a Kingdome against another the miserie of which wee haue seene France and the Low Countries to tast of and doe reade of the like in King Iohns daies in Edward the second and Richard the seconds daies c. in England but haue not felt it our selues and we pray that we may neuer tast of it 6. Against extreame pouerty and want of all things tending to the famishing of our bodies for such as feare the Lord shall want no good thing though the Lions hunger and bee hunger bit 7. Against all things that defile man and make the creatures vncleane and accursed vnto him 8. Against an vnhealthfull constitution turning our meats and drinkes into il humours to the hazarding of our liues and the decay of our bodily strength 9. Against idlenesse and sloth whereby time is spent vnprofitably or not to so much benefit of the Common-wealth as it might be either through want of bodily labour to whom this belongeth or of studie and care otherwise to doe good towards the preseruation of the peace and welfare of the Countrey 10. Against discontent whatsoeuer our want is that we may not doe that iniury to the Lord as to prescribe him a time when to helpe vs or else murmure through want as the Israelites in the wildernesse 11. Against trusting in any arme of flesh what wealth or friend soeuer we haue for they which doe so fall downe flat and it was the folly of the rich man in the Gospel Psalm 20 8. that he said vnto his soule Eate drinke and be merry Luke 12 16. for thou hast much goods laid vp for many yeares 12. Against Couetousnesse and worldly cares carrying vs on to the greedy desiring of more through the loue of money It is a spirit farre differing from that of Agur of whom it is written for our learning that he desired Pro. 30.9.13 Giue mee not riches lest I be full and deny thee and say Who is the Lord 13. Against hard-heartednesse and vncharitablenesse whereby the hand is held backe from relieuing the needie when with the tongue reliefe is desired for them as for our selues 14. Against all vniust and vnrighteous dealing for bread gotten thus is not our owne and God is mocked whom wee pray to giue vs bread but in the meane season we thus carue for our selues vtterly against his will 15. Against prodigality and wastefull spending the goods of this world vpon vanity for must not the Lord needs be offended if comming to begge things necessary of him and receiuing we like wanton vntoward children cast them away againe No man but will haue indignation at such a beggar and rather let him starue then giue him any thing againe as the Prodigall in the Parable Seeing we pray against these things may wee at any time pray for them that being afflicted we may be humbled which in the time of our prosperity we will not be Expressely to pray for any affliction is to doe contrary to the first principles of nature which teacheth to pray for Answ To pray for affliction and to seeke all things that are good and to shunne and pray against all things that are euill and tend to the destruction thereof and therefore must needs be vnlawfull as it is vnlawfull voluntarily to hurt a mans owne body vnder what pretence soeuer For it is all one to pray for some hurt vnto the body and to doe it hurt the tongue being the instrument in the one case and the hand in the other in both a member of the body armed against the body 1. Cor. 9.7.2 Cor. 7.11 Secondly this is without precedent or other warrant except of superstitious persons who haue whipped themselues almost to the death or otherwise vnduly beaten downe their bodies to preuaile in the rash vow of chastity euen to the infeebling of themselues so that they haue been vnable to doe the workes of their callings and yet haue not preuailed being they had not the gift of continency Thirdly conditionally to pray for afflictions in the case of rebellion of the flesh if the Lord hath appointed this to be the meane of our mortification and bringing to sanctification and so to himselfe it is without doubt most lawfull and Christian for this is in effect to aske nothing but that which is good for vs. Whereas Saint Paul saith I beate downe my body and bring it in subiection c. And calling vpon the Corinthians for reuenge vpon themselues he meaneth not this vnnaturall violence offering to the body but denying of such things as whereby the body is pampered to sinne though otherwise lawfull in themselues which is the duty of vs all Whereas Saint Augustine saith Aug. tom 10. serm 181. Etsi
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
the sinnes though most loud crying of that people And for this is it that the maine sinnes against euery precept of the first Table were censured with death but it is not so with all those of the second Table Yet doe I not so rigorously presse this rule as to inferre that the least sinne against the first Table must needs bee more heynous then the greatest against the second which hath beene rashly concluded by some Can any Christian perswade mee that I commit a more damnable sinne in being ouertaken with a nap at a long Sermon or comming once late to Church then if I had murthered my owne Father Let me be throwne out of a window if I thinke that Eutychus Act. 20.9 sinned more grieuously then Cain Gen. 4 8. In gathering a proportion betweene one sin and another all respect is not to be had to the obiect against whom the offence is done but regard must bee had also of the kinde of the action committed of the malice or infirmity of the committer c. These bee sometime so superlatiue that they ouerbalance the generall respect to the obiect The comparison therefore betweene the two Tables is to receiue modification and moderation by restraints as caeteris paribus or where there is not ouermuch imparity otherwise in eodem gradu aut specie wherein affections intentions malices presumptions infirmities neglects c. are to bee counterbalanced among themselues and one against another The sixt Rule is this there is so neere a relation betwixt all the commandements of the morall law Rule 6. that whosoeuer obserueth all failing onely in one poynt is guilty of all because as S. Iames teacheth there is one and the same the Author of them all And hence it is that Of two euils Iam. 2. â—0 being mala culpae not penae not the lesser but neither is to bee chosen And hitherto of the first thing now followeth the second Rule 2. Of the singularity of these Commandements of the singularity of these commandements which is in this that euery of these foure hath both the commandement and the reason which is plaine in the three latter and is only called in question in the former because it is not placed as a reason but as a preface to all the commandements before any charge giuen Whence it is The first commandement hath a speciall reason that some haue made it a generall preparatiue perswading to the obedience of all these lawes But it will appeare I take it to bee a speciall reason of the first also and more properly belonging vnto it if we consider first that the other three being subordinate haue their speciall reasons and much more then should this being chiefest and ground of all Secondly the identity of the reason heere vsed and in the second I am the Lord thy God and I the Lord thy God am a iealous God both being alike fit to strike terrour into the offenders as the precepts are alike the one forbidding inward the other outward Idolatry so that if this of the first bee made only generall for the same cause may that of the second and neither shall haue their speciall reason Thirdly if it bee further considered how this reason doth specially fit the precept I am the Lord therefore thou shalt acknowledge me and none other I brought thee out of the Land of Egypt c. therefore thou shalt be vngratefull if thou deny me or ioyne any fellowes with me Quest 54. In which wordes is the first Commandement contained and in which is the reason Answ The Commandemennt is in these words Thou shalt haue none other Gods but me The reason in these I am the Lord thy God which hath brought thee out of the Land of Aegypt out of the house of bondage Quest 55. What are wee heere commanded Answ To haue the Lord for our God which is to loue him aboue all to feare him aboue all to put our whole trust and confidence in him and to make our prayers vnto him alone The manner obserued in handling the Commandements Explan The method which I intend generally to follow in opening the commandements is first to handle the commandement it selfe and then the reason and in euery commandement these two parts the duty inioyned and vice forbidden where the commandement is affirmatiue and contrariwise first the vice forbidden and then the duty when it is negatiue This first commandement is mixt or compounded of both thou shalt haue me for thy God and none other 1. Duty Inioyned Touching the duty it is to haue and to set vp in our hearts and practices the Lord Iehouah who only raigneth in Heauen and in earth for our God which is the maine and principall scope of the whole Law euen as the maine duty of a Subiect towards his Prince is to acknowledge him and to sweare allegeance vnto him which if it be not what will all other Lawes and Statutes auaile What likelihood is there of being contained in obedience in other things Surely none at all but that the person which is vnconformable in the first will liue like a disorderly Riotour and dangerous Traytor So if we refuse to set vp the true God in our hearts which is our vowing allegiance what other account can the Lord make of vs but as of a company of Out-lawes and vnworthy to liue in the Common-wealth of his Church and to bee fellow-Citizens with his Saints Now the Lord is not then acknowledged this duty is not then performed when we make profession in word and outwardly of seruing the true God but when wee loue him in the highest degree when we feare him trust in him and seeke vnto him in all our necessities Wherefore Almighty God in commenting vpon this precept in other places of his holy Word hath shewed expressly how earnestly hee requireth all these things 1 Duty To loue God First for loue he vrgeth it with such a Preface and straineth himselfe to so many varieties in pressing it as if hee would make knowne that all else were nothing without it Heare O Israel Deut. 6.3 saith he by his seruant Moses and take heed to doe it that it may goe well with thee and that thou maist increase mightily c. And againe Heare O Israel the Lord is God only Verse 4. Verse 5. thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might 2. For feare he calleth for it by his Prophet 2. Duty To feare God Mal. 1.6 as they would haue him to account them for his seruants and children If I be a father where is mine honour if J bee a master where is my feare saith the Lord of Hosts And our Sauiour Christ so preferreth this feare as hee putteth downe all feare of great ones in this world in regard of it saying Feare not him which can kill the body but is not able to kill the soule but feare