may bee fit to attend the publike ministrie Ans When a man hath well emptied himselfe of all the former euils then let him remember a preparation and sanctification first of the minde by reading and meditation secondly of the heart by fasting and prayer First to prepare the minde preaching and reading must neuer bee seuered In reading regard for matter 1. Reading that specially which concernes thee and carefully the booke and text which is handled this was the practise of the holy Prophets Daniell 9.2 and Dauid Psal 119. of the people of God Act 17.11 Secondly let meditation follow 2. Meditation for this is the life of reading and of all good learning Psal 1.2 and 119.97 If the Diuell cannot keepe vs from reading hee will endeuour to barre vs from meditation Secondly prepare the heart for there rests the immortall seede of regeneration Pro. 4.4 Psal 119.11 Luke 8.15 This preparation is first by prayer 1. Prayer pray earnestly for a good heart examine carefully and soundly the affections of thine heart how sinceere they bee for wee doe not often that wee know to be best but that our heart fancieth and liketh as best And here know this that a willing desire to learne is a singular grace of God pray heartely for it that the word may bee as a sweet and comfortable food vnto thy soule Iob. 23.12 for the hart prepared hath two good properties first a most reuerend feare of Gods word Esay 66.2.3 secondly an hungring desire to feede vpon it and to receiue it this desire is sometimes called faith Io. 4.39.42 Heb. 4.2 2. Fasting Next fasting is hereunto a speciall help as appeares in the practise of the Godly in all ages Quest 74. So much for preparation before what say you for attention which is the second dutie required in him which will heare the word of God to his saluation Ans Here the spirit of God seemes to require of vs these three things first a diligent attention of the eare to heare secondly a considerate intention of the minde to conceiue thirdly a faithfull retention of the heart to hold fast and keepe the holy will of God reuealed 1. Attention First for attention God requires the eare specially and the eye to attend on him while he speaketh the eare Eccles. 4.17 Rom. 10.14 Prou. 2.1.2 Psal 45.10 the eye Luke 4.20 a Nehe. 8.3 Luke 5.1 Act. 8.6 10.33 Origen hom 12. in Exod. contrary to this reuerend attention are these sinnes sleeping talking gazing reading in the holy assemblies Secondly God requires a godly minde to consider well and seriously of the holy word which is taught this will cause men to obserue wisely the booke the text and the doctrines which are deliuered 2. Intention a fearefull signe of wrath is it to heare much and to vnderstand nothing this speakes the Apostle 2. Cor. 4.3.4 If the Gospell bee then hid it is hid to them that are lost In whom the God of this world hath blinded the minds that is of infidels that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them Deut. 29.4 here let it not content thee to obserue some words or sillables or sentences but wisely consider of all doctrines and exhortations and learne to referre all to speciall heads and grounds of the Catechisme This intention is a true note of the Lords worke in opening the heart Act. 16.14 Thirdly 3. Retention whereas God here requires a faithfull retention of the heart know this that a good heart to keep the word is a great treasure and a speciall grace of Gods holy spirit And this heart men haue which are so changed and so renued in heart that they can finde in their owne hearts those liuely impressions and formes of doctrine as it were effectually grauen or pictured in their owne hearts by the working of Gods spirit in the ministrie of the word Rom. 6.17 and obey from the heart vnto the forme of the doctrine wherevnto they are deliuered desiring to retaine the word that they may fruitfully practise it Luke 8.15 Ioh. 13.17 Mat 7.21 Quest 75. And what is to bee done after that wee haue heard the word preached Ans Here againe God requires meditation of vs that wee may possesse the good things wee haue heard and that they may haue deeper impression in vs. This meditation is either with our selues or with others Meditation with our selues is eyther of the mind or of the heart The meditation of the minde is a discoursing with our owne vnderstanding of all that wee haue heard and can remember a number are well affected with the word in the Church and for want of this exercise when they are gone their affection soone dyes in them And here wee labour yet better for the clearing and vnderstanding by the light of the Scriptures of all such doctrines as wee haue receiued Psal 119. This meditation the Heathen call the refining of iudgement the life of all good learning This serues well for the increase of knowledge and sound iudgement The meditation of the heart followes after and here by due examination of our hearts wee cause the things wee haue heard and well conceiued to worke vpon our hearts and affections Act. 2.37 Wee must first settle our iudgement before we either feare or chere vp our hearts least we haue false feares or false ioyes many haue iudgement and yet haue not their hearts purged because thy ioyne not affection with iudgement Meditation with others is eyther with god or men Meditation with God is by prayer or in prayer to remember and to recite the good things we haue heard beefore the Lord desiring his holy spirit to write and to engraue the same in our hearts according to his holy promise Ier. 32. Meditation with men wee call conference with the Godly and this is with the brethren either of the same congregation which heard with vs as our owne familie Act. 17. and others Mal. 3.16 1. Pet. 3.15.16 or the Godly Pastors and Teachers themselues if neede require Act. 2.37.13.42 Mar. 4.10 And thus continuing in these holy exercises the true worshipper shall attaine by degrees Gods gratious blessing in time an assurance of spirituall wisedome and vnderstanding Col. 2.2 his weake faith Mat. 17. shall bee made strong in Christ hee shall haue an assurance of faith Rom. 4.21 his loue shall bee from the heart and vnfained and lastly he shall attaine a sound iudgement to discerne good and euill Heb. 5.14 Phil. 1.9 Quest 76. Now let vs come to the third forme of Gods worship which is inuocation here first let vs heare breefly how the Lord stirreth vp his people to this kind of worship and next what speciall rules bee giuen to binde vs to the forme hee hath prescribed in his word 1. Gods charge Ans Motiues vnto prayer are these following First Gods charge ought to moue vs vnto this holy exercise
8.26 Eightly meditation is a necessary companion of all holy exercises 8. Meditation with prayer and specially of prayer it serues well to prepare vs before wee talk with God Eccles 4.17 and in griefes of minde holy men haue euer mixt their prayers with meditations as Psal 119. and Psal 77. the Prophet speaketh of himselfe that after much mourning and calling vpon God hee commined with his owne heart and his spirit searched diligently 9. Time and place of praier Ninthly the true worshippers must also haue speciall regard of place and time of prayer for the Lord hath giuen rules for both albeit wee bee not tyed as the Iewes were to haue respect to Ierusalem for sacrifices but yet wee may at all times and in all places call vpon God lifting vp pure hearts without wrath or doubting yet for our priuate prayers Christ his charge is that wee poure them beefore our heauenly father in secret Mat. 6.7 and this was his owne practise Luke 6.12 and 21.27 Publike prayers require a publike assembly and meeting of Gods people into one congregation and this hath a speciall promise of Christ Mat. 18.20 where two or three that is a small number are gathered together in my name there am I in the middest of them The godly mourned much for their absence from these holy meetings Psal 84.42.43 Time Againe for time the Godly are to diuide their times so wisely that they forget not their times appointed for this exercise Dauid compounded with himselfe to speak vnto God three times in the day morning euening and at noone tyme will I pray and make a noyse So did Daniell Chap. 6.10 The morning is most fit for this seruice and God requires euer that wee consecrate vnto him the first fruits of the day Psal 5.3 1. Sam. 1.19 10 Gesture in prayer Tenthly The gestures of the Saints in prayers are to be obserued for our direction for they vse that forme which may best serue the time and place and to stir vp their harts and affections vnto prayer Moses prayed kneeling and lifting vp his hands and when hee was weary he sate downe and prayed still lifting vp his hands vnto God Exod. 17.10.11 Salomon prayed standing and stretching out his hands towards heauen 1. King 8.22 Ezra fell vpon his knees and spred out his hands vnto the Lord God Chap. 9.5 Nehemias sate downe and wept and prayed vnto God chap. 1.4 Hezechiah lying on his sicke bed turned his face to the wall and prayed 2. King 20.2 Daniell kneeled on his knees three times in the day Our Sauiour fell vpon his face and prayed Mat 26.39 Dauid sighed often and wept much in his prayers vnto God Psal 6.9.10 and 22.1.2 and 77.2.3.4 Eleauenthly 11. Thanksgiuing in prayer as wee must bee mindefull to call for our wants so must wee neuer forget in this holy worship to giue thanks for benefits receiued both to preuent the vntowardnesse of nature which is so vnwilling to this we will pray often for a thing but hardly giue thanks once as also to shame our selues the more if happely wee grow negligent herein For such is the corruption of our nature that some little griefe of an euill present for the which wee can with many sighes and grones call vpon God takes away from vs all the remembrance of former benefits and so all thankfulnes for them But wee see the godly when they pray most earnestly for that they desire they giue most humble and harty thanks for benefits receiued first it hath beene the order of the Church to begin and end their exercises with prayses secondly this exercise shall continue when all other shall cease thirdly in ciuill matters either by naturall Logick or cunning Rhetorick we haue learned to begin a new sute with a thankfull commemoration of the old this we must not forget in prayer hauing examples in Dauid with others Psal 107.118 First publike Exod. 15. Deut. 32. 2. Chro. 20.26 Secondly priuate Gen. 32.10 Es 38. Psal 103. 1. Cor. 10.31 1. Thes 5. Col. 3. what so euer yee doe in word or deede Twelftly our last care must bee in this seruice as wee bee iustly occasioned publikely and priuately to giue an edge and wings vnto our prayers by the exercise of fasting which is not a vertue but a step to vertue yeelding a daily help to prayer for this cause we read often of this staffe of prayer in the practise of the Prophets of God 12. Fasting Apostles of Christ Daniel prayed and fasted Chap. 9.1.2 Dauid fasted and prayed 1. Sam. 12.16 Anna fasted and prayed Luke 2.37 Our Sauiour fasted and prayed Mat. 4. The Apostles fasted and prayed Act. 14.23 Such then as bee ignorant of this holy exercise or hauing knowledge vse it not follow not the holy presidents which God hath left vs in his word for instruction and imitation Quest 77. The fourth speciall forme of Gods worship is the administration and participation of the holy Sacraments what rules bee giuen concerning this forme 1. God himselfe hath ordained his Sacraments in these visible formes Ans First that euer wee consider how God hath ordained his Sacraments by a speciall expresse charge in his written word to be ministred in certaine knowne visible signes and to bee continued in that forme and manner hee hath prescribed in his Church to the worlds end 2. A speciall promise of grace added to the visible element action Secondly wee are bound to consider here how God hath to annexed to the outward element and action a special promise of grace in Christ and hath commanded these externall meanes by them to apply and to seale vnto the hearts of all true beeleeuers all his blessed promises and rich mercies in Iesus Christ 3. Consider rightly of all Sacramentall phrases Thirdly wee must endeauour to vnderstand wisely all the Sacramentall phrases that wee may rightly discerne beetweene the signes and the thing signified as where the Lord cals circumcision the couenant Gen. 17. the lambe the Pasouer Exod. 12. the bread the body of Christ 1. Cor. 11.23 Baptisme our regeneration Act. 3. Wee must aduisedly consider how the holy Ghost vseth this manner of speaking first to lift vp our hearts and eyes that we fixe them not on the externall elements buâ— consider of them as of diuine misteries and pledges of inuisible graces secondly for that they carry with them in veritie and truth by the work of the holy Ghost vnto the true hearted beleeuer all the good things which are offered and sealed by them Fourthly 4. The Ministers of Christ must take heed they doe not prophane his holinesse in the administration of these diuine misteries Leu. 10.3 Num. 10.12 here Gods ministers must consider albeit the substance of the Sacraments doth not depend vpon their worthinesse or vnworthinesse that they bee in grace with God through Iesus Christ for otherwise they greatly hurt themselues and hinder others as much as in
and dutie Psal 50.14.15 Rom. 12.11.12 2. Gods promise Secondly God promiseth many rich graces and blessings to those which worship him in spirit and truth Psal 50.14 Luke 11.10 Mat. 7. Thirdly he assureth vs that the spirit of prayer is a singular testimonie of the spirit of grace and of the spirit of adoption Rom. 8.14.15 Act. 9.14 1. Cor. 1.2 Zac. 12.10.11 for the wicked cannot pray Psal 14.3.4 Fourthly 4. A weapon against the Diuell there is no one better weapon against the fiery darts of the Diuell Ephe. 6.18 Iames. 4.7 Fiftly examples our Lord and Sauiour Christ spent whole nights or a great part of the night in prayer 5. Examples Luke 21.27 Daniell three weekes Chap. 9. and Nehemias continued a great part of the yeere in fasting and prayer for Gods Church and people Nehem. 1. and 2. Chapters Sixtly 6. A familiar talk with God prayer is a familiar talke with God beefore the throne of grace where wee are promised if wee come in the faith of Christ wee shall finde mercie and grace to help in time of neede Heb. 4.16 Eph. 3.12 Seauenthly euer set before thine eyes 7. Effect Saint Iames putteth vs in minde of this argument chap. 5. ver 17. how greatly the prayers of the faithfull haue preuailed with the Lord in all ages Moses cryeth vnto God against Egipt Exod. 14.15 God gaue then a strange deliuerance against Amalceh so long as hee fainted not in prayer Israel preuailed Exod. 17.11 Againe when Gods wrath was ready to breake forth to consume all the congregation for Idolatrie by prayer it was quenched and restrained Exod. 32.10 saying now let me alone that my wrath may wax hoat for I will consume them Iosh 7.8 1. Sam. 12. Ezra 9. Nehem. 1.2.9 When Aoron stood praying beetweene the liuing and the dead the plague ceased Num. 16.48 So wee reade of the prayers of Ioshua Samuell Dauid Elias Ezra Nehemias Daniell and other Prophets But it may be obiected we cannot so preuaile with God as those holy men did Iames. 5.17 Ans Saint Iames answereth that Elias was a man subiect to like passions as wee are and the Apostle Paul Act 14.15 wee bee men subiect to the like passions as yee bee Now concerning the rules of Gods word in this forme of Gods holy worship they are these following 1. Person in grace First the person which will haue his prayers accepted of God must first see that himselfe be in fauour and grace with God by faith in Iesus Christ for a polluted person which hath a polluted soule and conscience Act. 15 9. defiles the most holy exercises of religion Tit. 1.15.16 Hag. 2.13.14 for faith grounded vpon the word of promise is the mother of all prayers which haue acceptation with God Iame. 1.6.7 2. A righteous man Secondly hee that will bee heard of God in prayer and preuaile with him for graces desired must bee a righteous man Psal 14 4. one that worketh righteousnesse Iames. 5.16 for the contrary it is written God heareth not sinners Iohn 9.31 and againe Pro. 28.9 hee that turneth away his eare from hearing the Law euen his prayer is abhominable Thirdly God doth not onely require in this worship that a man bee in grace with him through Christ and righteous in life but also that when soeuer hee speaks vnto him hee come with a renued repentance and put vp euery petition and request in faith for a man may bee a faithfull person generally and yet an vnbeleeuer in particular as the disciples Mat. 17. Abraham Gen. 12. Zachary Luke 1. as Iames. 5.15 The prayer of faith shall saue the sick Rom. 14.23 Mar. 11.24 Mat. 9.22.28 that is if the godly ministers and brethren carry with them a holy perswasion that through Iesus Christ their prayers shall gaine mercies and blessings for the sicke they shall bee heard and the weake shall bee comforted for euery request must bee in faith for no thing can please God without faith Rom. 14.23 Heb. 11.6 and no prayer is to bee offered vnto God without the mediator Iesus Christ 4. Euery petion must bee grounded on some promise Fourthly the Lord also requires of vs in his word that wee make no requests nor put vp any petition vnto him for any thing whereof we haue no expresse promise in his word This Saint Iohn teacheth vs. 1. Iohn 5.14.15 And this is the assurance that wee haue in him that if wee aske of him according to his will he heareth vs and if we know that hee heareth vs whatsoeuer wee aske we know that we haue the petitions that we haue desired of him Fiftly in euery petition wee make vnto God 5. We must expresse two things in prayer wee must expresse two things first a sense and feeling of our wants and this will cause our prayer to bee feruent Iames. 5.16 The prayer of a righteous man auayleth much if it bee feruent Secondly a desire to obtaine of him that grace whereof wee stand in neede Heb. 4.16 Sixtly 6. To auoid battologies many words in prayer when wee speake vnto God wee must not vse any long continued speach rashnesse nor many words for this he speaketh in a speciall charge concerning this Be not rash in thy mouth nor let thine heart bee hastie to vtter any thing before God for God is in the heauens and thou art on the earth therefore let thy words be few Ecclesi 5.2 and Christ speaketh thus When thou prayest vse no vaine repetition as the heathen for they thinke to bee heard for their much babling bee yee not like them therefore for your heauenly father knoweth whereof ye haue neede before ye aske of him Mat. 6.7.8 and thus the Apostle biddeth vs pray continually 1. Thess 5.17 the Lords meaning is not that wee should euer bee in lip-labour and omit all other duties but that beside our morning and euening sacrifice we should at all times and in all occasions commend in our spirits the desires of our hearts our words and workes vnto God in the name of Iesus Christ Seauenthly 7. The afflicted minde praies best euen thē often when he thinks his praiers bee reiected wee must not in passions of minde desist or be weary but seeke the Lord and thinke vpon him the more wee bee troubled yea albeit wee pray long yet hee still fils our spirits with anguish yea albeit wee bee so buffeted and astonished that we cannot speake Psal 77.2.3.4.5 notwithstanding I say all this affliction and trouble wee must neither bee perswaded that wee doe not pray nor that God regardeth vs not for it is an imposture of Sathan and an error of conscience for the spirit of prayer euen in these afflictions helpeth our infirmities for wee know not what to pray as we ought when wee seeme to pray best to our owne liking but the Spirit it selfe makes request for vs with sighes and grones which cannot bee expressed Rom.
watchfulnesse and sobrietie that so the whole man may bee seruisable to God and men and for this the wise Phisition is appointed of God to direct vs. 1. Chro. 15. And here we bee commanded to attend Gods ordinance in phisicke for the restoring and repairing of our health beeing lost first praying for the pardon of sinnes Iohn 5.5 and reconciliation with God that so his blessing may bee vpon the meanes which hereunto by his good prouidence he hath appointed Mat. 9.2 2. Chron. 16.12 A louing tender heart Thirdly louing tendernesse of heart to our brethren and all mercifulnesse is here commanded purge the heart of all anger and crueltie and bee filled with bowels of compassion This heart was in Ioseph Gen. 43.30 his bowels were inflamed towards his brethren This heart was in Moses Num. 12.3 Exod. 32. This heart was in Christ Mat. 9.36 This heart had Paul Rom. 9.2.5 for thus he testifieth of himselfe I am moued towards you with the bowels of Christ or of compassion Phil. 1.8.9 This heart is knowne by these markes following First it reioyceth in the good and prosperitie of other men Rom. 12.15 Secondly it mournes for the miseries of men Esay 24.16 Psal 119.136 Thrirdly it is ready to help Io. 20.15 most chreerefully and willingly 2. Cor. 8.3 without delay Prou. 3.28 Fourthly this heart is not lightly offended nor offending Phil. 1.9 but ready to pardon many offences Eph. 4.32 Fiftly this heart is carefull to auoid all occasions of offence Gen. 13.8 euen with the losse of his owne right Mat. 17.26 Sixtly this heart ouercomes euill with goodnesse Rom. 12.21 and with patience 1. Cor. 13.4 couering infirmities with the garment of compassion Prou. 17.9 Fourthly A louing cheerful countenance is required the louing countenance must testifiie of the affections of our hearts a soure countenance is the brand of an hypocrite and of an euill heart then a cheerfull countenance must attend the mercifull and good heart Mat. 6.16 and it is seemely in the godly for a cheerfull heart causeth a good cheerefull countenance Prou. 15.13 and they allow all true ioyes Iob with his graue and cheerfull countenance cheered many hearts Chap. 29.24 All godlesse men are cheered vp and comforted with false ioyes the true beeleeuer onely knowes that the kingdome of heauen is righteousnes peace and ioy in the holy Ghost And yet this cheerfull countenance may not want grauitie and sobrietie for laughter is a signe of folly Sirach 19.27 Eccles. 2.2 Iobs smiling gaue none occasion of offence Chap. 29.24 If I laughed on them they beleeued it not Mercifulnesse and wisedome in the gouernment of the tongue for by my cheerefulnesse I gaue them none occasion of libertie vnto sinne Neither did they cause the light of my countenance to fall they were so afraid to offend me Fiftly Mercie and loue must bee manifested in the tongue by good speeches first soft wise and louing answeres Prou. 15.1 Secondly in being the mouth of the poore widow fatherlesse and stranger in iudgement When the eare heard mee it blessed me and when the eye saw me it gaue witnes vnto mee And againe ver 21. Vnto me men gaue eare and waited and held their tongue at my counsell Iob. 29.11 Iob againe testifieth of his loue in these words I deliuered the poore that cryed and the fatherlesse and him that had none to help him the blessing of him that was ready to perish call vpon me and I caused the widowes heart to reioyce Thirdly in blessing and praising God and in prayer for our brethren Mat. 5. Fourthly in feeding and winning soules by holy admonishion Prou. 12.10 Our mercifulnesse must appeare in our actions Sixtly Our mercifulnesse and loue must not onely be in word but also in our deeds and actions for euery man shall bee iudged according to his works Mat. 25.41 Es 58.10 And yet Saint Iohn proceedeth further saying that we must not onely relieue them with our goods but also if need require for the good of the Church wee must bee ready to lay downe our liues for our brethren 1. Ioh. 3.16 But Christ would haue our loue also manifested to our enemies as in words so in deeds Mat. 5.44 and 48. doe good euen to your enemies Mercifulnesse manifested by other vertues Seauenthly our mercifulnesse and loue is manifested also in the Church and must bee by these vertues following First there must bee in vs a sound vprightnesse and puritie of minde which as it cannot abide the neighbour to be vniustly blamed by any sinister dealings so it can not hide his sinnes and faults for his good when occasion is offered of Christian admonition Leu. 19.17 Secondly by gentlenesse which is to refraine our selues from reuenge when iust cause of offence is giuen vs as Dauid to Shemei 2. Sam. 16. Thirdly by liberalitie which is a mercifull and free distribution with iudgement giuing to euery man according to their speciall wants Psal 112.4 Fourthly by friendship which is a good will beetweene two equalls to performe all duties of loue the one to the other True friendship is a fruite of Godlinesse seasoned with good affection confirmed with grauitie and sobrietie preserued with constancie proued by sympathie and continued with mutuall pledges of loue in all well doing Fiftly by concord and consent of mindes this stirreth vs vp to all beneuolence and causeth a carefull respect of all superiours inferiours and equals gladding the hearts of men as it were with a milde sweete and comfortable harmonie Examination of the Conscience First here must bee a carefull examination of the heart and conscience for if the murtherer lye fast bound vnder the curse and condemnation of God and was neuer as yet translated from death to life and next that hee which hateth his brother is a murtherer then it standeth euery man in hand to search faithfully his owne heart and if there thou findest any crueltie anger enuie hatred wrath mallice or any such Serpents bred and harbored in thee thy conscience cries guiltie and this Law condemnes thee Secondly examine thy selfe with what crueltie and inhumanitie thou hast abused the good creatures of God how improuident and carelesse thou hast beene for the life of man and beast if thy conscience herein plead guiltie this Law condemnes thee Thirdly examine thy selfe how negligently thou hast respected the state and life of thy soule how carelesse for thy saluation and the meanes of it and with what sinnes of intemperancie and incontinency thou hast impaired the health and shortened the life of thy bodie if thy conscience crie guiltie this Law condemnes thee Fourthly examine thy self whether thou hast been a scornfull Ishmaell or a dogged bitter Nabal with any euill gesture countenance or otherwise disgracing or greeuing any man if thy conscience plead guiltie this Law condemnes thee Fiftly inquire also how thou hast offended God in the sinnes of the tongue as in bitter words railing reuiling backbiting slandering clamors
Apostles words are without all exception 1. Cor. 7.2.3 Neuerthelesse to auoide fornication let euery man haue his wife and let euery woman haue her owne husband Sixtly Diuorcements whether Iewish or Christian tolerate against the manifest word of God are here condemned The new Testament teacheth vs no cause of diuorcement but Adultrie Mat. 5.12 and the wilfull departure of the vnbeleeuing idolater 1. Cor. 7.15 Seauenthly and lastly all Popish Stewes Ezech. 16. Rom. 1. the sinnes of Sodome not to be named among Gods people Eph. 5.3 and all pollutions of the mariage bed contrary to the expresse charge of God Deut. 23.11 Leu. 15.2.16 Ordinary and natural fluxes Leu. 15.31.33 and. 20.18 preached by Ezech. Chap. 18. by nocturnall or monthly fluxes for the which the Lord requireth a separation of man and wife for the time are here condemned for the Lords will is that euery one know and learne how to possesse his vessell in holinesse and honour 1. Thes 14.4 Quest 131. Now proceede to the affirmatiue part that we may see in like manner what speciall vertues God commendeth and requireth in this Law Ans Summarily wee be commanded here as to endeuor and labour to keepe our owne soules and bodies in holines and honour so also to preserue what lyeth in vs the chastitie of our neighbour And the deformitie and darknesse of the sinnes beefore condemned may helpe vs to see the beautie and brightnesse of the contrarie vertues here commended which are specially these following First here wee be commanded to keepe the heart watchfully well exercised in holy thoughts and godly meditations Here let no man say with the blinde heathen that thought is free for euery man But contrarilie remember what the Lord warneth often as Pro. 4.23 Keepe thine heart withall diligence for from it proceede the actions of life And againe 2. Cor. 7.1 Seing wee haue such promises let vs clense ourselues from all filthinesse of the flesh and spirit and grow vp into full holinesse in the feare of God And this hee teacheth by his Prophet Mal. 2.15 when he saith Keepe your selues in your spirit that is keepe vnder and crucifie your affections and lusts euen the secret motions and desires of your hearts Secondly the Lord requires the sanctification of the whole man 1. The. 5.23 The soule spirit and body for that all these parts are redeemed by Christ therefore they must all bee kept holy and cleane Thirdly many not watching ouer their harts haue beene smitten with the spirit of ielousie and so of madnesse and so of crueltie and murther as wee see in Ammon and such like examples 2. Sam. 13. Secondly the chastitie of all the sences is here commanded and here a speciall watch ouer the eye and eare is required first for the eye An adulterous eye as wee heard fils the heart with vncleannesse and so inflames the whole man here then Iobs watch must bee remembred Chap. 31.1 I made a couenant with mine eyes why then should I thinke on a maide And Iosephs chast eyes and eares for hee could not endure to heare and see the vnchast behauiour and words of his mistresse Gen. 39. Thirdly the Lord here commaunds vs to keepe a continuall watch ouer our lips and tongue The Chastitie of this member is noted with these marks First the chast tongue speakes nothing but that which is poudred with salt and that which is good to the vse of edifiing and may minister grace to the hearers Eph. 4.30 Secondly to speake with shame fastnesse and sobrietie of those things which sinne hath couered with the garment of dishonestie and vncleannesse as Gen. 4. 1. Psal 51. in the title of the Psalme This is the Apostolicall charge Eph. 5.3.4 Let no vncleannesse or filthinesse bee once named among you as it becommeth Saints Thirdly Sobrietie and Temperancie in all speech Iames. 1.19 Mat. 12.19 Contrary to this are the notes of the harlot first much babling Prou. 7.11 secondly Shee is loude Fourthly the Lord here commands the chast and sober cariage of the whole man and of all the members of the bodie for like as the vnchast behauiour of any part of the bodie argues a filthie and vncleane person so the sober graue and holy vse of all the outward parts commends and declares the chastitie of the heart howsoeuer vncleannesse often and hypocrisie may bee couered vnder the vision of sobritie 1. Pet. 3.2.3.4.5.6 Ob. But some say albeit they bee not cleane tongued and fingred yet they bee cleane harted Ans Si trabs sit in oculo strues est in corde that is the sight is not good if there bee a beame in the eye and the heart is false when the outward part is corrupted Quest 132. And what bee the wals and bats of a pure and chast life Ans These fiue specially mariage temperancie prayer societie the works and labour of our calling The first is Mariage which the Lord by his owne holy spirit commends as honourable Heb. 13.4 Mat. 19. 1. Cor. 7. and commands all true worshippers which haue not the gift of continencie in this Law as the most speciall preseruatiue of a chast life In all ages God hath blessed this state as his owne speciall ordinance for the propagation of a holy seede as the Prophet speaketh Mal. 2.14 commended in all the old new Testament in the examples of all the Patriarches Kings Priests and Prophets in men of all degrees and condicions of life Obiect First but some teach that mariage doth rather pollute and defile a man then keepe him chast Ans It is the voice of Antichrist who is contrary to Christ as in all his proceedings so in this Contrarilie wee bee to remember what the spirit of Christ hath prophesied of our times saying 1. Tim. 4.1 that false teachers should come and disgrace holy mariage and reiect it as an vncleane thing but wee are to hold such doctrine to proceed from the Diuill This scripture hath beene much abused by Tatianus Montanus Tertullian Origen and after them by Hierom and Nazianzen Obiect Secondly but single life is preferred before mariage by the Apostle 1. Cor. 7. Ans Not for any holinesse or puritie in this kinde of life but for an outward and worldly respect for the Apostle so speaketh commending the single life 1. Cor. 7. ver 26. for the present necessitie because of the manifold afflictions of those times and the paucitie of true christian beleeuers least they should marrie with vnbeleeuers which was a thing most dangerous and contrarie to the expresse charge of God vnto all his people Obiect Thirdly it is further obiected in our wretched times that marriage breeds beggerie and hurts the good state of the common wealth Ans Neither pouertie nor riches can commend or discommend any holy ordinance of God let the lawes and rules of God and godlinesse be kept that euery man labour in a lawfull calling that all idlenesse and disordered life be banished and expelled from
saith Chap. 16. 19. After the Lord had spoken vnto them he was receiued into heauen and sate at the right hand of God And the Apostle Eph. 1.20 He raised him from the dead Act. 2.3.4 1. Tim. 3.16 and set him at his right hand in the heauenly places far aboue all principalitie and power Thus then in few words I expresse my meaning and faith concerning this Article I say that our Lord Iesus Christ hauing accomplished all his worke on earth and hauing committed the word of reconciliation for the gathering of his Elect vnto his holy ministers hee doth not now from hence forth after his ascention execute any of his offices in infirmitie as before on earth but in great excellencie and glory in the highest heauens I doe therefore here beleeue that Christ God incarnate beegan after his ascention and not before to sit at the right hand of his father and am perswaded that Christ now sitting in heauen Ioh. 17. Rom. 8. Ephes 1. both heares my prayers and prayes also to his father for mee and I am perswaded that his vertue grace and power is maruelous effectuall in the hearts and consciences of all the faithfull by meanes of his Gospell 1. Thes 2.13 albeit his bodily presence bee as far distant from vs as his seate in heauen is from our hearts on earth for him hath God lifted vp with his right hand to bee a Prince and a sauiour to giue repentance to Israell and forgiuenesse of sinnes So thus I conclude Christ God and man doth actually raigne in heauen with the father in glory and that the father doth and will doe all things by none other and that none other is of power to execute this office of the head of the catholike and vniuersall Church of Christ on earth but onely our Lord and Sauiour Iesus Christ Now in that Christs placing at the right hand of the Father argues an inferioritie in Christ because of one nature as is aforesaid hence it appeares that they bee deceiued who auouch that Christ glorified hath such a transfusion of the proprieties of the God-head into his manhood omniscience and omnipresence c. for this is to make the creature a creator and so Iesus Christ should haue no true humane body and soule in heauen which were not to glorifie his humanitie but to abolish it And whereas the word Almightie is repeted againe in this Article it is to signifie the maiestie of God the father and so the excellencie of Christ who is so aduanced and glorified God and man or the man Christ Iesus by so mighty a maiestie Againe here I professe that by the session of Christ at the right hand c. two things must bee vnderstood first that this blessed person of the Sonne hath the same equalitie of maiestie and glory with the Father Secondly by this phrase is also vnderstood that the humane nature of Christ is exalted to a most high excellencie of glory euen to execute iudgement as he is the Sonne of man Ioh. 5.27 And it may not be here said as in his resurrection that like as Christ rose onely in respect of his humane nature so also hee sits at Gods right hand in respect of the same nature for the session at Gods right hand is not a propertie of nature but signifieth the state of the person of Christ resting now in the execution of his offices as being king and priest and mediator betweene God and his people See Bucanus pag. 260. Sedere igitur c. Quest 47. Now proceed to the fruits which follow this faith Ans The benefites which follow this exaltation and session of Christ at the right hand of God are either in respect of his priesthood or of his kindome The beleeuer gaines these benefites by his priesthood First he is now and may be truely perswaded that as the couenant of grace and priesthood of Christ haue * Heb. 8.6 none end so his intercession for him and for all euery beleeuer shall neuer cease to the end of the world for all Rom. 8.34 1. Tim. 2.5 1. Iohn 2.1 Iohn 17. Christ is risen againe and sitteth at the right hand of God and maketh request for vs and for euery one I haue praid for thee Peter that thy faith faile not The manner of this is this hee appeares in heauen as a publike person in our stead He appeares in the sight of God for vs. Heb. 9.24 and makes the same requests hee made on earth Iohn 17. The difference betweene Christs passion and intercession is this the passion is as a satisfaction to Gods iustice for vs c. and as it were the tempering of a plaister but intercession applies it to the very sore So then the beleeuer is hereby sweetly comforted in heart being perswaded that Christ Iesus God and man now sitting in great maiestie and glory in heauen first heares his prayers in heauen and secondly accepts and sanctifies all his sacrifice and seruice which the beleeuer offers to the father by his hand Heb. 13.15 Psal 119.106 for all our seruice is imperfect yet for his intercession sake it is accepted as perfect A second consolation here ariseth to the beleeuing heart hee may now with boldnesse goe to the throne of grace Heb. 4.16 because wee haue then an high Priest an high Priest that sitteth at the Throne of the Maiestie in the heauens Heb. 8.1 And for this cause the same Apostle in the same Epistle Chap. 10.19.20 biddeth vs draw neere with a true heart and with an vndoubted perswasion of faith And againe most sweetly Phil 4.6 Be nothing carefull but in all things let your requests be shewed vnto God in praier A third consolation is this his intercession preserues euery repentant sinner in the state of Grace that being once iustified and sanctified they may so continue vnto the end whom he loueth once in his Christ who stands before him hee loues him for euer Iohn 10.29 If hee fall the Lord will raise him vp againe Fourthly a most sweet consolation is this the intercession of Christ in heauen casteth downe such beames of grace into the beleeuers heart on earth that it causeth another intercession of the spirit in him or causeth the spirit of prayer to be effectuall and working in him Zach. 12.10.11 Rom. 8.26 Hee giueth vs his spirit which helpeth our infirmities and maketh request for vs with sighes and grows that cannot be expressed but hee which searcheth the hearts knoweth what is the meaning of the spirit for hee maketh request for the Saints according to the will of God The holy Ghost makes request by stirring euery repenting heart to pray with grones and sighes which the mouth cannot expresse and this is a speciall fruit of the intercession of Christ in heauen so that a man may soone know by the spirit of prayer in his owne heart how Christ prayeth for him in heauen A man may soone finde it by his owne coldnesse or feruency
greatest part of this world is in a spirituall bondage as it were captiues vnto Sathan and by him vnto death eternall as he is said to haue his throne among vnbeleeuers Reuel 2.12 Sixtly The old Dragon Reuel 12.9 because Sathan and all his wicked spirits haue many yeeres experience to seduce and to hurt Gods people Seauenthly Beliall 2. Cor. 6.15 for that as some say he is the author of confusion as Christ is of order These names are not giuen to one euill spirit as the chiefe Lord and commander of all the rest but the Scripture speaketh of these inuisible spirits after this manner to teach vs first that all wicked spirits doe conspire and agree as it were vnder one gouernment kingdome and cursed league to dishonour God and to destroy men Secondly for that they desire to tyranize ouer the soules and bodies of men euen in earth Lastly it is manifest that these names Principalities Ephe. 6 12. Dominions Powers and Thrones are come to all Diuels without exceptions Secondly what knowledge our spirituall enemies haue the Scripture best teacheth vs for the Scripture testifieth of their long experience deep knowledge great strength to hurt vs. First their experience is of fiue thousand yeeres and aboue Secondly By their long experience and quicke sight they are seene in the qualities and causes of most naturall things in this present world Thirdly they can soone discouer by reason of their agilitie and swiftnesse thinges which are far distant Fourthly They are well seene in the historie and bookes of holy Scripture Mat. 4.6 Fiftly and lastly they are often called to and sent of God for the execution of his iustice whereby they are able to speak other-whiles the truth of future euents as the Diuell did to the witch of Endor of Sauls death 1. Sam. 28.19 Thirdly for Sathans works hee and all wicked spirits are meruailous expert to hurt any of the visible creatures in the ayre in the water and on the earth and to worke great wonders where and when the Lord seales them his commission There strength appeares in Egipt in the grieuous and great plagues wherwith the Lord smote Egipt Psal 79.49 There strength appeares in that strange affliction of Gods holy seruant Iob by open violence of tempest destroying his children by secret suggestions in theeues and robbers spoyling his cattell and goods and close practises of strong poyson infecting his body with incurable botches and boyles Iob. Chap. 1. 2. Lastly the persecution of the Church of God by Tirants by Heretikes Witches and Wizards hath euer beene by the secret practises of wicked spirits working in the Children of rebellion Es 8.19.20 Leu. 20.6 1. King 22.22 Conferre these Scriptures 2. The. 2.9.10.11.12 Reuel 2.10 Deut. 18.10.11 Leue. 20.27 Eph. 2.2.3 Quest 28. Now let vs heare the second point noted in the Answere of the 26. Question namely that Sathan works in all that are without Christ and how that is Ans Wee can easily proue that Sathan worketh in the children of rebellion and hauing receiued the spirit of grace and of iudgement soone discerne where hee worketh but very hard is it for vs to know in what forme and manner wicked Spirits so infect all vnbeleeuers The holy Ghost assureth vs hee can occupie and worke in them vpon the principall parts and faculties of the Soule and first for the heart the seat of our affections The Diuell put this in Iudas heart to betray his Maister Iesus Christ Ioh. 13.2 1. heart The Diuell commeth to the hearers of the word which are likened to the high way and takes away the word immediately out of their hearts Luke 8.12 Mar. 4.15 The Diuell filled Ananias and Saphiras heart with hypocrisie Asts. 5.3 2. minde Secondly for the minde and reason this part also is readie to heare and entertaine all euill motions of wicked spirits for they are called spirits of errour because they doe fill mens mindes with errour 1. Kings 22. and hold the mindes of men as it were fast bound that they may not admit the gracious light of God shining vpon them 2. Cor. 4 4. Where Sathan dwelleth signes of secret working To know then where Sathan dwelleth The Scriptures sets before vs these speciall arguments following First a heart filled with vnbeleefe Act. 5.3 Secondly The minde full of grosse ignorance in the very grounds of Saluation 2. Cor. 44. Heb. 5.12 Thirdly To walke in darkenesse when men pretend knowledge 1. Iohn 1.5.6.7 Fourthly to dwell in polution and vncleannes of body and mind argue Sathans presence and effectuall working Mat. 12.44.45 Fiftly To rest contented with a bare historicall knowledge of the Gospell Luke 8.12 Sixtly to persecute the word with blasphemies Mat. 12.30 with violence Iohn 8.44 and with secret and subtile practises Act. 13.10 Seauenthly to bee so choaked with cares and pleasures as that the word cannot bee fastened on the heart Luke 8.14 Eightly long contempt of the meanes of Saluation argueth Sathans effectuall working 2. Tim. 2.25.26 Next for the manner of Sathans working in men As the holy Ghost works inuisibly and spiritually neither seene nor heard but felt inwardly in some measure in all true beleeuers better knowen by the fruits then by any sense much like the winde blowing where it listeth Iohn 3. euen so the operation of wicked spirits in vnbeleeuers is by an inuisible and secret breathing and suggestion when as men are perswaded they are carried away with the very imaginations and motions of their owne hearts and as the light of the Sunne peirceth the clouds water and aire so doth the Diuels operation the bodies of men Quest 29. I feele often many strong motions within mee which cause mee to tremble and I know not whence they come for I striue against them I feare euen to name them Ans All Gods people are so troubled in like manner much or little These motions and thoughts proceed from a speciall agent because first being so euill they proceed not from our soules nor from our corruption for that wee doe not delight in them at all but rather suffer them do any thing to trouble vs secondly Gods spirit is no cause of them for that they be so euill thirdly such strange and sodaine motions must come into vs by the secret working of Sathan Let vs then reioyce that we doe not intertaine them but pray and striue euer against them Quest 30. Now proceede to that you said in the third place Question 26. that all men without exception are bound ouer in this spirituall bondage vnto Sathan beefore that Christ lose them Ans True it is so And such a bondage and seruitude this is that these miserable captiues thinke not their state to bee a bondage but a freedome and so addicted bee such to follow Sathan that much calling and crying cannot reclaime their dead hearts Luke 11.21 till Christ himselfe vouchsafe to bind the strong man and to cast him forth and to open
and eight step to hell is hardnes of heart hee that continueth without repentance in the long contempt of the holy voyce of God shall be giuen ouer to Sathan to bee hardened in his heart Rom 2.4 so as he shall neither bee touched by Gods iudgements to humiliation nor moued by his mercies to any consolation for these signes of an hardened heart may be gathered Heb. 3.7.13 First to tempt God by seeking new arguments of his prouidence power and goodnesse Secondly to see many wonders and to receiue many blessings without thanksgiueing Thirdly not to regard a long experience of Gods mercies and iustice as the people in the wildernesse Psal 78. 3. Degree of prouocation The fourth degree of sinnes perfection and the ninth step to hell is an euill or malicious hart which followes very iustly an hardened heart Wee haue naturally also an euill heart Ier. 17.9 Gen. 6.5 but the holy Ghost in the third to the Heb. ver 12. speakes of an heart which by custome of sin and as it were by art is become farre worse by many degrees for this heart is very secure not much moued with any check of conscience for any sin committed This heart swallowes vp continually common sinnes without any check lying dissembling and common oathes as light sinnes not to bee regarded and disputes not long to commit grose and grieuous sinnes and to liue in them as Herod and Herodias Agryppa and Bernice in open incest Felix and Festus in briberie couetousnesse and oppression Achah and Iezabell in Idolatry superstition and all rebellion against God An vnbeleueing heart 4. Degree of prouocation The Fift degree of sinnes perfection and the tenth step to hell is an vnbeleeuing heart This followeth a malicious euill heart as the effect followeth the cause And is indeede the iust punishment and hand of God for many sinnes aforegoing This is not to beleeue nor to giue credit to the holy oracles of God contained now in his written word This sinne greatly prouokes Gods holy spirit Num. 14.11 Deu. 32.19.20 1.31.32 examples here may bee Lots Sons the word of God seemed vnto them to bee a iest they gaue no credit to their fathers preaching Gen. 19.14 Great afflictions and griefes of minde and feares may binde vp the heart of Gods best children for a time in vnbeleefe anguish of spirit and cruell bondage Exod. 6.9 43.1 Mark 16.14 Luke 28.38.39.41 Iohn 20.25.27 The Sixt degree of sinnes perfection 5 Degree of an erring heart and the eleauenth step to hell is an erronious or idle heart giuen vp to a reprobate sense First there are two kindes of errours The one is of the vnderstanding and this we call ignorance This errour is not so dangerous 1. Tim. 1.13 Heb. 5.2 The second kinde is of the heart and affections when as these parts are not setled to rest on God and his word but are ready to embrace lies idolatry and superstition and to forsake Gods holy couenant Psal 78.37 Their heart was not vpright with him they were not faithfull in his couenant Heb. 3.8.9.10 Long contempt malice of heart and vnbeleefe against the word causeth God to smite men with his spirituall plague Rom. 1.28 Eph. 4.18.19 2. The. 2.11 The Seauenth degree of sinnes perfection 6. Degree of prouocation An heart past feeling and the twelft step to hell is an heart past feeling The heart is past feeling when the conscience hath lost her proper and essentiall properties to accuse and excuse The Gentiles were plagued with this for the longe contempt of the light of nature and the often checks of their consciences accusing them The people vnder the Gospell may farre more iustly be plagued with this spirituall plague for the contempt of the light of nature and grace shining vpon them 1. Tim. 4.2 Signes of this deadly poyson are these first wantonnes in sin secondly greedinesse in sinne thirdly to bee giuen ouer to all vncleannes Ephe. 4.19 The thirteenth step to hell and last degree of sinnes perfection is an apostaticall heart and this is the most wofull state that may bee and vnrecouerable for here men sinne in the highest degree euen the sinne impardonable they haue beefore quenched the graces of Gods spirit and now they proceede to despite the spirit of grace and to renounce the whole couenant and all the holy meanes of their saluation striuing fighting and persecuting the holy truth of God as much as in them lyeth with blasphemies and these they do cheerefully wittingly and willingly withstand and oppose themselues against Iesus Christ and his most holy spirit This sinne alone is impardonable and this is the highest degree of sinnes perfection mentioned in the Scripture The Fourth and the most certaine meane to know the miserie of man without Christ is by the Law of God for that by the Law commeth the knowledge of sinne Rom. 3.20 and 7.7.8 Question 43. WEe haue heard by very effectuall and plaine demonstratiōs how great mans misery is by nature and without Christ But the Lord yet commends vnto vs a Fourth glasse to behold our deformitie and miserie what is that Answere The great and wonderfull Law of God for thus it is written Rom. 3.20 Rom. 4.15 and 5.20 Gal. 3.19 By the Law commeth the knowledge of sin Chap. 7. ver 7.8 I knew not Sinne but by the Law Quest 44. Where is this Law written that so serues to reueale Sinne and what is it Ans I meane the morall Law of God commended vnto vs in the twentie Chapter of Exodus and this Law as I suppose Definit 1. may truely bee in this manner described The Law of God is the holy commandement of Iehouah whereby his nature and will concerning our obedience is reuealed and made knowne vnto vs. Againe first more fully to discribe what this Law is for the first cause of it The Heathen that their Law might haue authoritie and credit among men euer fayned some false God the author o◠them Minos king of Creete said his Lawes came from Iupiter Licurgus king of the Lacedemonians infers his Lawes to Appollo Solon of Athens to Minerua Numa Pompilia 2. king of the Romanes receiued his laws from Aegeria and the Turks their Alkaron frō Mahomet wee doubt not this Law came from God and of him and by him hath a most royall and heauenly authoritie and written by his owne hand giuen first to Moses and by him commended to the Church for all posterities Secondly for the matter it concerneth the will and nature of the true God When the Lord forbiddeth murther first he manifesteth his will that he is a God which abhorreth crueltie and violence in man next that by nature he is most inclined to shew mercie And likewise in forbidding adultry first hee willeth our holinesse and sanctification next hee teacheth vs that by nature hee hateth all vncleanesse of soule and body Thirdly for the forme of it it is spirituall holy and iust Rom. 7.12.14 and
able to discouer the inward affections and secrets of the heart as in the last commaundement Fourthly for one principall ende thereof it serues as a speciall instrument sent from God to teach vs what the nature and danger of Sinne is Rom. 3.20 next it is the guide which God hath sent vs to direct vs in the way to heauen Psal 119. Quest 45. Answere me yet one doubt more did not the Maniches and old Heretikes iustly speake against this law seeing the Apostle calls it the misterie of death 2. Cor. 3.7 and againe hee saith the law killeth Rom. 7.9.10.11 Sinne tooke occasion by the commandement and deceiued me and thereby slew mee Ans Wee must wisely discerne betweene the naturall effects of the Law and the accidentall consequents of the same or what the Law worketh in our corrupt nature The Law is holy iust and good and hath holy iust and good effects Rom. 7.12 in those which are truly renued by the word and spirit of grace but the contrary effects and works follow in the vnregenerate beecause of the corruption the Law findes in them The Law vnto these is like water cast vpon lime which soone discouers the heat and fire which is within so the Law works vpon sinners seruing well to discouer their inward and most secret corruption But the Law vnto the beleeuer which receiues Christ and his Gospell is sweet and comfortable like the waters of Marah rectified made pleasant with the tree cast in by Moyses Exod. 15.25 So put Christ to the Law and hee changeth the bitternesse of the Law into sweetnesse Psal 119.19 Quest 46. First let mee heare what you can say of the speciall circumstances of time place and persons concerning this Law Ans First I say for the time of the promulgation of this Law it was the first * This yeare was the 430. after the promise made concerning the Messiah with Abraham Gen. 12.13 sealed Gen. 17. so saith the Apostle Gal 3.17 following Moses Exo. 12.40 Ge. 15.13 yeere of their deliuerance out of Egipt and the third moneth of the yeere Exod. 19. ver 1. Secondly for the place it was in Horeb called the mountaine of God Exod. 3.1 a place of great excellencie and note because of that vision to Moses concerning his ambassage to Egipt and for that the Lord himself here spake all the words of his Law vnto his people This was a mountaine in the wildernesse of of Sinai Exod. 19.1 Thirdly the speaker of this Law or the person which first deliuered it in that place was Iehoua himselfe three in persons one true God in substance Exod. 1◠◅ Hee came downe or gaue some visible signes of his presence They heare God speake as in a pulpet of fire in fire on the mountaine Exod. 19.18 The mount for the time might not be touched by man or beast Exod. 19.13 The messengers of his comming and presence were Thunders Lightnings and a thick Cloud and the sound of a Trumpet exceeding loud Exod. 19. ver 16. and Earthquake ver 18. Thus was preparation made for his Maiestie to speak and to deliuer this great law vnto his people After all these follow the voice of words Heb. 12.9 that is a liuely voyce speaking distinctly or a voice sounding the liuely oracles Act. 7.28 notwithstanding the people heard God speake yet they saw nothing that they might neuer set vp any image to resemble him Deut. 4.15 And the voyce of God was so terrible vnto them that the people trembled and feared much and desired they might no more heare it Exod. 20.18 Lastly when God had spoken all the words of this Law hee writ the same himselfe in two tables of stone Exod. 31.18 These tables were the worke of God and this writing was the writing of God grauen in the tables Exod. 32.16 Fourthly the auditorie or people which heard the voice of God were the people of Israell Exod. 19. They are prepared to meete the Lord three dayes beefore his comming First Moses propounds vnto them the forme of the couenant Verse 5. and demaunds if they bee willing to accept Gods couenant to serue and worship him as his peculiar people according to his will They answered all that the Lord shal cōmand Verse 1. wee will doe for this Law was confirmed by many and great miracles both before and after the promulgation and writing of it Secondly they must prepare themselues to meete the Lord the third day this preparation was by prayer verse 10. and fasting ver 15. confer 1. Cor. 7.5 Quest 47. What rules must be remembred for the right vnderstanding and vse of the commandements of this Law Ans First whereas the Lord in the morrall Law sets downe in euery precept but the grosest and greatest sinne forbidden in the Law yet wee must remember that vnder it hee vnderstandeth all euen the least sinnes of like nature all the causes signes and effects of the same sinne for example in the seauenth Law is forbidden onely in word but actuall adultery yet the Lord vnder this one word vnderstandeth all sinnes which pollute a man in that kinde of vncleannesse all the causes and effects of that vncleannesse Secondly all precepts affirmatiue include their negatiue and the negatiue their affirmatiue Where God forbids adultry hee commands chastitie and to keepe our vessels in sanctification and holinesse Thirdly the decalouge is no otherwise to bee vnderstood then as the best interpreters the holy Prophets and Apostles haue opened it and taught it in their time Fourthly these ten Lawes must bee vnto vs as ten speciall rules by which we must trie euer all the thoughts of our hearts words of our mouth and actions of our life Fiftly the first table concernes and containes all our immediate seruice and worship of God the second our duties vnto men Amor Dei amorem proximi generat The first is of greater excellencie for that the loue of God is the onely fountaine of our loue to men Sixtly that euery one of these ten Lawes may haue the deepe impressions in thine heart euer set beefore thee the nature greatnesse and authoritie of the Law giuen that so thou maist rightly conceiue of the excellencie of this Law Seauenthly he that will practise the holy and good things commaunded in this Law must first renounce and forsake the euill things forbidden in this Law Psal 37. Tit. 2.10.11 Hee that will know practise one must know and keepe all Eightly the righteous man respecteth not one Table and forgets the other but none fully respecteth all these commandements of God Psal 119.6 Quest 48. What diuisions and parts are to be considered in the decalouge Ans First the decalouge is diuided into two parts or two tables This diuision is manifestly allowed of God Ex. 34.4 Deut. 4.13 10.43 and Mat. 22.37 The second diuision is into ten parts or precepts and this also is Gods owne diuision Deut. 10.3.4 and 4.13 Then hee
earth confer Act. 28.25 Esay 6.8.9 The fourth and Last branch what God is this can hee best teach thee who discribes himselfe vnto vs in termes and words fitting our capacitie on this manner Exod 3.14 I am that I am say vnto the children of Israell I am hath sent me vnto you Exod. 34.5.6.7 The Lord proclaimed the name of the Lord saying The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne and not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children vnto the third and fourth generations Quest 54. What is the second point of obedience here commaunded Ans To loue the Lord thy God with all thine heart and with all thy Soule and with all thy * Or thought Deut. 6.4.5 Mat. 22.37 Luke 10.37 Cant. 8.6.7 minde and with all thy strength Mar. 12.30 To submit my selfe in all powers of my soule and parts of my body vnto Iehoua and to make more account of him and his will then of all the wicked yea then of mine owne saluation if they could come in question and comparison together The Lord in that Scripture so often repeted first would haue vs banish and endeuour to cast forth continually all things contrary to his lawe that our mindes may not think of them nor our affections desire nor our hearts embrace and entertaine them Secondly when wee doe him any seruice hee would haue vs to doe it with such cheerefulnesse as that no part of vs within or without sit idle but that wee striue with all our might to expresse the good affection of our hearts in his seruice The minde must discerne him the soule desire him the heart must receiue him and lodge him 1. Thes 5.25 for thou must loue thy neighbour as thy selfe but God aboue thy selfe neuer prize him and his loue with any thing Motiues to stir vp our hearts to loue God are these Reasons to moue vs to loue God First for that his loue is the onely fountaine and first cause of all our happinesse Ephe. 1.4 The first cause of our election The first cause of our creation Psal 8. The first cause of our redemption Ioh. 3.16 The first cause of our vocation Rom. 8.29 The first cause of our adoption iustification and sanctification Rom. 8.15 Ephe. 1.13 The fountaine and first cause of our loue for we loue him because his loue is shed into our hearts Rom. 5.4.5 and wee loue him because hee loued vs first 1. Ioh. 4.19 Quest 55. What vndoubted signes bee there of the true loue of God Ans First loue must issue out of a cleare heart from a good conscience and from faith vnfained 1. Tim. 1.5 So that if a man find himselfe to haue these three in any good measure hee may bee well assured his loue to God is sound for before that faith purge the heart Act. 15.9 and bring to our consciences a discharge from our sins in the blood of Christ Heb. 9.14 we can neuer truely loue God When Maries sins were so giuen her shee burneth in loue towards Christ and would signifie her loue by all meanes possibly that shee can Luke 7.47 for which cause Christ gaue this testimonie of her many sinnes are forgiuen her the true marke whereof is this shee loued much Secondly the infallible mark of our loue to God is our loue to his word Prou 2.1.6 Psal 119.11 Luk ◠19 59. Luk◠8. Act. 16. This saith Christ If any man loue me he will keep my word and my father will loue him and wee will come and dwell with him he that loueth not mee keepeth not my word Iohn 14.23 Thirdly this word wee must not onely keepe vnto our selues Luk. 22.32 but carefully labour to communicate the same vnto others to draw others to serue the Lord specially vnto our children and familie Deut. 6.5.6.7 These words which I command thee this day Exod 12.26 Gen. 18 19. Iosh 24 15. 1. Cor. 31.2 Rom. 2.18 Heb. 5.11.12 shall be in thine hart and thou shalt rehearse them continually vnto thy children thou shalt talk of thē when thou tarriest in thine house and as thou walkest by the way and whē thou lyest down when thou risest vp otherwise in blind families men loue their horses better then their children Fourthly a fourth vndoubted signe wee loue God is the loue of our brethren 1. Iohn 3.14 We know we are translated from death to life because we loue the brethren he that loueth not his brethren abideth in death 1. Iohn 4.19.20 If any man say I loue God and hate his brother he is a lyer for how can he that loueth not his brother whom hee hath seene loue God whom hee hath not seene Fiftly to reioyce to think of Christ and to talke of Christ Gal. 6.14.15 Sixtly to desire Christs presence aboue all things and to mourne for his absence Can. 5.6 Seauently to loue all things that appertaine vnto him and his seruice Eightly to esteeme greatly of Gods graces 1. Cor. 2.2 Phil. 3.8.9 Ninthly to call vpon his name with boldnesse and with a good conscience Heb. 10.19.22 and Chapter 4.16 Quest 56. What is the third branch of obedience required in this Law Ans Trust in God and an holy affiance proceeding from a liuely faith in Iesus Christ Ephe. 3.12 Wee must know God that wee may beleeue in him and loue him wee must beleeue in him and loue him before wee can assuredly trust in him and rest and wait vpon his prouidence and holy will A man is said truely to trust in God when hauing a comfortable perswasion and answere by Gods spirit of the pardon of sinnes and grace in Christ Iesus Psal 37.2.3.4.5.6.7 delighteth in the Lord studying to please him committing and commending all his affaires vnto God waiting patiently on the Lord in all dangers because he seeth his goodnesse in Christ and his almightie power to deliuer him and the signes and marks of this holy affiance and trust in God are these First to doe good Psal 37.3 hee is bountifull and good to many for he is well assured God will repay it againe Psal 112. Iob. 21.22 Secondly to delight in the Lord. Psal 37.4 looke what friend wee know best loue best and trust most in him wee delight most Thirdly hope followeth also this holy affiance and trust in God and this is a quiet expectation of helpe from God in all future euents Psal 37.5 deuolue thy way that is thine affaires on the Lord and trust in him and he will bring it to passe for patience is the daughter of God and faith which bringeth quietnesse if not cheerefulnesse in present euils Contrary to this hope are to seeke to vnlawfull meanes in troubles as Saul did 1. Sam. 28. and Ahaziah to witchcraft 2. King 1.2.3 and those distrustfull cares forbidden by Christ Mat.
as when we haue sworne to doe any thing the doing whereof is a manifest sin and breach of Gods law that oath may not bee kept as Herods oath for the death of Iohn Baptist Mar. 6. and the Iewes to kill Paul Act. 23.14 Dauid knew that he had sinned in swearing rashly Nabals death 1. Sam. 25.21 and was changed and did blesse God afterwards for the changing of his minde Thirdly if the matter or cause of our oath be lawfull albeit hard and to our losse yet our oath must euer bee performed Psal 15.4 Quest 101. Tell mee breefely what other good things be principally required at our hands in this Law Ans These duties following doe most concerne Gods name and glory for without them God can not possibly be glorified The first is priuate instruction of our families The third branch of the obedience of the third law instruction of our famalies this God requireth at our hands Deut. 6.6 for that without this there is no hope that Gods great name may be hallowed in our houses of this hee speaketh in these words Deu. 6.6 The words which I commaund thee this day shall bee in thine heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp Secondly to take all occasion gladly when it is offered 4. To praise Gods excellencie and to seeke occasion in time and place conuenient to commend Gods greatnesse excellencie wisedome power goodnesse iustice and mercie manifested vnto vs in his word and in his works Psal 8.1 Bradford his meditations 1. Gods works 2. Gods words O Lord our God how excellent is thy name in all the world which hast set thy glory aboue the Heauens and O Lord how excellent are thy works in wisdome hast thou made them all Psal 12.6 The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seauen fold Psal 119. O Lord thy word endureth for euer in heauen Psal 19.8.9 it conuerteth the soule it reioyceth the heart And this dutie wee must desire to remember in the vse of his creatures euer desiring they may be sanctified vnto vs by the word and praier first the word must teach vs what when and how to vse the creatures 1. Tim. 4.4 Secondly by prayer wee desire Gods presence and the grace of his spirit for the sanctification of them to vs. 1. Cor. 10.3 Thirdly the name of god is magnified by a free profession of his truth which is a true declaration of that holy certain knowledge wee haue receiued of him and his will by his word as need shall require beeing ready to approue it with losse of goods and life as may best serue to Gods glory and the confirmation and saluation of our brethren Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to Saluation Mat. 10. Whosoeuer confesseth me before men I will confesse him before my father which is in heauen 1. Pet. 3.13.14.15 Who is it that will harme you if you follow that which is good notwithstanding blessed are ye if ye suffer for righteousnesse sake yea feare not their feare neither be ye troubled but sanctifie the Lord God in your harts and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you Heb. 10.32.33.34 Now call to remembrance the dayes that are past in the which after ye had received light ye endured a great fight in afflictions partly while yee were made a gazing stock both by reproches and afflictions and partly while ye became companions of them which were so tossed too and fro for both ye sorrowed with me for my bonds suffered with ioy the spoyling of your good knowing how that ye haue in heauen a better more enduring substance Reu. 6.9 And when he had opened the first seale I saw vnder the Altar the soules of them that were killed for the word of God and for the testimonie which they maintained c. Cha. 14.12 Here is the patience of the Saints here are they that keepe the commandements of God and the faith of Iesus And for a motiue the Lord bindeth himselfe to aduance them to the chaire of honour that will honour him and vomits them as a loathsome burthen that be luke warme professors of his truth 1. Sam. 2.32 Reue. 3. The sixt branch of the obedience of the third Law Fourthly and lastly true zeale is a speciall grace whereby the great name of God is magnified in and by the saints This is often both commaunded and commended in the holy Scriptures first Christians must bee zealous in the profession of Godlinesse and repentance Reue. 3.19.2 Cor. 7.1 and of good works Tit. 2.14 and in euery good thing Gal. 4.18 Secondly examples Moyses Exod. 32.19.20.26 Phinehas Num. 25.7 Psal 106.30 Elias 1. King 18.21 Dauid Psal 69.9 and 119.139 Epaphras Col. 4.13 Definition We may describe godly zeale to be a griefe of heart conceiued for the contempt of God and his word mixt with a holy endeauour to redresse any such euill so much as in vs lyeth and to performe any good work to the aduancement of Gods Glory and the Saluation of his children Notes of true Zeale First true zeale beginneth in our selues and casteth the first stone at our selues and plucketh the beame out of our owne eyes that we may the better draw the mote out of our brothers eye and taketh his proceeding to others Gen. 14.23 Iob. 1. Thus Abraham with all the Patriarks and Prophets bee euer more zealous against themselues then others Secondly true zeale is ielous euen of those secret euils in our selues which are not onely not espied of others but are vnknowen also to ourselues though our conscience doth not presse vs yet herein are we not iustified saith Saint Paul Thirdly true zeale is constant not hot by fits cold in affliction and hot so long as the world fauoureth it keepeth a continuall tenour Saul and Pharao haue good motions by fits but Christians must bee constant in their zeale and loue Fourthly true zeale will cause vs to reioyce in the publike prosperitie of the Church when priuate crosses make vs sad Paul imprisoned was not so greeued at his owne bands as hee reioyced at the libertie of the Church and Gospell The tryall and examination of the Conscience First examine thy selfe as in the presence of God the searcher of all hearts whether thou hast all thy life so ordered thy minde thine heart and thy tongue that thou hast neither thought nor spoken any thing of god nor of his word and works but most reuerently euer desiring to aduance the excellencie of his name imprinted in them Whether thou hast not committed the sinnes forbidden in this Law Swearing The terrible oathes as Atheists on this
2.11 let not thine heart yeeld but resist the motion and Christ by his grace shall inable thee to ouercome and to kill this enemie Fourthly Be instant in praier when the occasion is offered and cry saying O Lord turne away mine eyes from beholding vanitie Psal 119. Fiftly auoid the occasions following Christ here condemneth the adulterous eye naming this sense for all the rest beecause it is a most stirring and quicke sence and for that by it most commonly Sathan and the world infect the heart with vncleane lusts 1. Iohn 2.17 Saint Iohn knits well three things together The lust of the flesh the lust of the eyes and the pride of life for the lust of the flesh is inflamed by the lust of the eies the common lure of this is the vanitie and pride of life for the Diuell by the world kindles the lust of the eye and this inflames the lust of the heart That the eye is a most dangerous sence both to stirre vp and to feed the vncleane lusts of the heart may appeare by many examples in Gods booke Of Putiphars wife it is said that shee cast her eyes vpon Ioseph and then began to lust after him and to entice him to lye with her Gen. 39.7 And of Dauid it is written 2. Sam. 11.2 that he cast his eies vpon a naked woman Vriahs wife and this inflamed his heart and Gods people were so snared and baited in the first age for it is said of them Gen. 6.2.3 The sonnes of God cast their eyes vpon the daughters of men and saw that they were faire That is the religious in the true Church saw the daughters of Cain in the false Church did please their eyes so they were ouercome with their beautie to breake Gods couenant and to ioyne with them in mariage to their owne destruction This adulterous eye causeth Saint Peter to say of vncleane men that they haue eyes full of adultry 1. Pet. 2.14 Here then are condemned all inticements of the eie which stirre vp the heart to vncleane lusts The most common and dangerous lures of these times are these following First dead pictures of naked men and women the old lures of the Diuell in paganisme Cursed Cham iested at his fathers nakednesse Gen. 9. And so the spirit of whoredome causeth men to delight in that which is one speciall cause of shame and confusion for hee that delights in the effect will delight in the cause and occasion Sinne brought in shame and dishonour vpon vs our weakenesse our shame our frailtie God hath taught vs to couer with our apparell Such then as discouer their nakednesse in part or in whole in liuing bodies or dead pictures follow the old Pagans in practise and set vp banners for whoredome and vncleannes Secondly the second lure is the banner of pride in costly and strange apparell the blessed voyce of God in the scripture condemneth in apparell two things first costlinesse and wasting of our substance on apparell aboue our state wealth place and calling wherein God hath placed vs confer these places 1. Tim. 2.9 with Esa 3. and 1. Pet. 3.2.3 Secondly he condemneth curiositie and vanitie in phantasticall and strange attire for thus the Prophet speaketh Sophonia Chap. 1.8 I will visit the Princes and the kings children Deut. 12.11 Esay 3. 1. Pet. 3.3 1. Tim. 2. â— and all such as are clothed with strange apparell Strange it is that Sathan can make vs so swell in that which ought to be vnto vs a speciall argument of humiliation for sin and shame brought in apparell and this came in to couer both It may well bee called as one saith the badge of our rebellion and the witnesse of our shame That Steward may iustly bee condemned and reiected that wastfully spends his masters goods specially in attiring himselfe to bee short this vanitie in apparell neuer greater then in these times hath euer beene noted an argument of pride idlenesse leuity and disorder in all degrees of men Thirdly our nature if wee knew it hath no need to bee made tame and brought vnder for vncleane spirits to ride vs by painting the face laying out the haire curling painting binding and by strange attires for our very naturall disposition is so prone to all vncleannesse that it is a very madnesse for vs to giue such place to the diuell that his temptations may with more speede and ease bee fastned on vs and thus wittingly and willingly wee hold Sathan the stirrup to our owne destruction Fourthlie and lastly the ages following will assuredly be astonished to see the pictures of pride and vanitie which shal be reserued in our houses for posteritie The third and fourth lure of whoredome and adultry to feede adultrous eyes and cares be stage-plaies and dauncing These vncleane vanities haue many prouocations in them and meanes to fill vnchast eyes and eares full of whordome and adultrie Wee know the voice of him which speaketh euill words corrupt good manners 1. Cor. 15.32.33 Es 22.13 And these vaine pastimes as they bee called are full of vncleane speeches Againe the Lord expessely chargeth vs. Ephe. 5.3.4 That fornication and vncleannesse be not once named among vs as becommeth Saints neither filthinesse nor foolish talking neither iesting which are things vncomely but rather giuing of thanks And againe Eph. 4.29 Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers And what else finde wee in stage-plaies but a continuall breach of these most sacred and holy canons in all vncleane and vnseemely iesting foolish talking whorish gestures rotten and vnsauerie communication so that if men see not these baites of Sathan but will still approue these vncleane cages and nurceries of whordome so contrary to the light of grace so dangerous to Church and common wealth 2. Cor. 4.3.4 it is to bee doubted that such men haue their eies as yet fast bound and can not see the face of God in Iesus Christ nor the bright shining countenance of Christ in the Gospell The Auncients cried out continually in their times against stage-plaies and dauncing They called theaters Venus temples and meanes to pollute all persons and places Of dauncing a August Melius est to to die fodere quam saltare die sabathi one faith better digge all day then daunce on Sonday b Chrisost Instrumenta luxuriae tympana et tripudia laquei sunt et scandala an other thus where wanton and lasciuious dauncing is there the diuell daunceth and againe dauncing is the Diuels gulfe to plunge sinners in sinne at vnawares And againe saith hee piping and dauncing are the instruments of a luxurious life very snares and scandals An other addeth saying c Ambrose De virgin lib. 3. dauncing is fit for adulterous women and not for chast matrones Another writing of d Theophilast Mar. 6. Saltat Diabolus per puellam
among Gods people And thē the poore man maried shal be blessed in the Church of God as well as the rich and as for the most part as daily experience teacheth vs more comforted and blessed in his wife and children Of this point Master * The Martyr Hooper speaks on this manner They be worthely condemned that for pouertie foolish vowes or for easinesse of life refuse matrimonie and tarrie in the present danger of fornication of the concupiscence of the flesh c. Lastly the old Pagan Romaines commended mariage in the poorest Secondly the second barre and preseruatiue of a chast life in temperancie and sobrietie in meates and apparell how profitable this vertue is at all times and how needfull also the religious fast and abstinence is for the humbling of our soules and bodies as often as wee bee called and occasioned hereunto all wise men know and haue euer testified with God and his word in all ages And contrarily how fulnesse of meates and excesse in apparell doe so carry men headlong into all loosenesse that they cannot bee contained by any good meanes within the bounds and lysts of a chast life Thirdly the third barre and preseruatiue of chastitie is prayer This is such a holy worke of the spirit of sanctification in vs as can neuer proceede from vs vnto God nor returne vnto vs with comfort but when the heart is purified by faith and our whole bodie and soule and spirit bee kept as chast vessels of holinesse and honour to serue the liuing God So that prayer preserues chastitie and chastitie fits and helps vs vnto prayer Fourthly the fourth barre of a chast life is the societie and companie of the faithfull This the Apostle sheweth saying flee lusts of youth follow after righteousnes faith 2. Tim. 2.22 loue and peace how this may be done is intimated in these words keepe with them which call on the Lord with a pure heart And of this Salomon speaketh Prou. 13.20 he that walketh with the wise shall be blessed but a companion of fooles shall bee afflicted Of this the Psalmist warneth vs by his owne example Psal 119. saying I am a companion of such as feare the Lord. And wee bee often charged at no hand to conuerse with the wicked Psal 1.1 least we be tainted by them for he that toucheth pitch can not be vndefiled and a speciall prohibition is giuen vs to auoid the cōpanie of all vnclean persons Ep. 5.3.4.5 where the Lord assuring vs that such haue no portion of inheritance with Christ in his kingdome he cōcludeth be not therefore companions with them Fiftly the fift barre and preseruatiue of a chast life is to trauell and labour in a calling allowed of God How dangerous idlenes is pestring the Church and common wealth as with many grose sinnes so with the sins of whoredomes and adulteries in speciall manner was before shewed Contrarily the continuall labour of an honest calling doth so exercise body and minde and the whole man that such men specially hauing tasted of godlinesse and hauing put on Christ can not so easily be baited when occasion is offred neither doe they take such thought as the Idle man for the flesh to fulfill the lusts of it Rom. 13.14 Quest 133. Now proceede to the examination of the Conscience Ans Heere for the vse of all that hath beene taught concerning this Law euery man must enter into his owne heart for the diligent examination of his owne Conscience And because Christ hath taught vs that there is an Adultrie of the heart as wee haue heard First inquire whether in any place or time thou hast giuen thine heart leaue to thinke vpon vncleane and filthie matters and motions how farre thou hast intertained and delighted and dwelt on such vnchast matters if thy Conscience herein pleade guiltie of any consent it is the breach of this commandement and this Law comdemnes thee Secondly Inquire whether seeing any woman young or old thou hast burnt inwardly in lust towards her and in this lust hast consented and practised to obtaine thy filthy harts desire if thy conscience cries guiltie this Law condemnes thee Thirdly inquire whether thou hast vsed any lures to fill thine eyes with adultry as naked pictures an vnchast countenance becks signes as painting laying out of haire stage-plaies amorous dauncings strange and whorish attire drinkings feastings and such like if thy conscicence cry guiltie this law condemnes thee Fourthly inquire whether selfe-loue hath so beewitched thee that thou hast thought thy selfe eyther for beautie or other gifts of body or minde to bee the very minion of the world able to allure any to commit filthinesse with thee if thy conscience cry guiltie this Law condemnes thee Fiftly inquire whether thou hast beene infected with the lures of vanitie to fill thine eares with adultrie whether thou hast taken any delight in reporting and remembring thine owne or other mens vncleane practises filthie vnsauerie wanton and whorish speeches amorous lookes songs if thy conscience plead guiltie this Law condemnes thee Sixtly inquire whether thou hast fedde thine owne senses and parts of thy body with any other inticements vnto vncleannesse as the braine by curious and costly confections of strange perfumes to allure thy selfe and others to vncleannes if thy conscience plead guilty this Law condemnes thee Seauenthly inquire whether thou hast liued in a lawfull calling honestly or followed idlnesse or willingly consorted with such by whom thou mightest bee enticed and drawen away to commit filthinesse if thy conscience plead guilty this Law condemnes thee Eightly inquire whether thou hast euer committed any of the grose sinnes of actuall Adultrie or of whoredome or of incest or of those most vnnaturall sinnes of Sodome if thy conscience plead guiltie this Law condemnes thee Ninthly inquire whether thou hast maried for carnall respects for riches beautie and to satisfie thy carnall lusts with idolatry Atheist and such like and not in the Lord whether without consent of parents and parties if thy conscience plead guiltie this Law condemnes thee Tenthly inquire whether in the maried state thou hast beene carefull to keepe the mariage bed vndefiled carefully auoiding all bitternesse and occasion of iarres as also all whorish and immoderate lustes if thy conscience pleade guiltie this Law condemnes thee Eleauenthly inquire further whether thou hast giuen thy selfe any heathenish libertie or counselled others to fall into the sins of polyganie diuorcements or practised or occasioned or wincked at any pollution or vncleannesse which thou mightest by authoritie thy place word or countenance haue restrained if thy conscience plead giuiltie this law condemnes thee Twelftly Inquire with what care and conscience thou hast vsed the good helpes remedies and meanes which God hath giuen thee to preserue thy soule and bodie in holinesse and honour whether thou hast reiected mariage either as vncleane or as an vnquiet state of life whether thou hast carried thy selfe in a sober course of
be deare and precious vnto him The Sence is this Thou shalt not beare false witnesse that is speake not anie vntruth to the disgrace or hurt of thy brother for anie cause in anie place but speciallie in iudgement All sins whereby our neighbours good name and credit is anie waie impaired is here condemned Quest 143. Doth the Lord here condemne hard conceits and mistrust of heart Ionathan thinks well hopes the best of his father Saul 2. Sam. 20.2 An. Assuredlie the Lord and searcher of all harts here first chargeth vs not to keepe and hide in our hearts anie hard conceits against anie man euer more mindfull of that Apostolicall rule 1. Cor. 13.5 Loue thinketh none euill Contentious proud spirits are full of this sin 1. Tim. 6.3.5 they cannot want as the Apostle speaketh Enuie Strife Railings euill Surmisings And this sin our Sauiour condemnes Mat. 7.1 Iudge not saith hee that is carry not hard conceits and euill surmisings in you hart against any man Hee doth not forbid considerate and wife reproofe by Minister or magistrate or anie godlie admonition but that we censure no man vniustly or hardlie or misdeeme of that which is well done or spoken or to cast downe and condemne anie man for a light fault as for a hainous offence Preiudicium tollit omne iudicium Take heed of this secret poyson for thou canst hardly doe good or receiue good from thy brother so long as thou art possest with this euill sicknesse Quest 144. And how many waies doe men outwardlie yet secretly disgrace their brethren Ans Principallie these three waies first by reueling their secrets Secondlie by foolish iesting Thirdly by flatterie and fained coulored speeches soothing men in their sinnes against God and men First for reueling or discouering of secrets to the disgrace of thy neighbour the Lords iudgement of such a one is this hee wants loue and vnderstanding faithfulnesse and iudgement he respects neither God nor man 1. Pet. 4.8 If loue couer a multitude of sinnes it is a badge of an euill heart to discouer a few infirmities 1. Cor. 13.7 Loue beleeueth all things hopeth all things Prou. 11.12 Hee dispiseth his neighbour in reuealing his secrets is destitue of Wisedome but a man of vnderstanding will keepe silence he that goeth about as a slanderer discouereth a secret but he that is of a faithfull hart conceleth a matter The curse of Cham for this sin may be a warning for all ages Gen. 9.25 Secondly for foolish iesting to the disgrace of other men is here condemned This sinner for that he greeues much tender hearts is a very murtherer as is before shewed in the sixt Commandement Sarah could not beare that scornefull Ishmael in one house with her good Sonne Isaack Gen. 21. And Michol shee lost Dauids heart by her foolish iesting 2. Sam. 6.23 Many proud wits and vaine harts seeke praise for their pleasant conceits and iesting to the shame and greefe of others Preseruatiues against this euill are these First Prayer The mouth of the wicked and the mouth full of deceit are opened vpon mee they haue spoken to mee with a lying tongue They compassed about mee also with words of hatred fought against me without a cause for my friendship they were mine aduersaries but I gaue my selfe vnto prayer Psal 109.3.4 Against such hee prayeth instantlie Psal 35. complaining ver 15. The abiects assembled themselues against mee and I knew not they tare mee and ceased not with the false Scoffers at bankets gnashing their teeth against mee ver 21. And they gaped on mee with their mouthes saying Aha Aha our eye hath seene Secondly Consolation by meditation in the word Psal 119. ver 23. Princes also did sit and speake against mee but thy Seruant did meditate in thy Statutes ver 51. The proude haue had me exceedingly in derision but I remembred thy iudgements of old and haue beene comforted Thirdly remember thy Maister and Lord and Sauiour Iesus Christ they railed they reuiled they mocked him euen in his passion Mat. 27.39.40.41 and hee endured Heb. 12.3 Thirdlie smooth soft and flattring speeches to the hardning of our brethren in their sinnes are here comdemned for in so doing wee hurt their credit and estimation with God and his people Prou. 27.6 The words of a friend are faithfull but the kisses of an enemie are to be detested This euill worme of adulation eates vp the hearts of the foolish as wee see in Herod aduancing himsefe Act. 12.22 after the vaine applause of the people But intollerable and most pernicious is it in the Ministers of Christ who for their owne gaine glory and bellies sake handle the word of God deceitfully with sweet word preaching peace to the wicked Ier. 6.13.14 with faire speech and flattering deceiuing the harts of the simple Rom. 16.18 Quest 145. Proceede to more open sinnes against this Law Ans All lyes and vntruths vttered to the disgrace and hurt of our brothers good name are here condemned Mendacium et falsa sig vocis cum intentione fallendi A lie is an vntruth vttred with an euill purpose to hurt a man in his body goods or good name First the Lord forewarnes his people and condemneth this sinne in all ages by his Prophets Moses Lâ—… 19.11 yee shall not steale neither deale vniustly nor lie one to 〈◊〉 other Dauid Psal 5.6 Thou shalt destroy them that speake lye The Lord doth abhorre the bloody man and deceitfull Salomon Pro. 19.5 A false witnesse shall not bee vnpunished and he that speaketh lies shall not escape The Prince of Prophets Iesus Christ he teacheth vs that Sathan sowes and stirres vp the seede of lyes in mens hearts Iohn 8.44 Yee are of your father the Diuell and the lusts of your father you will doe hee hath beene a murtherer from the beginning when hee speaketh a lye then speaketh he of his owne for hee is a lyar and the father thereof The Apostles they follow then Master Paul to the Ephesians 4.25 Cast off Lying and speake euery man truth to his neighbour for wee are members one of another Saint Iohn in his Reuelation assureth that this sinner is cast downe into hell Reu. 21.8 The Fearefull and Vnbeleeuing and the Abhominable and Murtherers and Whoremongers and Sorcerers and Idolaters and all Lyars shall haue their part in the Lake which burneth with fire and brimstone which is the second death And yet hee addeth that to this number and place belong all that loue to make Lyes Chap. 22.15 Secondly remember that as God is truth and doth abhorre Lyes so if his Image bee renued in vs our tongues must euer expresse the truth of our hearts Psal 15.2 Thirdly and lastly whatsoeuer distinctions and differences men haue found out of this sinne as of the iesting of iniurious and pernicious Lye the Lord without all exception of any hath condemned them altogether The Schoolemen say of the two first Non sunt sine culpa sed non
iniquitie like water And againe thus hee testifieth of mans nature Eph. 2.3 We are all by nature the children of wrath Iewes and Gentiles that is all men vnder the Sunne without any exception of any but onely of the immaculate Lambe the Sonne of God Iesus Christ Secondly the holie Saints of God haue found this true by their owne experience beeing enlightned by a supernaturall grace for they professe and confesse that there is nothing by nature good in them Dauids experience and confession is this Psal 51.5 Behold I was borne in iniquitie and in sinne hath my mother conceiued mee Pauls experience and confession is this Rom. 7.18 I know that in me that is in my flesh or nature dwelleth no good thing Master Hooper the Godly Bishop and Martirs experience and confession in this in his holy praiers in the dungeon he saith O God euen Hell it selfe is in me meaning his very nature was hellish and prone to follow Sathan Eph. 2.2 Thirdly I answere that God here condemnes all the vncleane motions thoughts and desires wee haue vnto sinne albeit our hearts neuer consent nor subscribe vnto them The minde of man is euer full of motions and the heart of affections as the Sea neuer at rest Where wee must be aduertised that wee are not here to vnderstand all fansies and dreames which are in the head but those onely which being before in our mindes bite and strike also the heart with lust for wee neuer wish for any thing wee affect but our heart is stirred vp and leapeth therewithall giuing inwardly some signes of ioy in the possession and vse of that wee desire Here then the Scripture principally condemneth the heart of man as the very fountaine and head-spring of all vncleane and euill thoughts Ge. 6.5 All the imaginations of the thoughts of his heart are onely euill continually Againe Ier. 17.9 The heart is deceitfull and wicked aboue all things who can know it Againe Christ teacheth vs. Mark. 7.21 that out of the hart of man proceed euill thoughts and how much these first euill motions to sin displease god howsoeuer men thinks thoughts bee free attend his owne words Prou. 12.2 Prou. 21.27 A good man getteth fauour of the Lord but a man of wicked thoughts will he condemne To this agrees well Saint Peters speech to Simon Magus Act. 8.21.22 Pray God that if it be possible the thought of thine hart may be forgiuen thee The author of that Apocriphal booke called the booke of Wisedome Chap. 1.3 saith that wicked thoughts separate from God And ver 5. that the spirit of God withdraweth himselfe from the thoughts that are without vnderstanding And ver 9. Inquisition shall bee made for the thoughts of the vngodly And here wee ought euer to remember what great euill follow these first motions vnto sinne for if they be not slaine in the breeding they will grow vp like Serpents and in time poyson and bring euerlasting perdicion on the whole man for this cause the Apostles forewarne vs of these secret and hidden seedes of sinnes deceitfulnesse that if wee suffer our selues to bee caried away by them from God then Sathan will lay so many baites and traps for vs that he will cause vs to entertaine them and as it were to conceiue and wax big with sinne Iames. 1.13.14 and then these deceiuable lusts will breake forth so dangerously that our hearts being once softned by grace Principijs obsta meet with a mischeefe in the beginning shall againe be hardned by sinne which is most perillous for few returne after such relapse but proceed on without Gods speciall grace preuenting them from euill to worse to their owne endles destruction both of bodie and soule Heb. 3.12.13 Againe whereas these speciall examples are here set downe of House Wife Man Maid Oxe Asse We must bee warned that the Lord hath set downe these for that at all times and in all places wee feele these to stirre in vs and to desire as it were to kindle in vs wherefore our charge is foorthwith to quench this flame of lust and not suffer our hearts to bee possest with any such motions but so often as they offer themselues in sight to reiect them as vncleane greefes And here for our better instruction concerning this present argument wee bee taught of God that there are three kindes of motions which touch and stirre our hearts often The first is an insensible impression which Sathan in a strange maner which we can hardly conceiue nor perceiue at the first much lesse expresse breath or iniect into mens hearts This kinde of motion the naturall man doth embrace as the motion of his owne heart yea otherwhiles albeit his iudgement and conscience fight against it yet his heart entertaines it and likes it as wee see in Iudas betraying his Master Iohn 13.3.4 hee knew hee was moued to betray innocent bloud in iudgement yet Sathan so preuailed with his heart and affections that hee ceased not till he had brought forth the monster which his heart conceiued This kinde of motion doth much disquiet Gods children for that they feare much it is a serpent of their owne broode and next for that they haue within a great fight of the spirit against it But the Godly howsoeuer hereby they haue iust cause to be humbled to fight strongly and to pray instantly against such monsters which Sathan seeks to fasten on them yet they are not to bee dismaide so long as they feele their iudgement conscience heart and affections reiect such motions For I haue knowne some godlie persons euen in their flesh and whole bodie to tremble at these motions and yet not able to recouer and to be freed from them for a long season and to grone and mourne at the sight of such euils stirring in their hearts The best of the Saints of God haue neede otherwhiles that Sathans messenger bee sent vnto them not to kill but to cure them least they bee puffed vp and poisoned with spiriturall pride 2. Cor. 12.7 The second kinde of motions which smite the heart proceede from our owne inherent corruption These the regenerate doe obserue and albeit they tickle the heart with the lures baites and pleasures of sinne yet by grace they are resisted and reiected And yet by this Law the Godly be here taught to bee humbled and to obserue well what a hidden puddle and vnsauery sincke of corruption and vncleannesse they carry about with them which sends foorth and fomes continually such vncleane matter euen in the presence of the most mightie God the searcher of all hearts This humbled euen the holy Apostle for he cryeth against his corruption saying Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death The third kinde of motions workes more effectually and makes a deeper impression in the heart for the heart yeelds consent subscribe or as saint Iames speaketh the heart so intertaines them that there followeth a
elect and all degrees and condicions of life whatsoeuer for all shall not be saued Es 53.11 My righteous seruant by his knowledge shall iustifie many and shall beare their iniquities Ioh. 3.36 Hee that beleeueth in the Sonne hath eternall life he that beleeueth not in the Sonne shall not see life but the wrath of God abideth on him for euer If all were saued or ordained vnto life Rom 9.10.11 Eph. 1. then had God no freedome of eternall election of some vnto life Quest 8. I see the beleeuers onely haue interest in Christ and his Gospell proceede on and tell vs what is faith Ans Faith is a gift of God whereby wee giue assent or beleefe to euerie word of God written in the old and new Testament or we may well discribe it as the Apostle to the Hebrewes to bee the ground of things hoped for Heb. 11.1 and the demonstration of things not seene for first whereas the things we hope for are not with vs in present possession faith giues rest and stay vnto our hearts concerning the truth of them euen of all the insearchable riches of Chirst Secondlie whereas the things wee hope for are inuisible faith giues vnto our mindes a berter and more certaine demonstration of them then wee can possiblie haue of any naturall thing by sense or by discourse of reason when our euidence is most demonstratiue from the causes beecause faith is grounded vpon the infallible and most certaine euidence of Gods holy truth there is a necessarie relation betweene faith and gods word But if yee desire yet a more speciall definition of faith we may truely say that a true iustifying faith or the faith proper to the elect is a a Eph. 2.7.8 supernaturall grace which the spirit of God works in the heart by the b Rom. 10.14.17 Gospell whereby euery childe of God doth c Io 1.12 apprehend and apply Iesus Christ with all his benefites vnto himselfe The speciall worke of faith is to apprehend the promise of grace Gal. 3.14 That wee might receiue the promise of the spirit through faith or Christ in it for hee is the substance of the promise and whole couenant and with him we haue all things which concerne our good in this * 1. Tim. 4.8 life and in the life to come by the same faith Confidence is a fruite of faith Ephe. 3 12. for no man can trust in God till first hee bee perswaded of Gods fauour in Christ The propertie of faith principally is to apprehend Christ but ioyne loue to it and it is effectuall in duties to God and men Quest 9. Are there not other kindes of faith spoken of in the Scripture besides the true iustifying faith proper to the elect Ans There are three other kindes common to the elect and reprobate First an Historicall faith in this note euen in the wicked men and Angels first they know the truth of God written secondly they beleeue the truth of Gods word that it is the truth thirdly they tremble The second kinde of common faith is the temporarie faith which goes a degree further then the historicall which is to professe the Gospell but without sense of the power of it or loue or liking to it this faith may proceed yet to a great reioycing and to some barenly fruite and yet is it but false and temporarie first beecause it neuer is of long continuance for in the heate of afflictions it vanisheth away and it is grounded on temporarie causes first a light vaine desire of knowledge secondly praise of men thirdly on riches and earthly preferments the common motiue of liking or disliking of religion with this kinde of men the grounds of this faith then being vaine and vanishing this faith therefore soone vanisheth away The third kinde of common faith is the faith of miracles when a man grounding himselfe on some speciall promise or reuelation from God doth beleeue that some strange and extraordinarie thing which he hath desired or foretold shall come to passe by the worke of God This kinde shall bee reiected in the last daie with the reprobate 1. Cor. 13.2 Mat. 7.22 Quest 10. How is the true sauing faith wrought in vs how growes it and by what meanes is it cherished and preserued Ans First the holie Ghost by the a Rom. 10.14.17 preaching of the Gospell by b Act. 8.7 reading of the same by c Ps 1.2 119. meditation and by d Act. 17. Mal. 3. conference with the holie Seruants of God workes faith in our hearts Priuate reading of the Scripture and meditation gathers sticks preaching and conference kindles Gods fire in vs after followes praier and the vse of the Sacraments for the confirmation of faith in vs that the fire may grow vp to a flame Heb. 6.2 and 9.14 to burne vp and to censure our dead works by the power and grace of the holie Ghost applying the blood of Christ vnto vs which the hand of Faith receiueth and retaineth to the renuing and reforming of the mind of the hart and conscience that the whole man after this admirable change in repentance as a new creature may serue the liuing God Secondly when the seedes of this faith are first sowen in our hearts by the holie Ghost by the meanes aforesaid for a time our faith is but weake like the hand of an infant which can when hee is called put forth his hand but receiue little and retaine lesse his desire onelie is accepted for the deede So in the faithfull when they are become poore in spirit and in sight of their spirituall pouertie and nakednesse mourne Mat. 5.3.4.5 and in mourning are so exercised that they are truelie humbled when I say they are so humbled that they doe not onelie desire to bee saued but also hunger aboue all things to bee at peace with God through Iesus Christ This hungrie desire of grace with God is often commended and accepted Psal 10.17 Lord thou hast heard the desire of the poore 143.6 My soule desireth after thee as the thirstie land Psal 145.19 He will fulfill the dâ—sire of them that feare him Nehe. 1.11 O Lord I beseech thee let thine eare now hearken to the prayer of thy Seruant and to the prayer of thy Seruants who desire to feare thy name This small beginning and weake faith because of weake knowledge in the misterie of saluation doth at the first yeeld assent to the truth of all Gods written word desiring to gaine more knowledge and to liue sincerely according to the measure of knowledge grace receiued this faith I say may well be called as yet an implicite faith because it hath much folding and doubting but being well exercised and continuing in the meane of grace and knowledge preaching reading praier meditation conference vse of the Sacraments singing of Psalmes mercifulnesse to the poore c. growes vp in time to bee a strong Faith This I expresse and proue
contrary in religion a man must first beleeue and then comes experience afterward The true beleeuer can speake after his experience thus like as though I were blinde and could not see with mine eyes the body of the Sunne in the heauens yet because I feele the heat and comfort of the Sunne therefore I beleeue the Sunne shines vpon the earth euen so I finding the worke of the Sonne of God in mine heart and in my first resurrection must verily beeleeue his blessed resurrection Quest 43. Tell me next what was the manner of his resurrection and lastly what vse we haue of this Article and of this faith Ans First the Lord Iesus being truely dead and buried rose againe by his owne almighty power as is often testified Iohn 18. No man taketh my life from me but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe And so his Apostles Paul and Peter assure vs hee quickned himselfe by his owne spirit Rom. 8.11 1. Pet. 18.19 Whereby hee doth approue himselfe comfortably vnto vs to bee the very Sonne of God as Saint Paul noteth Rom. 1.4 saying hee was declared mightely to bee the Sonne of God touching the spirit of sanctification by the resurrection from the dead Secondly as touching the forme he rose in or how his body was qualified I answere that after his resurrection his body was glorified richly yea most gloriously qualified with supernaturall graces his body was incorruptible and it was made a shining body a resemblance whereof some of his Disciples saw in the mount and it was indued with agility to moue as well vpward as downeward as may appeare by the ascention of his body to heauen which was not caused by constraint or by any violent motiue but by a propertie agreeing to all bodies glorified Yet in the exaltation of Christs manhood wee must remember two caueats first that hee did neuer lay aside the essentiall properties of a true body as length bredth thicknesse visibilitie locallitie or to be in one place at once and no more but keepeth all these still because they serue for the being of his body Secondly wee must remember that the gifts of glory in Christs body are not infinite but finite for his humane nature being but a creature and therefore finite could not receiue infinite graces c. Christs body is not omnipotent and infinite for this is to affirme he had no humane body and to make the creature the creator That it might appeare vnto the Disciples hee had a glorious body and was changed hee was not alwayes in their presence but came often sodenly into their presence and once the doores being shut the doores giuing place and being opened they knew not how he that thickned the water to walk on can cause doores and rockes to giue way vnto his comming without any peircing or passing through them as Papists haue imagined Christ had a reall and true body after the resurrection Finally that hee had a true body a reall body the very same wherein hee suffred and not a fayned body as heretiques haue auouched is testified by many arguments vnto vs hee shewed some scars wounds and blemishes of his passion in his body now glorified as then remaining for the confirmation of men and to this end he conuersed with men he did eate and drinke often in the presence of his Apostles after his resurrection The vse of this Article concerning Christs resurrection and of this Faith is this First the resurrection of Christ is a publike testimony that hee hath perfect righteousnesse for all such as trust in him 2. Tim. 1.12 for if there had remained but one of our sinnes either vnperfectly punished in him or not fully satisfied by him hee could not assuredly then haue risen from the death for where but one sinne is there must bee death Rom. 6.23 as God hath decreede Like as then the father by deliuering Christ to death hath indeed condemned our sinnes in Christ Rom. 8.3 so by rasing him from death hee hath absolued Christ from our sinnes and vs in Christ 1. Cor. 15.17 Rom. 4.25 As our sinnes are condemned and punished in the death of Christ so our absolution and discharge is in his resurrection Christ was giuen to death for our sinnes and risen againe for our iustification Secondly the beleeuer is truely said to be dead to sinne or to be dead with Christ because the vertue of Christs death works effectually in his heart the death of sinne and next to be buried with Christ into his death Rom. 6.2.3.4 beecause of the vertue which proceedes from Christs buriall to cause him so to bury sinne that it neuer can rise vp any more to bee so stirring in him as it was before he came to Christ And lastly The beleeuer truly said to be dead with Christ buried and risen with him the beleeuer is as truly said to be risen with Christ Col. 3.1 beecause a speciall vertue and grace proceedes also from Christs resurrection to the beleeuing heart to quicken it vnto newnesse of life And this is that grace which the Apostle desires more and more to feele and find to abound in himselfe when hee desires to know Christ better and the vertue of his resurrection Phil. 3.10 Wherefore we must embrace Christ risen in the armes of our precious faith and so apply him vnto our hearts that wee may sensibly feele vertue to come from him not onely to crucifie our old affections but also to stir vp dayly new holy and heauenly affections in our harts Col. 3. If ye be risen with Christ seeke those things which are aboue c. 1. Pet. 1.3 We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead As it was in the cure of the woman which had the bloudy issue so it is in the curing and quickning of sinners which are full of bloudie issues all which must bee stanched and cured by a certaine vertue deriued from Christ into them Mar. 5.29.30 This is the prayer Eph. 4.19 Thirdly the third fruit which is ioyned with the second is the assurance of our perseuerance in grace and of our full victory against sinne and death For they that are ingrafted into Christ by faith draw from him such a spirituall life and power Rom. 6.9.10 as they shall neuer loose no not in the parting a sunder of soule and body Rom. 8.38 Iohn 8.51 If any man keepe my word he shall neuer see death Fourthly the last benefite of his resurrection is the resurrection of our bodies The truth is this that good and bad shall rise againe yet there is a great difference in the rising of the one and the other for the Godly shall rise by vertue of Christs resurrection 1. Cor. 6.14 Rom. 8.11 Phil. 3.21 1. The. 4.14 and that to eternall glory but the vngodly rise by the power of Christ not as hee is a redeemer
should bee omitted which may bee gathered out of the word of God therefore I say that wee shall know one another more inwardly more outwardly more truely and more comfortably then euer wee did in the world and that I will manifest foure wayes First wee shall know God as hath beene prooued and the knowledge wee shall haue of God shall bee more then all the knowledge that euer wee conceiued of men so then if the ioyes of heauen by the direction of Angels or through the knowledge of the Gospell which wee haue attained vnto in this present world and doe carry with vs out of the vvorld through the goodnes of the holy Ghost do shew vnto vs the person and things that we neuer saw or knew in this life then I beleeue much more that vve shall know againe fathers mothers brethren sisters vvife husband children and friends vvhom vve did know and vvith vvhom vvee did conuerse in this present vvorld for in nothing must our knowledge bee empared but bettered in all things and as society is not comfortable vvithout familiar acquaintance God forbid that any man should thinke this to bee vvanting in the heauenly estate yea as there are places in heauen as vvell as in earth God hath sorted and placed kindred and countries together and this made Dauid to say speaking of his child 2. Sam. 13. I shall goe to him and hee shall not come to mee vvhereby hee meant his owne death and ascending into heauen vvhither his little infant was gone before Secondly we shall know one another at the last day and after the resurrection beecause vvee shall know those holy men which were neuer knowen to vs in this world for if Saint Peter Saint Iohn and Saint Iames did know Moses and Elias at the transfiguration of Christ which were dead at the least sixe hundred yeares before their time and if the iust men which rose againe at the death and resurrection of Christ and appeared to many in the holy citie after their resurrection were knowen to their friends and acquaintance then I conclude that we shall know one another confer one vvith another and also them whom vvee neuer knew in this world and not by face onely or in progresse of time one after another but also by name and sodainely so as we shall be able to say this vvas Dauid this was Saint Peter this was holy Abraham this the widdow of Sareptha this the good sonne of Ieroboam this my father this my sonne this my vvife this my pastour and occasioner of my saluation And therefore if this delight thee good Christian reader then I beseech thee lay hold on thy saluation and that if thou recouer in thy next life thy lost fame goods health members dignitie and quietnesse doe not thinke that thou shalt loose thy acquaintance for euer and euer or that heauens ioyes do not stand in societie and mutuall conference and comforts one with another Thirdly I am confirmed in this opinion because in the parable of Diues and Lazarus the rich man in torments is said to know Abraham and Lazarus and Abraham to know him in hell fire Now then if the damned know those that are saued and if Abraham knew him that was damned being a Iewe and of his owne posterity borne long after his death because hee calleth him sonne then I know that the glorified shall know more and that they shall see the wicked plagued before their eyes to the increase of their ioy for it is a true saying Et memoria culpa visio infernalis damnarum poenae ad laetitiam facient that is both the remembrance of their owne sinne and the sight of the hellish punishment inflicted vpon the damned shall helpe forward their pleasures Fourthly and lastly the end of saluation is the perfection of all the ioy that euer entered into the heart of man and an addition of that which neuer entered For that saith the Apostle which neuer entered into the heart of man hath God prepared for the Elect but this affection is common in the hearts of men to desire the sight knowledge and conference with their friends yea euery man prayeth at his departure from his acquaintance farewell and if wee meete not on earth God send vs to meete in heauen which by a long continued tradition from the father to the sonne by an auncient and true perswasion of their heauenly coniunction amitie and familiaritie to bee renued and continued for euermore at the renuing and resurrection of the flesh And indeede this word Life vvhereupon wee entreat doth iustifie so much without enforcement for is it not true that life is maintained by friends familiaritie and acquaintance not onely by encreasing our new friends but by keeping our old and therefore heauen cannot want this happinesse but that therein the mother shall know the infant and child of her wombe and the scholler his master vvhich brought him to heauen Oh therefore sit downe vvith thy selfe vvhosoeuer thou be that hearest or readest this and remember all thy friends that be dead and with the Lord yea all the innumerable troupes of iust and perfect men compare them with those that now thou hast liuing and compare also their inequall estates and thou shalt finde them aboue innumerable these a few those glorified these humbled those able to preuaile with God these scarce able to get the fauor of men those passed through the worlds dangers miseries and enormities without perishing these sayling in the middest of perils and therefore ready to bee ouerturned and in hazard of destruction and in a word those despising all earthly kingdomes because they are enriched with greater matters these carking and caring moyling and labouring for a litle corner in this life Therefore hast thee hast thee to bee prepared for that societie the Lord tarrieth thy prouision and amendement the end of thy race is set and appointed so soone as thou hast finished thy labour thou shalt come to thy iourneyes end and therefore desire to bee loosed and to be with Christ and all his members Another propertie of the life to come is the perfection of loue which shall bee in all his seruants for then they shall loue God more then themselues that is perfectly and without measure now this loue of God is stronger then all the affections of man for by this loue they loue one another more then euer themselues as much as euer and God more then themselues and one another For this cause the loue of God neuer dyeth for faith and hope decrease and decay and there shall bee a time when there shall bee no vse either of faith or hope but loue shall encrase and continue for euermore wherof Saint Augustine writing vpon the 37. Psalme saith thus Quae erunt autem ò amator dei delitiae tuae O louer of God what shall bee thy delights when all shall be delighted in the multitude of peace thy gold shall bee peace thy siluer shall bee peace thy
in prayer or by the inward grones of his heart when hee cannot so well expresse his greefe in words before God Here I renounce the opinion of Papists touching intercession as being hereticall vncomfortable and condemned of God First for that the Saints departed who bee their mediators with Angels know not our particular wants and griefes Secondly for that hee that makes this intercession must bring something of his owne of price and value vnto God to procure the graunt of his request Thirdly it is a prerogatiue belonging onely to Christ to make request in his owne name and for his owne merits 1. Tim. 2.5 Iohn 15.16 Iohn 16.23 Es 63.16 Fourthly Scriptures neuer mention any other but contrarily Fiftly wee must pray to him in whom wee beleeue Rom. 10.14 wee beleeue onely in one God c. therefore we pray onely to one God Furthermore as touching his kingdome wee are well to consider what kingdome hee hath next what the administration of his kingdome is and how comfortable to the beleeuer First that hee is Lord and King ouer all in respect of creation as also of preseruation and prouidence it is manifest Col. 1.16.17 for by him were all things created in heauen and in earth c. And in him all things consist hee is the same also much more by right of redemption And his kingdome is eternall and spirituall respecting the very conscience hauing that onely absolute power to command and forbid to condemne and to absolue the soule and conscience This is testified Act. 2.36 Let all Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And to testifie this his excellency when Christ went vp to sit on his throne for the gouernement of his Church it is said hee gaue great gifts to his Church farre excelling the gifts of earthly princes in their coronation for it is said hee gaue his Church Apostles Prophets Pastors and teachers Ephe. 4.11.12 Now the end and vse of these guifts and benefites giuen by this great king is comfortable for there it is sayd that these were giuen for the collecting of his Church and the building of it This collection is a separation of the precious from the vile Ier. 15.19 and a translation of the Elect from the kingdome of darknes into the kingdome of light 1. Pet. 2.9.10.11 Eph. 2.2.3 by the ministracy dispensation of the word of reconciliation 2. Cor. 5.18 outwardly and the working of the holy * Luk. 11.13 Act. 16.9.6 Es 11.2.3.4.5 Act. 2.32.33 Ghost inwardly And this is the first part of Christs office in his kingdome Secondly Christ leads his precious people as a great generall doth his armie through the wildernesse of this world into his euerlasting Canaan And this hee doth also by the same meanes whereby hee called them his word and sacraments outwardly the mightie operation of his spirit inwardly And in this trauell hee doth exercise them as in Canaan with manifold afflictions and temptations in this life Psa 23. and yet defends them against the rage of all enemies first giuing them in their life time strength to suffer and to fight against all his enemies most mightily Phil. 1. 24. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake Chap. 4.13 I am able to doe all things through him which strengtheneth mee Rom. 8.36.37 For thy sake are wee killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things wee are more then Conquerous through him that loued vs. And in death it selfe he neuer forsakes them Rom. 8.38 39. but then makes an euerlasting separation betweene them and all their enemies Zac. 13. Luk. 16. Quest 48. Let me heare what you can say of the last Article concerning Christ which is this From thence hee shall come to iudge the quick and the dead Ans First I say this Article followes fitly after the former for confirmation of it for the excellency of his kingdome shall mightely and wonderfully appeare in the execution of iustice in the great day of the generall iudgement which shall bee in the last day of the world First to iudge or to giue Iudgement is the proper action and function of a Iudge in condemning or iustifying of any man In condemning by pronouncing him guilty of sin and therefore adiudging him to some punishment for his sinne in Iustifying by pronouncing him iust or acquiting him of sinne and so freeing him from the punishment of sin I say then the meaning of this Article is this I beleeue that Iesus Christ doth not onely now exercise his kingly office in heauen as is afore shewed but shal also triumphantly descend from the right hand of his father in a visible forme and corporall presence to iudge all men that shall be found at his comming aliue or dead Now to proceed in order to speake of this great iudgement these poynts must bee considered first by what arguments it may appeare that there shall be a generall iudgement Secondly what the forme and manner thereof shall bee Thirdly how this argument serues to comfort vs and to humble vs. First that there shall bee an vniuersall Iudgement may appeare thus against cauellers that denie it 2. Pet. 3.3 First the Scriptures are most euident for this Psal 50.1 The God of Gods hath spoken See Mat 25.31 Luke 8.17 Iohn 12.48 Iud. 14.15 Luk. 21.28 2. Tim. 4.1.7.8 Ioh. 5.22.27 and called all the earth from the rising of the Sunne to the setting of the same our God shall come and shall not keepe silence Heb. 9.27 It is appointed vnto men that they shall once dye and after that commeth the Iudgement Secondly Christ promiseth his comming to Iudgement by himselfe Math. 25.31 and by his Apostle 1. Thesso 4.16 Thirdly for that hee hath charged vs to wayte for his comming Luke 21.28 Rom. 8.23 Eph. 1.14 and for the redemption of our bodies Luke 21.28 Fourthly for that the iustice and mercy of God requires this to punish the wicked and to crowne the Godly which wee see is not in this life present therefore there is a speciall day and time appointed with God for it Fiftly for that the Lord hath often forewarned the world of this First by pronouncing the sentence of death against sinne euen before the fall Gen. 2.17 Secondly by repeating the same sentence in his Law Deut. 27.26 Thirdly by the euidence of conscience citing as it were men to appeare at a time appointed before the great Iudge Ro. 2.15.16 Fourthly by his iudgements particular on Sodome and Gomorah on Egipt on Ierusalem and all the Iewes and generally on the world in the deluge Sixtly by signes prognosticating his comming and these bee of two sorts first before his comming secondly in his comming The signes beefore his comming are either first long before his comming or secondly not long before Signes