of that which grew then of it owne accord Deut. 10.12 because they were in times past seruants and poore and had the liberty of tilling and sowing and reaping six yeares for themselues And he must needs be iudged an vnreasonable seruant who if he serueth so kind a master as that will allow him two or three dayes in a weeke for his own busines doth not willingly go about his masters worke the other dayes Reason 3 1. Sam. 2. The third reason infolded is taken from these wordes The seauenth is the Sabbath of the Lord thy God As if the Lord should haue said I haue specially marked the seuenth for mine owne holy and peculiar so that hee which shall presume to take that or any part of it and make it common by doing worldly workes or following vanitie is a thiefe and a robber vnto me euen as he which being an hired seruant taketh the time to follow his owne businesses wherein his master appointeth him to doe his worke Therefore as no honest seruant will thus vse his Master so no honest seruant of God will thus abuse the Lord for if a lewd seruant thus abusing his master cannot endure his presence though hee bee but a man how shall hee that presumeth thus to abuse the Lord indure when hee commeth seeing that if one man sinneth against another the Iudge shall iudge it but if a man sinne against the Lord there is none that dares plead for him Quest. 85. What are the reasons expressed Answ Two first from the Lords example who rested vpon the seauenth from all his workes of creation Secondly from his blessing inseparably linked vnto the hallowing of this day so that he that keepeth it holy shall finde it vnto his comfort a blessed day also The Reasons expressed Explan The Lord not content to haue interlaced the reasons of which it hath beene already spoken addeth further weight of reason For in sixe dayes the Lord made heauen and earth and rested the seauenth c. Reason 1 Ioh. 13. First from his owne example who hauing finished the great worke of the creation vpon the sixe dayes rested the seauenth and for a memoriall heereof hath commended the care of this rest to all his louing subiects euery seauenth day throughout all generations As if hee should haue said I command you O people nothing but what I your Soueraigne Lord haue done before you who when I had made the Heauens the earth the Seas and all creatures rested from this my labour and recreated my selfe in the beholdiog of that I had done follow me therefore and doe likewise after the labour of sixe dayes rest and refresh your selues by sweet and heaueely contemplations and exercises that so in all ages to come ye may be knowne by your holy rests as by my cognizance to be my people and true subiects This reason Christ vseth to his Disciples to perswade humility saying If I your Lord and Master haue washed your feet then ought ye also to wash one anothers feet And very apt are all men to bee led by examples especially of great ones according to that Regis ad exemplar totus componitur orbis After the Kings example the whole world is framed If the King were maimed in any member Fu. Solin Pompen Mela. or had but one eye amongst the Aethiopians they would all willingly make themselues herein like vnto him though to their great paine how much more should all the people of the Lord bee led by his example be like vnto him in keeping holy rests wherin he rested Reason 2 Esa 58.13 â—4 Secondly from the blessing annexed vnto this day being hallowed and kept holy The Lord blessed the seauenth day and hallowed it So that if thou be faithful in the obseruatioÌ„ of this day thou shalt not lose thy labour for hallowing this time hath alwayes Gods blessing accompanying it according as more fully it is promised by the Prophet Esay If thou turne away thy foot from the Sabaoth c. Thou shalt thou delight in the Lord and I wil cause thee to mount vpon the high places Chap. 56.2 And againe Blessed is the man that doth this and the Son of man that layeth hold on it that keepeth the Sabaoth and poluteth it not And it is commonly seene that such are blessed men blessed with diuine knowledge and blessed with all the fruites of sauing faith Iustice innocencie and true mercy and blessed with a diligent endeauour about all holy exercises and this is to those that see it the greatest blessing for blessed is that man that exerciseth himselfe in the Law of God Psal 1.1 and meditateth therein day and night If then this Law be so ancient and such as hath beene obserued from the first beginning if it be most equall and indifferent if it bee an entring vpon Gods peculiar right to breake it if the Lord hath gone before vs in the rest of this day in his owne example and if it bee a blessed day also to such as keepe it aright and redounding to their exceeding great good and comfort then rouze vp your dull hearts cast off the clog of worldly thoughts and businesses and lift vp your spirits to the highest Spirit in the due keeping of this holy day Quest. 86. Which is the first Commandement of the second Table or the fifth of the Law Answ Honour thy father and mother that thy dayes may bee long in the land which the Lord thy God giueth thee Quest 87. In which Commandements doe you learne your duty towards your neighbour Answ In the sixe latter Commandements which be of the second Table Quest What is thy duetie towards thy neighbour Answ My duty towards my neighbour is to loue him as myselfe to doe to all men as I would they should doe to me to loue honour and succour my father and my mother to honour and obey the King and his Ministers to submit my selfe to all my goueenours teachers spirituall pastors and masters to order my selfe lowly and reuerently to all my betters To hurt no body by word nor deed To be true and iust in all my dealing To beare no malice nor hatred in my heart To keepe my hands from picking and stealing my tongue from euill speaking lying and slandering To keepe my body in temperance chastitie and sobernes Not to couet nor desire other mens goods but to learne and labour truly to get mine owne liuing and to doe my dutie in that estate of life vnto which it hath pleased God to call me Explan All these recited particular duties are by me to be prosecuted hereafter in the explication of the seueral coÌ„mandements of the second table I shall not need therefore to adioyne any literall comment vpon them here but rather remit the Reader to obserue theÌ„ in the branches of streams wherto they seuerally belong Now for the methodicall handling of the second Table I will invert these three questions thus the last
the preiudice of our neighbours life thirdly all rayling and reuiling speeches fourthly all murdrous desires and affections of the heart as of anger malice hatred and enuie fiftly all crueltie towards the creature which sheweth a murdrous mind in vs. 328 Quest What are we heere commanded Answ Out of the loue which we beare to our neighbour as much as in vs lieth to preserue his life and health and specially the life of his soule by good counsell exhortation and admonitions 343 Quest Which is the seuenth Commandement Answ Thou shalt not commit adultery 347 Quest What is here forbidden Answ First all outward vncleane actions of adultery fornications c. Secondly all filthy and vncleane speeches singing of wanton loue-songs and reading of Books Ballads of this sort Thirdly all incontinent thoughts and lusts of the heart Fourthly whatsoeuer is vsually an occasion of vncleannesse as being present at filthy stage-playes putting on apparell of another sex mixt laciuious dauncing surfetting drunkennesse idlenesse c. 347 Quest What are we here commanded Answ To liue in temperance chastitie and sobernesse and so to keepe my body holy and pure as a temple of the holy Ghost 357 Quest Which is the eight Commaundement Answ Thou shalt not steale 361 Quest VVhat is here forbidden Answ All stealing which is first by violence or secret taking away that which is our neighbours Secondly by oppression and tyranny of the rich toward the poore Thirdly by deceit in buying and selling Fourthly by vsing any vnlawfull trade or way of gaine or gaming fortune-telling or selling drinke vnto drunkennesse Fiftly by prodigality for thus doe men rob their children and posteritie 361 Quest What more is heere forbidden Answ All couetousnes and vnmercifulnes the robbing of God in things dedicate tithes and offerings 370 Quest What are we here commanded Answ To do to all men as I would they should do vnto me and by diligent paines-taking to get mine owne liuing in that estate of life to which it shal please God to call me 379 Quest VVhich is the ninth Commandement Answ Thou shalt not beare false witnesse against thy neighbour 383 Quest What is here forbidden Answ All false witnes-bearing first by falsely accusing and witnessing against our neighbor before a Iudge Secondly by slandering and backbiting and by readinesse to hearken to such false reports Thirdly by flattering or soothing any for aduantage against the truth Fourthly by lying or telling an vntruth against our consciences 383 Quest What are we here commanded Answ As much as in vs lieth to preserue the good name of our neighbour and our owne good name stopping our eares against false reports and suppressing them alwaies whatsoeuer comes of it speaking the truth 393 Quest Which is the tenth Commandement Answ Thou shalt not couet thy neighbors house c. 396 Quest What is heere forbidden Answ All first motions of the mind vnto sinne though no consent be yeelded vnto them 396 Quest What are we commanded here Answ To keepe our very hearts and minds free from euill thoughts against any of the commandements of God 399 Quest Is any man able to keepe all these Commandements Answ No man vpon earth hath or euer can be able to keep them perfectly Adam only excepted in the state of innocencie and Christ who was both God and man 401 What is the breach of the law and the punishment of it Answ It is sinne which if it be but once committed only and that but in thought it makes a man subiect to Gods eternal curse which is euerlasting death in hell fire the torments whereof are vnspeakable without end or ease 404 Quest Is it not iniustice to appoint so great a punishment for euery sinne yea euen for the least Answ It is very iust and meet for the Lord to adiudge the least sinne to hell fire because his mark which is perfect holinesse set vpon man in his creation is hereby remooued and a marke with the Deuils brand is made vpon the soule of the sinner for which it is iust that the Deuil and not God should now haue such a soule 405 Quest If no man can perfectly keepe the Law wherefore serueth it Answ First to humble vs in regard of our miserable estate heereby discouered secondly to be a rule of good life vnto vs. 406 Quest How may we be saued from our sinnes Answ Onely by the bloud of Iesus Christ laid hold vpon by a true and liuely faith 407 Quest How is faith first begun and wrought in the heart Answ Ordinarily by the preaching of the Gospel the holy spirit inwardly opening the heart to beleeue those things that are outwardly preached to the eare 410 Quest How doth faith exercise it selfe and get more strength Answ By prayer the exercises of Gods holy word and by receiuing the Sacraments Concerning Prayer Quest What is Prayer Answ It is a lifting vp of the heart vnto God only in the name of Iesus Christ according to his will in full assurance to be heard and accepted at his gracious hands 412 Quest What need is there that the faithfull should pray seeing they are in Gods fauour hee knoweth their wants and hath pardoned all their sinnes Answ By how much the more we are in Gods fauour by so much the more needfull is it that wee should cheerefully pray both to pay the dutie that wee owe vnto God to obtaine the blessing promised and to renew our assurance of the pardon of sinne daily renewed through our great weaknesse 416 Quest What times are specially to be spent in Prayer Answ It is necessary that euery Christian make his prayers vnto God euery morning and euening sitting downe and rising vp from meale and at other times as the spirit mooueth or occasions and other necessities require to haue the heart lifted vp in prayer 418 Quest How and according to what Prayer ought we to pray Answ The patrerne and forme for our direction is the Lords Payer Our Father c. 422 Quest How many be the parts of this Prayer Answ The Preface Our Father The Petitions Hallowed be thy name and the conclusion For thine is the c. 429 Quest In the Preface why call you God Father Answ Because he is ready as a louing Father to heare me calling vpon his name whence I learne with boldnesse and confidence to come vnto him with prayer 429 Quest Why doe you say Our Father and not my Father Answ Because I ought to pray for all other the Children of God as well as for my selfe 432 Quest Why adde you in the Preface which art in heauen Answ Not for that I belieue God to be in heauen onely for he is euery where but because to bee in Heauen is an Argument of great glory whence I learne with reuerence to pray vnto him being my Father most glorious 434 Quest How many be the Petitions of this Prayer Answ Sixe whereof the three former concerne Gods glory the three latter concerne our selues 435
because they would say something set such things as they haue seen or heard vpon the tainters stretching them most palpably beyond all credit or coyning incredible things out of their own mynt that neuer before saw any light it is not so with mythologies riddles and parables hauing good and vsefull moralls for they are none other but parables the more plainely and effectually to set forth good things 2 King 5. Act. 5. And vnto these may be added an other kinde of lye which may be called fâ—cosum a varnishing or colouring lye to hide and couer ouer some sin after that it hath beene committed as Geheza sought to colour ouer the matter to Elishah his maister saying thy seruant went no whither and Ananias and Saphira sought thus to colour ouer their sacriledge but it turned to their greater sinne This is to lay a plaister lenitiue vpon a corrupt sore making it the worse and the couering of bad feed with earth making it to grow the rather The sin which was but single before is thus made double because the party sinning hauing thus salued it hath no further care of being purged by repentance and amendment and deludeth iustice so that all meanes of reformation are taken away Quest 1 Ought a man therefore being examined of a fault worthy of death or imprisonment or other punishment to confesse it if he be guilty Doubtlesse he is either to keepe silence and then his answer may be non tenere or respondere or else if hee will answer positiuely he must professe his own innocencie or confesse his owne guilt expressly Out of a necessary ground Ioshua exhorteth Achan to confesse his theft My sonne giue glory vnto God and tell the truth so that as thou makest conscience of giuing God glory thou must not in this case deny but confesse the truth whatsoeuer thou suffer seeing thou art worthy Quest 2 What if a man bee called in question for his conscience and religion the acknowledgement whereof will bring him in danger vnworthily may hee not denye it for his owne safety keeping his heart right before God seeing he is inquired into not for the edification of any but for his owne destruction No he may not deny it as hee would not bee denyed by Christ before the Father for hee that denyeth me before men saith the Lord I will deny before my Father which is in Heauen Math. 10.33 1 Pet. 3 15. Heerein Peter fell grieuously and therfore being conuerted he indeauoureth to strengthen others against the like falls willing them to be ready alwayes to giue an answer to euery one that asketh you a reason of that hope that is in you So that a man must not onely not deny with the Priscilianists his religion but when like cause is offered in the middest of greatest dangers with Paul to confesse the maine of his beleefe as nature bindeth him still notwithstanding in circumstances other quiddities he may be silent for his owne safety Quest 3 Against equiuocations May not a man by equiuocations or mentall reseruations blindfold the truth to saue himselfe from danger These are deuises fetcht from hell and therfore to be auoyded by all such as look for heauen Equiuocating is speaking in words of a double sense but yet so as that we would haue it taken contrary to the truth of that concerning which it is questioned The Diuell is the first Author heereof hee deceiued our first parents by his equiuocations for which Christ calleth him a lyer as hath beene shewed for both Dii Gods had a double sense there being superi inferi such as be called Gods in hell beneath as in heauen aboue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scientes knowing which is as well by experience as by theory or contemplatiue vnderstanding And euer since the Diuel hath made equiuocating his ordinary phrase of answering such as seeke vnto him When Iulian consulted with his Oracle at Delos Delphos Dodona being to fight against the Persians it was answered Omnes dii decreuimus trophaeos spolia Thera iuxta fluuium ducere All wee Gods haue decreed to carry the trophees and spoyles by Thera besides or nigh to the riuer Thera being the name of a place in Iulians Empire and the name of a riuer that runneth through Assyria in the Persian Creeke so that the victory being gotten by the enemies the prophesie was verified hee deceiued by equiuocation In the dayes of Iustitian it was foretold by the Diuell Mundum cum prole periturum that Mundus Munst Cosmog or the world with the off-spring should perish insomuch Theodor. li 3. c 2. all expected an end of the world but one Mundus with his sonnes went to the warres and were slaine thus the Prophesie was fulfilled Socrat. li. 4. c. 15. In the dayes of Valens hee foretold that one whose name began with these foure Greek Letters θ ε. ο. δ. th e. o. d. should reigne next of which sort there were many which was the occasion of Valens his tyranny against many And many such like instances more might he giuen When Arius presumed thus by equiuocation to deceiue he was punished with a miserable death voyding out his very bowels vpen the stoole And yet this is an ordinary practice amongst Iesuites defending it also from the best examples of Christ the Apostles Wheras they do herein most fouly blaspheme For though Christ were misvnderstood of the woman of Samaria touching the water that he spake of by his Disciples touching the temple that he could destroy raise vp againe in 3. dayes yet he had no meaning to deceiue by thus speaking but to remoue their minds from carnal to spirituall conceits betwixt which and the Iesuites equiuocating there is no more proportion then betwixt heauen and hell And the same is to be said of the Apostles speaking wordes that might be taken two wayes or in two diuers senses Mentall reseruations are such answers as wherein some clause is reserued in the minde of the answerer making the answer true how contrary soeuer the words are to the truth For example it being demanded Did you not come lately from beyond the seas he answers no though hee did with this mentall reseruation to passe into Scotland Poland c. Did you say or heare masse since you came into England hee answers no when he did with this mentall reseruation I did it not to tell you O strange deuice to mocke men and God this is a degree beyond Beelzehubs inuention neuer the like heard of before in any age Be ashamed heereof euen yee first-borne of Satan yee Iesuites vnlesse yee will take vpon you to be tutors to your owne father Quest 102. What is heere commanded Answ As much as in vs lyeth to preserue the good name of our neighbour and our onwe good name stopping our eares against false reports and suppressing them and alwayes whatsoeuer comes of it speaking the truth Explan First we must by all
vertues necessarily required in euery man that his Baptisme may be compleat and that this Sacrament may not be abused to the indangering of the soule but rightly vsed to the saluation thereof Now to this end there must be repentance and Faith Repentance is here briefly said to be a forsaking of sinne as wherein the chiefe power thereof consisteth according to the description hereof made by Iohn the Baptist who hauing exhorted those that come to his Baptisme to Repentance vpon enquiry made by them what then they should doe answereth to the people He that hath two coates let him part with him that hath none Luk 3.10.11.12 c. To the Publicans Require no more then that which is appointed vnto you And to the Soldiers Doe violence to no man neyther accuse any man falsly and be content with your wages which is in effect forsake your speciall sinnes vncharitablenesse extortion violence and mutening Quest. 132. Wherein standeth true Repenrance Answ In three things 1. In a knowledge and acknowledgment of our sinnes past 2. In godly sorrow and griefe of heart for them 3. In a constant purpose to forsake all sinne and to leade a new life for all time to come Explan Repentance is a word both in English Latine and Greeke of that signification that it implyeth a new course begunne vpon a better after-consideration and it is set forth by euery one of these three things in the Scriptuâ—es 1. It is an acknowledgement of sinne for Hee that confesseth and forsaketh his sinnes shall haue mercy Prou. 28.13 And when the Prophet would teach the people a right form of repentance he teacheth them to say thus We lie downe in our confusion Ier. 3 25. and our shame couereth vs for we haue sinned against the Lord our God we and our Fathers from our youth vp euen vnto this day c. Now that there may be this acknowledgemet there must needes be a knowledge and consideration had of sinne seeing no man will confesse as a loathsome burthen what he knoweth not and findeth not to be dangerous being concealed and hidden as sinne is when it is not confessed The Prodigall sonne would neuer haue come to confesse vnto his Father Father I haue sinned against heauen and against thee vnlesse he had first had a sense of his misery neither will the blinde and ignorant person that seeth not by the glasse of the Law his foule sinnes and misery by reason of the curse due to him therefore come to confesse them to God the Father 2. Repentance is godly sorrow for sinne such as was in Dauid Psal 51.17 who bewailing his sinnes saith The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou will not despise Math. â—4 Wherefore Blessed are they that mourne saith the Lord for they shall be comforted that is They that truely repent them of their sinnes weeping and mourning for them according to the direction giuen by Ioel Ioel 2.12 Turne you vnto mee with all your heart with fasting with weeping and with mourning He that mourneth not for his sins maketh his repentance the labour of his lips when he confesseth them and so doth adde vnto his sins abomination in stead of taking the right way for their expiation Whereas godly sorrow is said to cause repentance and so seemeth to be no par thereof it is to bee vnderstood that repentance is there more strictly taken for the forsaking of sinne as appeareth by the description of it following 2 Cor. 7.11 For behold this thing that yee haue beene godly sorry what care it hath wrought in you what clearing of your selues what indignation what feare how great desire what zeale what punishment that is how penitent it hath made you is manifest by your care to forsake sinne your feare of falling againe your clearing and purging of your hearts from sinne c. 3. And thus we are come to that which is thirdly called repentance the forsaking of all sinne and leading a new life And euery one of these may well bee said to bee repentance because they are so necessarily linked vnto one another as that by whom the one is rightly performed the other are performed also He that forsaketh his sinnes must needs first haue a knowledge of his horrible estate by sinne be stricken with sorrow and humbly come vnto God to confesse and craue pardon otherwise his heart wil tell him that it auaileth little to depart from sinne for the time to come Againe he that seeth how odious his sinnes are and confesseth them must needs haue griefe of heart therefore and hee knoweth that all this will little auaile if with the dogge he shall reeturne to his vomit and with the swine to the wallowing in the mire If it be said Cain repented then and Ahab and Iudas seeing they confessed or sorrowed out of the sight of their sinnes I answere it is true they repented indeed in some sort but they erred in that the feare of punishment and the sight of fearfull iudgements hanging ouer their heads caused this sorrow and confession in them whereas in such as are true penitents confession and sorrow ariseth from the sight of the duty which wee ought to haue done and of the many bonds of Gods fauour towards vs whereby we were bound to haue done it all which notwithstanding we haue neglected it and haue done the contrary thus requiting our good Lord euill for good cleauing to sinne and Satan his and our vtter enemies when hee hath dealt so bountifully with vs that we should follow and serue him For the sorrow and confeision that ariueth from hence are neuer ended in desperation but in reformation and amendement of life that our gracious Lord may not be offended any more Acts 2.37 Acts 16 3â— Now that this repentance is necessary that our baptisme may become effectuall is plaine from the teaching of Iohn the first baptizer as hath beene already shewed and from the practice of the Christian Church of God when the Gospell began first to be preached abroad in the world Peter exhorteth not to Baptisme vntill that they were pricked in their hearts and cryed out Men and bretheren what shall we doe And the Iaylor first trembled and asked Sirs what must I doe to be saued before that he was baptized And it were indeed a prepostrous course for a man of yeares and vnderstanding to be baptized before repentance as before couenants made for a maister to giue his cognizance to retaine any into his seruice or to seale him a lease or grant of any thing before some duty or seruice done For Baptisme is Gods cognizance and without repentance there are no couenants made It is Gods seale set to the greatest grant in the world but without all seruice or duty where repentance is wanting Wherfore repentance is necessary in all such as would haue their baptisme effectuall to confirme Gods mercy vnto them there
must be a generall turning from sinne in these that come to be baptized so after baptisme there is a daily practise of repentance by confession contrition and reformation For euen after Baptisme we are still subiect to sinne though we striue and fight against sinne daily the flesh leading vs captiue to the law of sin to be deliuered from which we must make a daily practise of Repentance but the seale of Baptisme is no more to be iterated Euen as a seruant being once bored through the eare by his Master without iterating this remained his seruant for euer but if he offended was chastised and reformed often so he that is once truely baptized remayneth Gods seruant for euer but because he doth often offend he must be chastized and reformed by Repentance Quest 135. What is Faith Ans It is a certaine perswasion of the heart wrought by the spirit of God grounded vpon his promises that all my sinnes are forgiuen me in Christ Iesus Heb. 11.1 Explan Hauing spoken of Repentance one thing necessarily required that Baptisme may be compleate it remaineth that we speake now of Faith which is alike required This I say is a certaine perswasion for the assurance that they haue which are faithfull vnto whom Faith is an euidence in their hands as Saint Paul calleth it Faith is the ground of things hoped for and the euidence of things not seene It is a certaine knowledge whereby a man knoweth that hee hath any thing which is made most sure vnto him for which cause it is also commonly called knowledge Esa 53.11 Ioh. 17. 1 Iohn 23. By his knowledge shall my righteous seruant iustifie many And this is life eternall to know thee and whom thou hast sent Iesus Christ And againe Hereby wee are sure that wee know him if we keepe his Commandements It is such a certainty as that it maketh things to come present according to that Rom. 8 30. Iohn 6.47 Those whom he hath iustified he hath glorified And he that beleeueth in mee hath euerlasting life Wherefore Faith expelleth doubting and vncertainty in whomsoeuer it is for which cause when Peter doubted hee is checked as hauing little or no Faith Why didst thou doubt O thou of little Faith Rom. 10.14 Eph. 3.17 The heart is the proper seate of Faith for with the heart man beleeueth vnto iustification and Christ is said to dwell in the heart by faith If it bee therefore but an imagination of the braine or an outward profession of faith in word it is but a shadow and no true grace of faith wrought by the spirit of God for it is supernaturall and diuine not flesh and bloud but the spirit of God is the author of it according to that of Christ vnto Peter Flesh and bloud hath not reuealed it vnto thee Math. 1◠6 but my Father which is in heauen viz by his spirit Of Lydia conuerted to the faith it is said Her heart the Lord opened Act. 16.14 that she attended vnto the things that Paul spake To the same tendeth that speech of our Sauiour Christ Iohn 6. Ioh. 3. No man commeth vnto me vnlesse the Father draw him and the winde bloweth where it listeth so is euery man that is borne of the spirit c. ground on vpon his promises For as without a word of institution there is no Sacrament so without a word of promise there is no faith Iohn 6.40 And as faith is not without a promise so it is not without a promise made vnto mee viz. fulfilling the condition with which euery promise of God is made For it is not sufficient because the Lord hath promised He that beleeueth in the Sonne shall haue euerlasting life and I will raise him vp at the last day that a man hold this and through Christ beleeue the acomplishment of this vnto himselfe but he must by faith apply it lawfully fulfilling the condition which the Lord requireth and the condition is to be baptized to true repentance Rom. 6. dying vnto sinne as Christ died and rising vp to newnesse of life as Christ was raised vp vnto the glory of the Father for the words of the promise are He that is baptized beleeueth shall be saued which baptisme is only expounded then to be when sinne is dead and buried and grace which is newnesse Prou 28.13 liueth The condition is to confesse and forsake all my sinnes to deny my selfe to walke after the spirit and not after the flesh Rom. 8.1 If then I doe thus and lay hold vpon the promise I beleeue it law-fully and the mercy promised is sure vnto me otherwise my faith is vaine and the promise is to me of none effect Obiect If it be so then Faith can neuer make a man sure of his saluaition because it may bee that although hee doth now walke after the spirit in newnesse of life yet hee may fall from this againe Sol. A man cannot be so sure as that he may now grow secure and remisse in going forward in that new life which he hath begunne for he must alwayes worke out his saluation with feare and trembling not be high minded but feare serue the Lord with feare Rom. 12. Psal 2. Math. 16. Iohn 17. and reioyce before him with trembling but hee that beleeueth so as hath beene said is so sure as that the gates of hell shall not preuaile against him Christs prayer shall be stronger to keepe him at one with God than all contrary powers to set enmity againe betweene God and him Rom. 11.29 Iohn 13.1 for the guifts and calling of God are without repentance and his owne he loued vnto the end he loued them And this is a reason rendred by S. Iohn 1 Iohn 2.19 Iohn 17.20 why some that were before counted faithfull turned Heretiques They were not of vs for if they had beene of vs they had continued with vs. Whatsoeuer is or can be said to weaken the force of these grounds presumptuously fighteth against that most cofortable euideēt Prayer of Christ Psal 32.1 I pray not for these alone but for them also which shall belieue in my name through their word So that who-soeuer doth rightly belieue in Christ hee hath Christ on his side by the merit of his prayer vniting him vnto himselfe so that he is made a member of his body no more to bee rent or pulled from him Rom. 3.28 That all my sinnes are forgiuen me in Christ Iesus for this is the maine thing assured vnto mee by faith and wherein the happinesse of man consisteth according to that Blessed is the man whose iniquity is forgiuen and whose sinne is couered Wherefore it is said that by faith wee are iustified that is of sinners are made iust and righteous not onely by that purifying quality that is in faith but in regard of Gods acceptance when we by faith cloath our selues with the garments of our elder brother
we sacrifice the calues of lipps by humble and hearty thanksgiuing We cannot sufficiently prize nor worthily praise thy goodnesse being herein vnmeasurable that when wee are sinfull and rebellious against thee and prouoke thee night and day yet passing by all our sinnes as if thou sawest them not thou still wagest vs with new fauours and bindest vs with cords of loue when thou might straine vpon vs snares fire and brimstone storme and tempest the deserued portion of such wicked ones as we are O stirre vp our dull hearts by this vndeserued loue that we may inwardly relent for offending so good a God and bee more affected with hearty loue towards so louing a father and wee humbly intreate thee for thy Christs sake to pardon our former grosse ingratitude and all other our sinnes Wash vs O Lord with his bloud and wee shall bee cleane purge vs and wee shall bee whiter then Snow Remoue our sinnes from vs as farre as the East is from the West cast them behind thy backe into the bottome of the sea that they may neuer rise vp in iudgement against vs to shame vs here or to condemne vs hereafter Worke in vs true humiliation for all our sinnes let vs cast downe our selues vnder thy mighty hand that thou maist lift vs vp A contrite heart is a sacrifice vnto thee which thou wilt not despise giue vs this that wee may offer it vnto thee open our eyes to see the precious body of our deare Sauiour wounded and bleeding his heart heauy and sorrowing and his soule in bitter agony departing for our sinnes that wee may waile and weepe euery family apart seeing him whom wee haue pierced And let vs abhorre all sinne for the time to come as a new crucifying of the Lord of life yea our most priuat and deare sinnes that we haue loued as our liues Let not the deceitfulnesse of our hearts so farre misleade vs as that wee should willingly bee intangled with any one sinne seeing that he which keepeth the Law and yet is faulty in one point is guiltie of all And because we haue many enemies that labour to keepe vs the bondslaues of sinne put away security and carelesnesse from vs let vs alwayes watch and prepare to fight against them Arme vs with the whole armor of thy Spirit the shield of Faith the Brest-plate of Righteousnes the Girdle of Verity with thy Word the Sword of the Spirit that howsoeuer we be assaulted we may not be ouercome but resisting the Deuill put him to flight and obtaine the Crowne that eternall glory which is set before vs. Blesse and sanctifie vs this day that we may serue thee better then heretofore we haue done Inable vs to the works of our Callings both with bodily strength and inward grace and direct vs so as that we may vndertake nothing but in thy feare Let the cōtinuall remembrance of thy presence be as a bit and a bridle to curbe vs in from following our inordinate affections that we being in all things ordered by thee may enioy thy blessing to the prospering of our indeauours to the glory of thy name and to our perpetuall incouragement in this holy seruice of praising and praying vnto thee Let all our bodily labours be seasoned with spirituall meditations though our works be earthly let our hearts be heauenly set vpon things aboue where Christ Iesus sitteth at the right hand of God If through thy blessing riches increase let vs not set our hearts thereon if for our punishment they decrease let vs not be discouraged hereby The more we haue make vs the more thankfull and watchfull that we be not deceiued the lesse we haue make vs the poorer in spirit that we may inherite the kingdom of heauen Grant these things vnto vs O mercifull Father and vnto thy whole Church and to euery part and member therof as all our and their cases are particularly known vnto thy heauenly wisdome farre beyond that which we are able to describe and that for the alone merits and worthinesse of Iesus Christ our most blessed Mediatour and Aduocate in whose maine we further praise thee and pray as himselfe hath taught vs. Our Father which art c. A Prayer to bee vsed euery Euening in a priuate familie O Lord in whom wee liue mooue and haue our being wee desire to offer vp our euening sacrifice of praise vnto thee for this day But how should wee come vnto thee to bee heard and accepted being of vncircumcised lippes So great wee confesse are our sinnes and such is our vnworthinesse by reason of them as that if we should excuse our selues our consciences would accuse our owne hearts condemne vs. Our nature is vile and rebellious hindring vs from the good which we ought to do and inclining vs to the euill which we ought to leaue vndone Our vnderstandings are darkened our wils are crooked our thoughts vncleane and our affections peruerse louing darknesse more then the light because our deeds are euill In our whole man we haue serued sinne our eares and eyes haue been as windowes to let in sin our mouthes haue bin fountaines of the salt water of sin our hands haue been hookes to pull vnto vs sin our feet haue been as wheeles running down along in the wayes of sinne and our breasts haue been as chests fast locking vp sinne Neither haue we sought to be deliuered out of this bondage but daily haue we thrust our selues further into it for so much as we haue not shunned but rather sought occasions and prouocations vnto sinne And through a daily custom of sinning it is so come to passe as that we are insensible and without feeling of the heauy weight burthen of sinne it presseth not our hearts it doth not inwardly grieue vs we cannot sacrifice broken hearts and contrite spirits vnto thee therefore miserable creatures that we are who shall deliuer vs from the body of this death Wee haue none in heauen O Lord but thee neither haue wee any in earth but thee alone and thou art our Father from euerlasting Good Father do thou therefore deliuer vs through thy al-sufficient grace sanctifie vs and through thy infinite mercy in Iesus Christ saue vs from all our sinnes Turne vs vnto thee so shal we be turned turne the light of thy countenance towards vs so shall we be filled with ioy and gladnesse more then when corne and wine and oyle are increased Inlighten our vnderstandings to see more cleerly into thy will rectifie our wils that they may be in all things conformable to thy most holy will sanctifie our affections that wee may loue that which thou commandest hate that which thou forbiddest strengthen our memories that we may reteine all good things settle our iudgements that we may not be wauering but firme in the truth and dispose vs so altogether both in soule body as that in all our parts powers and faculties wee may serue thee in new obedience as those
should fall seeing God hath promised his spirit vnto his Church to be alwayes present leading it into all truth Answ The Lord tieth not his spirit to any place for then the famous Churches in Asia should still haue beene true Churches but the spirit is alwayes present to the faithful in all places of the world 139 Quest Which is the fourth thing that you learne to beleeue concerning the Church Answ That there be certaine speciall benefits belonging to the Church and to euery true member thereof viz. The Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting 139 Quest What meane you by the Communion of Saints Answ That holy and sweet fellowship which all the members of Christes Church haue one with another as they all make but one body in Christ so communicating all good things vnto one another whether spirituall or temporall as their mutuall necessities doe require 139 Quest What meane you by the forgiuenesse of sinnes Ans That wonderful grace of God in Iesus Christ wherby he passeth ouer our transgressions as if they had neuer bin committed and releaseth the punishment due for them 148 Quest What meane you by the resurrection of the body Answ That though the body after death lie rotting in the graue yet at the last day it shal be raised by Gods power and being ioyned to the soule shall stand before Gods iudgement seat to giue account of all that it hath done whether good or euill and be rewarded accordingly 155 Quest What maner of bodies shall we haue in the resurrection Answ The very same which now we haue onely whereas they be now naturall they shall rise again spirituall not subiect to death any more nor sustained by naturall meanes of meats and drinks and sleepe and the like 159 Quest Amongst those that dye some are crooked through age some tender infants some blind and some lame shall their bodies at the resurrection then be the same Answ No for all these are weaknesses which shal be done away to the faithfull and strength perfection and comlinesse shall be to euery one of them 159 Quest What meane you by the life euerlasting Answ All that euer-induring happines and all those ioyes which the Lord imparteth to all his elect in the world to come which are so great as that the eye hath not seen nor the eare heard neither can the heart conceiue throughly 163 Concerning the Law Quest Thou saidst that thou wert bound to keepe the Commandements of Almightie God which be they Answ God spake these words and said I am c. 171 Quest How many things dost thou learne out of these Commandements Answ Two things my dutie towards God and my dutie towards my Neighbour 172 Quest How are the Commandements diuided Answ Into two Tables 189 Quest In which Table doe you learne your duetie towards God Answ In the first containing the foure former Commandements 191 Quest How many bee the parts of euerie of these Commaundements Answ Two the Commaundement it selfe and the reason of it 191 Quest In which wordes is the first Commaundement contained and which is the reason Answ The Commandement is Thou shalt haue none other Gods but mee the reason in these wordes I am the Lord thy God which brought thee out of the Land of Aegypt out of the house of bondage 196 Quest What are we heere commanded Answ To haue the Lord for our God that is to loue him aboue all to feare him aboue all to put our whole trust in him and to make our prayers to him alone 196 Quest What is heere forbidden Answ First Atheisme which is the acknowledgement of no God Secondly â—gnorance which is a neglect of the knowledge of God and of his word Thirdly prophanenes which is a regardlesnes of God and of his speciall seruice Fourthly inward idolatry which is the giuing of Gods worship vnto creatures by praying vnto them trusting in them or by setting the heart vpon them 201 Quest Whence is the reason of this command taken Answ Both from the equitie of it because hee is the Lord our God and none other and from the benefites bestowed vpon vs in bringing vs out of the bondage and thraldome of the Deuill 209 Quest In which wordes is the second Commandement and in which is the reason Answ The Commaundement is Thou shalt not make to thy selfe any grauen Image nor the likenesse c. The reason for I the Lord thy God am a iealous God visiting the sinnes 212 Quest VVhat is here forbidden Answ All outward Idolatry which is first by making the image of God or of any creature to be worshipped Secondly by falling downe before any image Thirdly by seruing God according to our owne phantasies 212 Quest VVhat are we heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word for the substance thereof 223 Quest Whence is the reason of this Commandement taken Answ Partly from the punishment to bee inflicted vpon such as breake it vnto the third and fourth generation and partly from the benefits to bee bestowed vpon such as keepe it vnto the thousand generation 227 Quest Which is the third Commaundement and which the reason Answ The commandement is Thou shalt not take the name of the Lord thy God in vaine the reason for hee will not hold him guiltlesse c 229 Quest What is here forbidden vnto vs Answ All abusing of the Name of God which is first by blaspheming or giuing occasion to others to blaspheme Secondly by swearing falsely deceitfully rashly commonly or by creatures Thirdly by cursing and banning Fourthly by vowing things impossible or vnlawfull or by neglecting of our lawfull vowes Fiftly by lightly vsing the holy name of God or his word Sixtly by vaine protestations and asseuerations 230 Quest What are we heere commanded Answ To glorifie the name of God in all that we doe thinke speake and desire and to labour that others may bee wonne by our meanes to doe the same 240 Quest Whence is the reason of this Commandement taken Answ From the fearefull estate of such as any way abuse the name of God the Lord holdeth them as guiltie of dishonour done vnto his name 244 Quest If there bee such danger in swearing may a man lawfully sweare in any case whatsoeuer Answ Without doubt a man may sometimes lawfully sweare either for the confirming of a truth which cannot otherwise be knowne and yet necessary or for the strengthening of honest Leagues made betwixt men or lastly a man being called thereunto before a lawfull Magistrate 246 Quest What else is required that our swearing may be lawfull Answ These fower things First we must sweare only to such a truth as we know to bee so Secondly according to knowne intent of him vnto whom or before whom wee sweare Thirdly this being a part of Gods worship we must doe it with great reuerence 248 Quest What if a man shall
sweare to performe an vnlawfull thing is he not bound notwithstanding to performe his oath Answ In no wise for so he should adde vnto his sinne of swearing vnlawfully a further sinne of doing vnlawfully 249 Quest Which is the fourth commandement Answ Remember that thou keepe holy the Sabbath day c. 250 Quest What is the duty here commanded Ans To keepe holy the Sabbath and to bee mindfull of it 250 Quest How may this be done Answ By assembling together to pray vnto God and to praise him to heare his holy Word and receiue the blessed Sacraments 250 Quest Is this all that is required to the right keeping of the Sabbath day Answ No but we must prepare our selues by praier and emptying our hearts of sin and meditate vpon Gods works and the word which we haue heard suffering it so to work in vs as that we may be furthered in all holines of life 250 Quest Js there no duty to be done towards our neighbour for the hallowing of this day Answ Yes it is a speciall time of exercising mercy by helping against sudden dangers by collecting and distributing to the poore by visiting the sicke and reconciling dissentions amongst neighbours 254 Quest Is there any set day vnder the new Testament thus to be kept holy Answ Yes the day which is commonly called Sunday but in the Scripture the Lords day or the first day in the week is thus to be kept without alteration to the end of the world 260 Quest When doth the Lords day begin and end Answ It beginneth in the morning at the dawning of the day and endeth next morning likewise 272 Quest Are we bound to do the holy duties of Gods worship all this time without ceasing Answ No for we may refresh our selues with eating and drinking singing and musicke and with any honest delight whatsoeuer whereby the mind is cheared vp and ioy and gladnesse befitting the Lords holy day expressed 276 Quest Is this all that we are bound vnto to keepe the Sabbaths our selues in ceasing from labour and doing the duties thereof Answ No but who so hath Sonne or Daughter Man seruant or Maid-seruant Cattell or stranger within his Gates is alike bound to prouide as much as in him lyeth that they all obserue this day in their kind both man and beast 278 Quest Doth the Lord onely take care for the right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and commandement also that wee should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings 279 Quest Is it not lawfull then to forbeare working to attend vpon God and his worship vpon the sixe dayes Answ Yes it is not onely lawfull but necessary for euery one to do the duties of Gods worship euery day of the week in priuate and in publike when iust occasion is offered 282 Quest How can this stand with the command of working vpan the sixe dayes Answ Yes very well because that howsoeuer God is to be serued vpon the sixe dayes yet they are for the most part to be spent in the works of our callings 286 Quest What more speciall rules are wee to follow in our weekely deuotion Answ First we must pray euery day morning and euening Secondly before and after the vse of Gods creatures Thirdly the more our necessities vrge vs pray the oftner and more instantly Fourthly let no day passe without some reading and diuine meditation Fiftly neglect not the publike preaching in the weeke dayes where opportunity is offered to come vnto it 286 Quest What is to be thought of whole dayes set apart to publike duties in the weeke as Saints dayes and dayes of thanksgiuing Answ All this may lawfully be done and is commendable by Gods word therfore we are reuerently to conforme our selues to the ordinance of authoritie herein 287 Quest What is the sin by this Commandement forbidden Answ All prophaning of the Sabbath day which is first by doing worldly works that are not of present necessity by iourneying about worldly affaires idle resting or absenting our selues from the publike duties of Gods worship secondly by forgetfulnesse of the Sabboth vpon the six dayes by which we often bring vpon our selues a necessity of prophaning the same thirdly when being parents or gouernors we leaue our children pupils or seruants to their owne libertie vpon this day 291 Quest VVhat be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words For in six dayes the Lord made heauen and earth c. 295 Quest VVhat are the reasons infolded in this Commandement Answ Three First because the law of the Sabbath is ancient and was in force in Paradise before mans fall Secondly because it is most equall the Lord allowing vs six dayes for our worldly affaires and requiring but one of seauen for the worke of his worship thirdly because the seuenth is the Lords peculiar day so that without sacriledge wee cannot any way prophane it 296 Quest What are the reasons expressed Answ Two first from the Lords owne example who rested vpon the seuenth day from all his workes of creation secondly from his blessing inseparably linked to the hallowing of this day so that he which keepeth it holy shall find it to his comfort vnto him a blessed day 298 Quest Which is the first Commaundement of the second Table or the fifth of the Law Answ Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giueth thee 299 Quest In which Commandements doe you learne your dutie towards your neighbour Answ In the six latter commandements which be of the second Table 299 Quest Which is the first of these Commandements Answ Honour thy father and mother c. 301 Quest What are we heere commanded Answ To honour that is to loue reuerence cherish and obey our naturall parents the parents of our countrey and our Fathers in Christ Secondly to carry our selues lowly and reuerently towards our masters being ruled by them in the Lord and toward the ancient and all our betters Thirdly if we be superiors to walk worthy the honor due vnto vs from our inferiors to vse all gentlenes toward them 303 Quest What is here forbidden Answ All irreuerence toward those that be in place and authoritie aboue vs and churlish behauiour in such towards those that be of a low degree 317 Quest VVhence is the reason of this Commandement taken Answ From the promise of long life if God please not to preuent vs with the blessing of eternall life 325 Quest VVhich is the sixt Commandement or the second of the second Table Answ Thou shalt doe no murder 328 Quest VVhat is here forbidden Answ All murdering of our selues or others and all approbation hereof in others either by command counsel consent or concealment Secondly all iniurious actions tending to
Quest Which be those three concerning Gods glory Ans First Hallowed be thy name Secondly Thy Kingdom come Thirdly Thy will be done on earth as it is in Heauen 437 Quest In the first of these what desire you Answ That the name of God may be glorified in the vse of his Titles Word and all his Workes 437 Quest In the second Petition what desire you Answ That the number of true belieuers may be daily increased that Gods Kingdome of grace being inlarged his Kingdome of glory may be hastened 443 Quest In the third Petition what pray you for Answ That I and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in Heauen 452 Quest Which be the three Petitions concerning our selues Answ The first Giue vs this day c. 2. Forgiue vs our trespasses 3. Leade vs not into temptation c. 459 Quest What pray you for in the first of these Petitions Answ For all things necessary for this present life and therefore we aske but for bread and but for this day 460 Quest What pray you for in the second of these Petitions Answ That God would freely forgiue vs all our sinnes as we doe from our hearts forgiue the offences of men against vs. 471 Quest What pray you for in the third of these Petitions Answ That the Lord would not suffer vs to be carried a-away by the temptations of the world flesh or Deuill to the committing of sinne but that he would deliuer vs from the euill of all temptation both sinne and damnation 480 Quest Wherefore serueth the conclusion For thine is c. Ans It is added as a reason of all the Petitions to strengthen our faith that God being both able and willing doth certainely yeeld to our requests made vnto him therfore we adde a note of confidence and say Amen 487 Quest What is the other exercise of the faithfull Answ The right receiuing of the Sacraments 518 Of the Sacraments Quest The benefits being showed which we are to craue at Gods hands by prayer what further meanes haue we for the better assuring to our soules the promises of all spirituall blessings in Christ Answ The Sacraments of the new Testament which are the pledges of the Couenant betweene God and his people 492 Quest Wherein stands true repentance Answ In three things First in knowledge and acknowledgement of our sinnes past Secondly in godly sorrow and griefe of heart for them Thirdly in a godly purpose to forsake all sin and to lead a new life for all time to come 505 Quest What is faith Answ It is a certaine perswasion of the heart wrought by the Spirit of God grounded vpon his promises that al my sinnes are forgiuen me in Christ Iesus 508 Quest What is required in such as come to the Lords Supper Answ To be rightly disposed before and at the receiuing hereof 532 Quest What ought a man to doe before his comming Answ To examine himselfe for his faith in Christ 532 Quest How may a man know whether he hath true faith or no Answ By two speciall fruits thereof repentance for all his sinnes and loue towards his neighbour 534 Quest Wherein stands true repentance Answ In affection when it is the same towards our neighbour that it is towards our selues void of malice hatred and enuy and desirous of his good as of our owne and in action when wee are readie to doe good vnto others as vnto our selues and to keepe away hurt as from our selues 537 Quest What shall he doe that finds not these things in himselfe after due examination Answ Hee may not keepe away from the Lords Supper for this were a prouoking of God to wrath neither can hee come vnto it without offending in a higher degree 539 Quest What may a man doe then in this case Answ Hee must humbly sue vnto God for the pardon of his sinnes to ftrike his hard hart that he may melt into teares for them and constantly cleaue to his commandement and if there be any dissention he must goe and bee reconciled to his brother 540 Quest What ought a man to doe at the Lords Supper Answ He ought thankfully to remember the inward graces of God towards him by seeing the outward signes 541 Quest What are these graces Answ First the Lords giuing of his sonne Iesus Christ to death for vs set forth by the Ministers taking of the bread wine breaking powring out offering them to vs all Secondly our neare vnion vnto Christ and how wee haue all our spirituall food from him set forth by our taking eating and inward digesting the Bread Wine that become nourishment vnto vs. Thirdly the neare vnion that God hath made by Christ betwixt all the faithful set forth by the same bread being made of many graines of corne and by the same wine made of many grapes 541 Quest What is to be done after the receiuing Answ We must meditate of the couenant of new obedience renewed by this Sacrament that we may more carefully performe it and flie sinne and vice all the dayes of our life 543 Appendix Quest What is the Word of God Answ Whatsoeuer is contained in the Bookes of the old and new Testament and not any other Bookes or writings whatsoeuer 545 Quest How many and which are these Bookes Answ The Books of the old Testament are seuen twenty Genesis Exodus Leuiticus Numbers Deuteronomie Ioshua Iudges Ruth the first and second of Samuel the first and second Kings the first and second of the Chronicles Ezra Nehemiah Ester Iob Psalmes Prouerbs Ecclesiastes Canticles Isaiah Jeremiah Ezechiel Daniel and the Booke of the twelue small Prophets The Bookes of the new Testament are 26. Matthew Marke Luke Iohn the Actes of the Apostles the Epistle to the Romans first and second to the Corinthians Galathianss Ephesians Philippians Colossians and two to the Thessalonians and two to Timothy to Titus the Hebrewes the Epistle of Iames and two of Peter first second and third of Iohn of Iude and the Reuelation of Iohn 545 Quest Are not the Apocrypha Bookes part of the word of God Answ They are not neither haue been euer so accounted in the Church of God but are annexed as being full of good instructions and histories declaring Gods wonderfull Prouidence ouer his people Israel 546 Quest What proofe is there that the other are Gods Word Answ It is proued by their antiquity some of them being before all other bokes sundry times oppugned and sought to be burnt vp by persecutors and yet wonderfully preserued and by miracles from Heauen confirmed which shewes that they came from heauen and are not of mans inuention 547 Quest Hauing this word written is it not sufficient for our saluation without any helpe by preacking Answ It is not sufficient but it must also bee set forth by preaching that the hard places may bee rightly vnderstood we may be kept from errors and haue our dull
not for me but weepe for your selues and for your children So are we to weepe for our selues the cause of this heauines being our naughtinesse Zach. 12.5 They shall see him whom they haue pierced saith the Prophet and shall weepe euery familie apart c. so there is no true Israelite so stoically void of all motion but hee will weepe to see how by his sinnes he hath stricken through as it were with sorrow his most louing friend master Ephe. 5. and maker If a man hath foolishly runne into any such vnlawfull actions as that he must needes die therefore or some speciall friend vnto whom his heart is most entirely knit he is more then flint-like hard if it pricks not his very soule and much more if a woman hath done thus and her best beloued husband must suffer But such is the Lord Iesus vnto vs and so ill deseruing are the actions which we haue and doe daily runne into either wee our selues must die therefore and still most hideously liue euer dying or our best friend in the world vnto whom wee are a spouse and he the husband must lay downe his life for vs yea he hath done it and we cannot but daily behold it in the Gospell O then let vs weepe with Rachel and not bee comforted let our hearts breake with sorrow for our so heynous iniquities and let it continually afflict vs inwardly as wee are continually subiect to sinning and the rather for that so doing we shall bee comforted according to that Blessed are those that mourne Math 5. 2. Cor. 7.10 for they shall be comforted and godly sorrow breedeth repentance vnto saluation neuer to be repented of 1. Duty Mortification of sinne Heb. 6.6 The second duty is the mortification of our fleshly members and sinfull concupiscences and that for three speciall causes First because that by liuing still in sinne we come to bee accessarie to this odious murdering and killing of the Lord of all for they that liue obstinately in sinne do crucify againe the Son of God and make a mocke of him so farre are they from beleeuing in him crucified Their daily practise is to draw Christ vnto the crosse to driue nailes into his hands and feete to scoffe at him and to runne him in with a speeare to the very heart howsoeuer in word they defie and spit at such practise Rom. 6.4 Secondly because all such as vnto whom Christs death is effectuall to doe away their sinnes are conformable vnto him in his death and buriall All that are baptised into Christ haue put on Christ and are by baptisme buried with him into his death c. If the head be dead and buried the members cannot be aliue still no more can any true member of Christ bee aliue vnto sinne such as is euery true beleeuer hee doth but prate then and not beleeue that Christ was crucified dead buried whosoeuer liueth still willingly in any sinne Thirdly because no man following the trade of sinne can be Christs disciple For such an one must deny himselfe that is to be as hee is naturally and according to the carriage of his owne disposition and so follow Christ Hee must forsake all and goe after him if occasion require father and mother brethren and sisters house and ground and life it selfe that is all profits all pleasures and whatsoeuer most precious things might be an hinderance vnto him As hee that would bee into any mans seruice entertained must vtterly forsake his old seruice vnto his maisters enemy otherwise hee cannot belong vnto him No more canst thou belong vnto Christ if thou be still exercised in the workes of sinne his vtter enemy Besides beleeuing the sufferings of Christ procures wonderfull loue of Christ and where this loue is there is a continuall endeauour in all things to please him If these things bee so if the Son of man should come now to iudgement should he finde faith vpon the earth I feare hee should finde but a very little and but in very few 3. Duty Patience in suffering The third duty is patience and ioy in suffering any thing for Christs sake and the Gospels as those which are glad of any occasion to shew their loue for so great loue of his And wee are chiefly to reioyce heerein for two causes First because that by suffering wee are made like vnto him according to this his speech Math. 15.25 whereby hee incourageth his disciples Jt is well for the Disciple if he be as his Maister and the seruant as his Lord and wee shall be rewarded like vnto him afterward for he saith Reioyce be glad for great is your reward in heauen v. 5.22 We are to be like minded vnto Vriah who being bidden when hee came weary from the warres to goe to his owne house to cheare vp himselfe and to delight in the company of his wife answered nay 2. Sam. 11. my Lord Ioab c. lyes in tents in the fields and shall I doe thus surely I will not and so was content with his perhaps hard lodging amongst the Kings seruants so doe all true Christians say what did my Lord Iesus suffer pouerty hunger thirst violence and wrong was hee harbourlesse abused and hanged on the Crosse and shall I neuer thinke my selfe well but when I am rich honoured and abounding with all good things of this life God forbid I will be glad rather if I bee counted worthy to suffer with him crosses persecutions troubles or death it selfe Secondly because that in suffering for his truth hee doeth grace vs for so much as hee takes vs for his Martyrs and witnesses as if the King should choose certaine men out of his dominions to be his Champions to maintaine his honour furnishing them in such sort as that they could not bee ouercome though they must striue and take great paines in playing their parts yet they would doe it cheerefully and ioy much herein for that they would take it as an honor done vnto them by the King more then vnto others for euen thus doeth the Lord Iesus honour those whom he cals forth to suffer for his truth they be his Champions chosen to maintaine his honour and he prouides assuredly so for them as that they shal ouercome according to that glorying of Paul Rom. 8.37 In all things we are more then conquerors through him that loued vs. And this was it that made the Apostles glad for being beaten They reioyced Act 5.41 that they were counted worthy to suffer any thing for his sake The fourth duty is to remaine vnterrified with the pangs 4. Duty and approaching of death vnto vs because our Lord Christ hath dyed and in dying hath ouercome death hee hath taken away the sting of death which before made it terrible for the sting of death is sinne and the strength of sinne is the law but for the one he hath satisfied by his death the strength of the other he
teares 2. Duty Joy in all bodily sufferings Secondly it begeteth an exceeding contentment and comfort in all our sicknesses bodily pangs and sufferings Christ Iesus hath endured greater pangs then any of this kind can be our sins deserue greater then these Wherefore as a poore prisoner in for some capitall crime but againe released for his life and onely chastized with some few stripes will reioyce in the middest of these his petty sufferings remembring what hee hath escaped So wee being in misery in this world but deliuered from the euerlasting torments due vnto vs for our offences cannot but reioyce in the middest heereof seeing wee haue escaped that misery ten thousand times greater Yet I sincerely confesse that though these reasons and motiues bee yeelded vnto as prouing the truth of this doctrine namely that Christ did thus suffer in soule yet they inforce not that this must be the sense of this Article There are many true positions in Diuinity concerning the actions and passions of our sauiour which are not euident Articles of faith nor directly intended by any parcell of the Creed So then I neither presse vpon any mans iudgement heerein nor obtrude mine owne but rather referre both my selfe and my Reader to the iudgement of the more learned in our Church Quest 27. Is this all the humiliation of the Sonne of God for our redemption Did hee no way else abase himselfe for vs Answ Yes hee became obedient to the Law also that by his obedience and righteousnesse wee might stand righteous in the sight of God Christ obedient to the Law Explan Howsoeuer this bee not expressed in the Creede yet is it implicitely set downe in that he is said to bee made man borne of the Virgin Mary and to haue suffered that is to haue beene obedient to sufferings for being man hee is vnder the Law Gal. 4. â— as witnesseth the Apostle God sent his Sonne made of a woman and made vnder the Law that hee might redeeme those that were vnder the Law and becomming obedient euen vnto the death of the Crosse his obedience to the will of his Father cannot but be admirable and S. Paul seemeth hence to extoll it Phil. 2.8 saying Hee became obedient to the death euen to the death of the Crosse And that which may thus be gathered from the words of this confession is plainely testified in sundry places First that hee obeyed the whole Law of God and then that hee did this for vs that wee might be accepted for obedient and righteous That hee obeyed the whole Law of God is testified both generally Math. 5.17 I came not saith hee to dissolue the Law and the Prophets but to fulfill them And againe as hath beene already shewed in that he was vnblameable and without spot and no man could accuse him of sinne and particularly for that no duty required by the law morall or ceremoniall was omitted by him The loue of God required by the morall Law did shew it selfe in him when hee whipt those out that bought and sold in his house and when hee verified that Prophesie The zeale of thy house hath eaten me vp The loue of man in him aboundantly appeared in his vnweariable going about to doe good in his free healing of diseases and casting of Diuels out and in his compassionate feeding of thousands sundry times in the wildernesse being like otherwise to perish Againe for the ceremoniall Law He was circumcised the eighth day and his name called Iesus Luc. 2.21.22 c. when the dayes of his mothers purification were accomplished he was presented in the Temple an oblation offered for him according to the Law When hee had clensed the ten Leapers hee bad them goe Luc. 5.12 and offer their guift which was commanded by the Law of Moses and so he did euer when hee had clensed any Hee kept the Sabboths of the Iewes Math 26. Heb. 9.28 hee frequented the Temple and kept the Passeouer and lastly being an high Priest hee sacrificed himselfe vpon the Altar of the Crosse for the sinnes of his people All this hee did and that necessarily because the first Tabernacle was yet standing nothing ceremoniall was disanulled vntill the rent of the vaile in the Temple at his death and therefore hee could not haue beene perfectly righteous had hee omitted any of these things Christ fulfils the law for vs. 1 Cor. â— 20 Secondly hee did all this for vs that wee sinfull creatures might become righteous through him according to that Hee is made of God vnto vs wisedome righteousnesse sanctification and redemption And in another place 2 Cor 5. That wee might bee made the righteousnesse of God through him And more largely to the Romanes That which was impossible to the Law Rom. 8 3. in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh condemned sin in the flesh that that righteousnes of the Law might be fulfilled in vs that is that Iesus Christ his freedome from sinne and perfect righteousnesse in keeping the Law might turne vnto vs to righteousnesse We could not keepe the Law neither can we perfectly as is declared at large in the seuenth to the Romanes and many other places Now it is not enough then for vs to obtaine eternall life that the Lord Iesus should beare the punishments due to our sinnes but he must also fulfill the Law for vs according to that Doe this and liue 1. Duty Cheerefulnes in striuing to keepe the Law The duties which we must performe to shew our faith in this are these First cheerefulnesse in striuing to fulfill the will and Law of God in all things for though we be vnprofitable seruants when we haue done what we can yet this is our comfort that through our Lord Iesus wee are good seruants that wherein we are wanting he hath fulfilled for vs. A scholler is commanded to make such an exercise as hee is no way able to doe a seruant is bidden to carry such a burthen as he hath no strength or power vnto Now this may vtterly discomfort both the one and the other and because they knowe they shall vndergoe stripes what paines soeuer they take it may iustly harden their hearts against al paines but admit that the scholler hath a friend to helpe him that the seruant knowes how otherwise to prouide for his carriage they will readily and with a good cheere goe about their taskes appointed vnto them We are the Lords schollers we are the Lords seruants the exercises appointed vs bee too hard our burthens too heauy but we haue here a sufficient friend that helpes vs one whose shoulders are ready to be put vnder euery burthen that ouerlodes vs Oh then how readily should we goe about our taskes how cheerefully should wee striue to doe whatsoeuer the Lord hath appointed vs seeing that in so doing we shall assuredly please him and haue a
these damned creatures and it is such presumption as that whosoeuer vseth it Rom. 2.1 shall not escape the iudgement of God according to that Thou art inexcusable O man whosoeuer thou art that iudgest c. And it is a flat precept not onely for some but for all 1. Cor. 4.5 Iudge nothing before the time that the Lord comes who will lighten things that are hid in darknesse and make the counsels of the heart manifest And what neede we to care what iudgements of idle headed men passe vpon vs seeing that it shall not stand as they iudge but as the Lord iudgeth Rom. 8.33 Let vs therefore get the Lord to bee on our side and so not care how man in his iudgement is against vs. But yee will say what are wee not to iudge others at all whereunto then tends that of our Sauiour Christ By their fruits shall yee know them Act. 8.23 I answer yes we may by way of caution iudge others in whom we see the workes of darkenesse to abound for the preseruation of our selues and others who for want of information and notice taking might otherwise be subiect to the infection of their poyson Againe we may iudge to make theÌ„ ashamed and to come to repentance from their dead workes as Peter did Simon Magus But to iudge that is to pronounce but in our hearts any man a cast-away thus to cease vsing meanes as vnto a brother of his reformation except such an one as hath sinned against the holy Ghost which how knowe we this this is to enter into Christs iudgement-seate and to procure ineuitable iudgement against our selues If it be further demaunded and are we so lightly to esteeme mens iudgements how is it then that wee are bidden to procure things honest before all men yea before those that are without viz. Infidels and vnbeleeuers I answere that this is spoken in regard of iust occasions of being censured which we must by no meanes giue nor make any shewe hereof but walke so blamelesly before all men as that they which speake euill of vs as of euill doers may bee ashamed and seeing our good workes glorifie God in the day of their visitation 1. Pet. 2.12 1. Cor 4.3 But if walking thus thou be yet iudged thou needest not with the Apostle passe for this iudgement of man 3. Duty To watch against the Lords comming Math. 24.38 The third duty is euer to be vigilant and watchfull against the Lords comming because it will be sudden as of a theife in the night The same which I say vnto you saith our Sauiour Christ hereupon I say to all men watch All comfort is promised to them that watch and waite for his comming and all terror is threatened to them that doe otherwise Now this watching is wel doing with the good seruant who being found thus Math 24. is bidden to enter into his masters ioy it is to haue oyle in our Lampes with the wise virgins viz. soundnesse and sincerity of Religion who were admitted to nuptiall delights with the Bridegroome Math 25. 1. Thes 5.5 to walke in sobriety and temperance as children of the light and of the day to whom the comming of the Lord shall not be vnawares And to be watchful in this maner is also most necessary because that by our workes we shall be iudged and where then will our place be if we be not euer thus exercised For not onely shall we be iudged according to our workes in generall but according to those wherein we are taken at his comming if we be then working wickednes Ezech. 18. if we be taken wallowing in sinne no good thing which we haue done shall aduantage vs but the fearefull sentence of condemnation will passe against vs for the sinne wherein we are found Wherefore as wee beleeue this so let vs expresse it by our daily setting a watch ouer our wayes by our starting vp without delay from our falls least the Lords comming to iudgement preuent vs by our obseruing and taking all occasions to encrease the number of our good workes in our seuerall callings according to our ability that thus we may be sure to be found in the number of those vpon whom the sentence of absolution shall passe Come yee blessed of my Father Math. 25. into the Kingdome prepared for you for I was hungry and yee fed me naked and yee clothed me sicke and in prison and yee did visit me c. 4. Duty To pray for the confusion of Antichrist The fourth duty is to pray for the further manifesting of Antichrist to all the world that hee may be stripped of his triple crowne and all his robes of honour more then imperiall and be pointed and wondred at of all men as a monster amongst men a seducer plainly set vp by the old couzening serpent the diuell as we read in the booke of the Reuelation For these things must be and then will Christ come to the comfort of all the faithfull 5. Duty To be strong in the faith of Christ The fift duty is to be strong in the faith of Christ against all the assaults of Sathan and manfully to resist his attempts to driue vs into despaire in regard of our sinnes and vnworthinesse for Christ our Sauiour not any other shall bee our Iudge according to that of the Apostle vttered to the encouragement of all faithfull people It is God that iustifies Rom. 8.33 the Lord Christ the great Iudge of all that acquits thee euen he that dyed for thee who then shall condemne Thy cause shall come before him that loued thee thus dearely when thou wert yet an enemy but now much more by faith being reconciled who then can lay any thing to thy charge Rom. 5. assuredly none Be not therefore faint-hearted but make resistance herein against the Diuell and he will fly from thee 1. Pet. 5.9 The more weakely thou acquittest thy selfe in this the more fearefull thou art the further art thou from faith in Christs comming to iudge all the world Quest 32. What doe you learne to beleeue concerning God the Holy Ghost and in which words Answ I learne to beleeue that he is God equall with the Father and the Sonne and the Sanctifier of all the elect people of God in these words I beleeue in the holy Ghost Of our faith in the holy Ghost Explan These few words of the Creed doe teach no lesse concerning the holy Ghost then is here set downe I beleeue in the holy Ghost that is as I beleeue in the Father and in the Sonne and doe hereby acknowledge both Father and Sonne to be God so by bâ—leeuing likewise in the holy Ghost I acknowledge the Holy Ghost to be God also againe for that God is but one as hath beene already shewed in acknowledging the holy Ghost to be God I confesse him to be one and so equall with the Father and the Sonne Furthermore
in that I beleeue in him the holy Ghost I acknowledge his office of sanctifying and making holy the people of God for otherwise the Father also is holy and so is the Sonne but this is the peculiar office of the Spirit to sanctifie from hence hath hee this name of the holy Ghost Lastly I beleeue in the holy Ghost that is I put my whole trust and confidence in him as I doe in the Father and the Sonne for my preseruation and saluation and more especially as I depend vpon God the Father as my Creator and dayly Protector and vpon God the Sonne as my Redeemer and daily Mediator so doe I depend vpon God the holy Ghost as my comforter and the worker of grace and all vertue in me being of my selfe a lumpe of sinne and a masse of corruption 1 Proofe For the grounds of this Article and first that the holy Ghost is God S. Peter makes it plaine when as hauing told Ananias that hee had lyed vnto the holy Ghost Act. 5 3. verse 4. he added Thou hast not lyed vnto men but vnto God These last words expressing who the holy Ghost was of whom he had spoken before viz. God Act. 28.25 Esa 6 8.9 Moreouer well said the holy Ghost saith Paul by his Prophet Esay Goe make the heart of this people fat and say by hearing yee shall heare and not vnderstand by seeing yee shall see and not perceiue Whereas the Prophet tells vs that Iehouah the Lord God spake these words vnto him whence plainly followes that the holy Ghost is very God and Lord. 2 Proofe Secondly that the holy Ghost is equall with the Father and the Sonne and not inferiour or seruant as Macedonius wickedly taught is plaine from diuers reasons First because he is one with the Father and Sonne according to that of Iohn 1 Ioh. 5.7 There be three that beare record in Heauen the Father the Word and the Spirit and these three are one That is one substance and essence one infinite wisedome power glory and maiesty Secondly because hee is alike worshipped with the Father and Sonne as in that prayer put vp alike to them all The grace of Iesus Christ 2. Cor. 13.13 the loue of God and the Communion of the holy Ghost bee with you all Amen Lastly because hee is alike the Creator of the world and the preseruer of all things for when God in the beginning made the heauens and the earth c. the Spirit is said to haue moued vpon the waters incubasse by a word that signifieth to sit and hatch Gen. 1.2 and breed life as a Henne doth to bring forth her chickins And Elihu mentioned in Iob a man of an excellent spirit saith Iob 33.4 The Spirit of the Lord hath made me and the breath of the Almighty hath giuen me life and in the Psalmes it is Psal 104.30 If thou send forth the Spirit they are created and thou renewest the face of the earth speaking of all other creatures which are so made and preserued by Gods Spirit the holy Ghost 3 Proofe Thirdly that the holy Ghost is the Sanctifier of the people of God will easily appeare if wee consider either this attribute holy euer to bee annexed vnto the Spirit as Iesus and Christ serue to set forth the Sonne of God in his office or the comparisons by which he is for the further declaring of the same compared for he is said to bee fire and therefore Iohn the Baptist speaketh thus of him Mat. 3.11 Hee that commeth after me viz. Iesus Christ shall baptize with the holy Ghost and with fire that is the holy Ghost who is as a fire purging away reâ—ning from the drosse of sinne as is further set forth where we are forbidden to quench the Spirit of God 1 Thes 5.19 Ioh. 3.3 againe hee is compared to water in that saying to Nicodemus Vnlesse a man be borne againe of water and the holy Ghost bee shall not see the kingdome of God that is of the holy Ghost in the vse of water in baptisme setting forth the power thereof viz. to clense from the filthinesse of sinne as water doth from the filth of the flesh Or if wee consider the workes of sanctification to be all wrought by the holy Ghost as first sauing knowledge which is all one with faith that most excellent and holy-making grace Rom. 8 â—6 1 Cor. 2.12 The Spirit witnesseth with our spirits that we are the children of God It maketh vs to know and beleeue those things that are giuen vs of God that is righteousnes in Christ through whom we are his adopted children and in the way to eternall life according to that This is life eternall Ioh. 17.3 to know thee to bee the very God and whom thou hast sent Iesus Christ Rom. 8.10 Secondly spirituall gouernment whereby euill is suppressed and that which is good increased in vs errour is auoyded and the truth in all things followed They which are in Christ Iesus to whom there is no condemnation walke after the Spirit and not after the flesh the spirit rules in them and causeth them thus to walke and all the sonnes of God are thus ruled and led Vers 14. for all that are led by the spirit of God as hee addeth are the sonnes of God Particularly the spirit so gouerneth by striuing against euill motions and by offering good for â—he spirit fighteth against the flesh Gal. 5.17 as the flesh fighteth against the spirit in our weaknesses it helps vs for when wee are vnable to pray acceptably it workes with vs and helpes vs to offer vp sighes that cannot be vttered Rom. 8.26 in our ignorances it directs vs for it leadeth vs into all truth Thirdly spirituall consolation Ioh. 16.13 Ioh. 14. in our seuerall afflictions tentations which is another part of holines for this he is called the Comforter whom Christ promiseth to send to mittigate the heauines of the disciples after his departture he is called the oyle of gladnes which maketh cheerfulnes euen to appeare in the face he is called the spirit of adoption whereby we cry Abba Psal 45.8 Rom. 8.15 Father that is affecting vs with the assurance and comfort of Gods children when wee are feared and troubled Fourthly power commendably to doe the weightiest duties of our callings therefore it is said to be the spirit Num. 11. that was taken of Moses and put vpon the Elders of Israel that they might be able to iudge and decide controuersies arising amongst their bretheren it was by the Spirit Exod. 35.31 that Ahohab and Bezaliel were inabled to worke all curious workes about the tabernacle it was the Spirit that made the Apostles sufficient vnto a farre greater work about the spirituall Tabernacle viz. to preach the gospell effectually to men of all languages Act. 2. they being vnskilfull of any but their mother tongue and for this
spirit of Diuination as in the 19. verse they were still inseparably to sticke to the Law of God and not to follow them which doe otherwise and the marke whereby to know these is that they spake not according to this word then the marke of Gods people must needs be this word purely spoken 2 Iohn 10 and taught amongst them Againe S. Iohn saith If there come any vnto you and bring not this doctrine receiue him not to house neither bid him God speed And in the verse before he twice nameth the doctrine of Christ Verse 9 Hee that continueth in the Doctrine of Christ hath both the Father and the Sonne So that if Iohn bee made iudge of the Churches markes the principall shall be the Word the true doctrine taught there Aand to the same effect speaketh Saint Paul Gal. 1.8 Though we or an Angel from Heauen preach otherwise vnto you then we haue preached let him be accursed corrupt preaching is still made the marke of Seducers and then on the contrary side sincere Preaching cannot but bee the marke of Gods people What should I multiply more testimonies in this case Christ himselfe hath plainely taught the same with his Disciples For to what else tend these words against the Pharisies O hypocrites Esaias prophesied well of you Math. 15 7. Verse 9. saying In vaine doe they worship me teaching for doctrines mens precepts Doth he not coâ—demne the Pharisies for their false doctrine to be a false Church and what is this else but to iustifie this as a certaine marke of the true Church viz. true doctrine and teaching out of Gods holy word and what hath beene said of the Word of God the same is true also of the holy Sacraments these rightly administred are further certaine markes of the true Church for these are the seales of Gods word the signes of his couenant whereby he bindes himselfe to be our God and receiues vs to be his people and sure pledges of his loue towards vs which we really haue till we come actually to be possessed of perfect holinesse and glory with Christ in stead of which these are here giuen vnto vs. The Sacraments of old were Circumcision and the Passouer the Baptisme in the redd Sea the water flowing out of the rocke c. which the Apostle reckoneth vp as markes of the Israelites where hee saith that vnto them pertaines the couenants Rom. 9.4 the giuing of the Law and the seruice of God c. And more particularly when he would describe the old Church visible and the true Church of the Iewes for example to the Church that then was hee sets it foorth by these markes They all eat of the same spirituall meat 1. Cor. 10.2 Verse 4. Verse 2. and dranke of the same spirituall drinke for they dranke of the rocke that followed them And againe They were all baptized in the Cloud and in the Sea vnto Moses And in the Epistle to the Hebrewes comparing the first Tabernacle with the second that is the Church vnder the old Testament with the Church vnder the new he makes the markes of that Church The Candle-sticke Heb. 9.3.4 the table the Shew-bread the golden pot with Manna and Aarons rod sacrifices c. All Sacraments setting foorth Iesus Christ And more specially at the first ordaining of Circumcision the Passe-ouer this is by the Lord assigned to bee the ende of them viz. to bee a signe and marke of his People Of Circumcision hee saith to Abraham This shall be a signe of my couenant vnto thee Gen. 17.11 that is whereby all that would might know him and his posterity to bee Gods people Likewise of the Passeouer The blood shall bee a signe vpon the post of the doore Exod. 12.13 by this Sacrament the very Angell that came to destroy should know where Gods people dwelt and it was a perpetuall signe till Christs comming Verse 27. for their children many generations after must bee still continually instructed heerein Now vnder the new Testament Proofes of the New Testament Marâ— 16.16 two others haue succeeded in the roome of these Baptisme and the Supper of the Lord. Concerning Baptisme the Lord saith Hee that beleeueth and is baptized shall bee saued Heere Baptisme is made a marke of Beleeuers 1 Pet. 3 21. and S. Peter compareth Baptisme with Noahs Arke which was easie to be knowne from other buildings by the floting alone vpon the water so is the Church by true Baptisme and alwayes so soone as any imbraced the Word the first marke of the Church they are exhorted to this second without delay as the Iewes that were at Peters Sermon When they were pricked in their hearts and would know what they should doe Act 2.38 Bee baptized saith hee in the name of the Lord Iesus for the remission of sinnâ—s And this was the next thing that the Eunuch proceeded vnto after he had receiued the word Act. 8. What hiâ—ders me saith hee from being baptized It was the next thing done to Cornelius to the Iaylour and all others of whose conuersion wee read in the holy Scriptures It is true indeed that aferwards some famous men did delay their baptisme vpon some sinister conceit as is to be feared that is left by sinning after Baptisme they should for euer bee cut off from being Gods people Theod lib 4. cap. 12. Athan. Apâ—eg ad Constantin Socr. ib. 5. c. 6. Basil exhort ad baptismum Naz. orat in bap Chrisost hom 1. in Act. Greg orat de non differ bapt though some other reasons haue beene alledged on their behalfe as that Constantine the Great deferred his Baptisme that hee might receiue it at the riuer Iordan where Christ was baptized as saith Theodoret and in the same delay did his sonnes follow him Constans and Constantius and Valens and Theodosius as hath Athanasius Theodoret and Socrates And this was so common that there were Cliniâ—i and Grabatarii so called who deferred vntill their last sicknesse but this was euer misliked by the sincere Fathers who therefore did often inueigh heere against as Basilius Nazianzen Chrysostome Gregory of Nissen c. Lastly for the Sacrament of the Lords Supper the Apostle makes it so certaine a marke of Gods Church that when he would expresse the company of Gods people of which they cannot be which partake of the table of Diuels he saith 1 Cor. 10.11 Yee cannot partake of the Lords table and of the table of Deuills and cannot drinke the cup of the Lord and the cup of Deuills the reason is euident for that the Lords table is a marke or cognizance of Gods people the Deuils table of the Deuills and not long after speaking of corrupt partaking of the Lords Supper when men came together in heart-burnings and contentions he saith 1 Cor. 11.16 Wee haue no such custome nor yet the Church of God as who should say that this is no mark of a true Church
wanting if they bee workers of iniquity Math 7.22 they shall be bidden Depart yee workers of iniquity I knowe you not for this are the holy Apostles so diligent in stirring vp hereunto Phil. 2.14 15 Doe all things c. That yee may bee blamelesse 〈◊〉 pure and the Sonnes of God without rebuke Haue your câ—nuersation honest among the Gentiles that they which shall speake euâ—ll of you as of euill doers may by your good workes glorifie God 1. Pâ—â— 2.12 and it is the plaine sentence of the Scriptures Without holinesse no man shall see God Lastly that this holinesse is a constant hatred and striuing against sinne and an vnfained loue of vertue and endeauouring thereafter and not onely an outward obseruation of holy duties nor yet on the contrary side habituall righteousnesse sufficient to iustifie vs before God All this is also plainely taught especially by St. Paul in his owne example Rom. 7. hee professeth of himselfe that he loued the good and did striue after it and that he hated the euil and eschewed it in such words as if hee would describe a man panting in his strife with most deadly enemies and grieued that they should any whit ouermaster him and therefore plucking vp his greatest courage and vniting all his forces against them And the same affections against sinne he sheweth to haue beene in the Galatians where hee saith The flesh fighteth against the spirit and the spirit against the flesh Gal. 5.17 so that yee cannot doe those things that you would and exhorteth all men to the like saying Take vnto you the whole armour of God Eph. 6.13 that yee may be able to resist c. Esa 29.13 More particularly that the holinesse of the faithfull is not onely an outward obseruation of holy duties as some peruert it but this earnest hearty endeauour against sinne appeareth because that this affected singular outward holines as being a meere Image to deceiue the beholders is reiected and the endeauour of the heart only as the substance is accepted The Iewes of old had otherwise beene holy enough when they drew neâ—re vnto the Lord with their lâ—ppes their hearts being farre away and the Pharisees had beene the holiest of all for their fastings prayers and almes for their Sabbaths and Synagogues for their often washings Math. 6. Esa 1. and outward deuotion but they are condemned for most vaine their seruice is so distasted that they are bidden to bring no more oblations they are challenged for their incense new moones and solemne assemblies Math. 7. Câ—ap 6. For not the hearers of the word but the doers are blessed not the offerers vp of many prayers but the secretly deuouted are rewarded not the sacrificers but the mercifull doe the will of God the Father Againe that our holinesse is not righteousnesse sufficient to iustifie vs before God the Lord himselfe affirmeth when he saith If yee haue done all thaâ— yee can yee haue done but your duty 〈◊〉 are vnprofitable seruants and S. Paul hath spent many of his writings purposely here about viz. to shew that all such as seeke this way to be iustified shall surely misse of their marke let them colour it ouer how they will alleadging our vnion with Christ so as that our actions are meritorious and perfect through him I am sure that none of the Apostles doe giue any limit vnto this doctrine Paul notwithstanding his vnion acknowledgeth the imperfections of the flesh in him S. Rom. 7.18 1. Ioh. 1.8 Iames saith in many things we sinne all and S. Iohn If we say that we haue no siâ—nâ— we deceiue our selues and the truth is 〈◊〉 in vs. And if there be such a mixture of sinne with our holinesse how can any member of Christ trust at all to his owne righteousnesse Can he iustifie himselfe more then the very Apostles and the excellent Christians of their times nay let him take heede rather lest by so doing he be condemned seeing that 1. Cor. 11.31 if we iudge our selues we shall not be iudged and not if we iustifie our selues Eph. 2.20 Againe that the faithfull are euer growing in holines vntill that they come to be perfected in death and then shall be presented without spot or wrinkle Their growth is plainly taught in the Epistle to the Ephesians where speaking of Christ it is said In whom all the building being coupled together groweth to an holy Temple in the Lord that is as any building which becommeth sit for habitation groweth nearer perfection euery day till at the last it be fully finished so doth the Church of God Wherefore wee are often remembred hereof by Peter 2 Pet. 3.18 1. Pet. 2.2 who saith Growe in Grace and in the knowledge of Iesus Christ and where he exhorteth to desire the sincere milke of the Word that we may growe thereby Eph. 4.24 and by Paul saying Be renued in the spirit of your minde and put off the olde man and put on the new that is put him off more and become more holy and righteous Heb. 5. and againe where he reproueth the Hebrews for their weakenesse euen then when by reason of the time they might haue beene strong men in Christ to omit the Lords vpbraidings of his Disciples for that hauing beene with him long still they vnderstood not his parables they were yet weake in faith they had not yet growne in mortification of their fleshlinesse Gal. 5.17 Moreouer that perfection is not attained till death appeareth because whilst we liue we carry the flesh about with vs by reason of which we cannot doe those things we would we are but like a bad writer hauing his hand guided by a more skilfull master this scholler notwithstaÌ„ding is vnable to write a perfect faire hand by reasoÌ„ of his owne vntowardnes so the holiest of Gods children is short of perfection by reason of the fleshes weakenes though they be guided by Gods Spirit Phil. 3.9 And this they are not ashamed to confesse against themselues Both Paul I striue saith he after the marke not as though I had already attained it and Iames and Iohn as hath bin already shewed But in death all imperfections vanish away Eph. 5.27 then shall they be presented without spot or wrinkle for Christ therfore gaue himselfe for his Church that he might cleanse and Sanctifie it not hauing spot or wrinkle then the Bride is in her perfect beauty in a vesture of Gold of Ophir with needle-works all glorious she is then as a city Psal 4 5. the pauing of whose streetes is of Gold Reuel 21. the walls of pretious stones all things most bright and shining shee hath a siluer Pallace built vpon her if she be a wall if a doore Cantic 6 9. shee is enclosed with boards of Cedar if she be in any degree of true grace shee is perfected and made happy There is not need of an imaginary purgatory
direction vnto vs For neuer more guides in euery corner poynting and haling men as it were to the right way yet neuer were they so little regarded which bringeth our profession into a suspition amongst the enemies as teaching good workes to be needlesse vnto life but they shall answer for it who are an occasion of this blasphemy 3. Duty To remember euerlasting life in all troâ—bles The third duty is to vse the remembrance of eternall life as a salue against all sores as a cordiall to comfort our hearts against our greatest heauinesse Are we in misery in pouerty in pangs in disgrace in danger in the middest of continuall crosses What are all these to dismay vs the Lord hath prouided an excellent estate for vs euer enduring our suffering of these things is but momentany the Lord hath assured his seruants of Heauen and of Crownes of glory how can he then but giue vs deliuerance from these things supply our temporall wants in his good time Nay which is more the Lord hath sweetned the bitter pils of the troubles of this world by working through them the health of the soule by making them meanes of further assurance that wee are his children and that hee is our Father and by leading vs through them as through the right way vnto the euerlasting life 1. Cor. 11.28 Heb. 18. Iam. 1. If a begger might haue twenty pounds for trauelling in the wet and cold one night or for some few stripes to be giuen vnto him with a rod hee would not bee much grieued hereat no more would we at our crosses if wee had faith to be assured that instead of these wee shall haue an other day so great glory and the lesse would wee murmure at it because our stripes be vpon vs worthily as if a poore prisoner that had deserued death should bee set free and rewarded with a great summe of money for willingly submitting himselfe vnto some light chastisement Rom. 5.1 Let vs therefore not onely be content to beare our crosses but with the Apostle through faith reioyce in our tribulations and praise the Lord for them as Iob did saying Iob. 1. 4. Duty To pray for the â—astening of glory The Lord giueth and the Lord taketh away blessed be the name of the Lord. The fourth duty is to pray that this time might bee hastened 4. Duty To pray for the hastening of glory wherein we shal enter into life and euen to reioyce when we see it approach to any of vs in particular because it will be so happy a change for vs of mortall for immortall of weakenesse for strength of dishonour for glory and as one dying said of tinne for siluer of copper for gold Wee must learne therefore to be like vnto the Brides which saith Come Reuel 22.17 Vers 20 2. Cor. 5.1 and vnto St. Iohn who when he had had some sight of these things said Euen so come Lord Iesus Wee sigh saith Paul desiring to be cloathed vpon that is to goe out of this clay house and to ascend to our house in heauen What faith haue they then that by the course of nature or by the danger of sicknes being brought almost home to this house desire to be farre away from it againe How vnseemely a speech is it in olde men to say I would I were young againe how lamentable a feare in sicke men to heare that they shall die let vs be more strengthened in these things that at our departing hence we may truly beleeue and haue euerlasting life Standing vp at the Creed There be two circumstances further vsed in the rehearsing of these Articles the first is the rising and standing vp which is a ceremony neither vaine nor superstitious as some suppose but they thinke amisse that more reuerence is hereby done to the Creed which is no Scripture then to the written word of God For first of all it is not vaine because it serueth to testifie our consent to the points rehearsed and is a silent confession of the same faith by all the Congregation as in the time of prayer all kneele by this gesture manifesting their consent with the Minister in this heauenly action In other duties done at Church in publique there is not the like reason of following the Minister in his gesture whether hee readeth expoundeth or preacheth because that in all these the Hearers are Patients and he onely an Agent Read more of this aboue at the end of the fift Question Whereto may also be added that this gesture of standing vpright is the most sutable and conuenient as being the posture of soldiers and champions ready to fight vnto the death for that faith which they then proclaime by recitall Amen Why added The second circumstance is the addition of this word Amen signifying verely or certainly or vndoubtedly It is added 1. To shew that we doe not in word only beleeue these things but from our very hearts 2. Not waueringly but certainly and without doubting 3. Not as though it were in our power as if we were secure for our firme and stedfast beleefe of these things but earnestly crauing this faith at the hands of God and thus it is as much as So be it The abuse of the Creede All which shewes the wonderfull abuse of this Creed first first amongst heretikes which say these words with their mouthes but the contrary in their hearts some denying beleefe in the Sonne of God for that they hold him to be meere man and God onely in name as Princes are called Gods vpon earth as the Arians Some in the Holy Ghost as the Macedonians for that they affirme him to be seruant and inferiour to the Father Sonne some deny beleefe in the holy Trinity for that they beleeue only in one God holding the distinction of persons a monstrous fiction of man as the Anttrinitaries And some againe denying Christs bodie 's reall being in heauen because they hold it to be present in euery Masse his Office of mediation sitting at the right hand of God because they appoint other Mediators to commend vs vnto God and the beleefe of the remission of sins with the life euerlasting because they teach doubting till the last gaspe The Creed abused by the Papists 1. Cor. 13.13 Secondly this Creed is further abused amongst the Papists because when they pretend to make a confession of their faith they doe onely confesse their hope which is a distinct thing from faith according to the Apostle There remaine these three things Faith Hope and Loue Now besides that they teach Faith to be a beleeuing in generall of all the Scriptures to be true they make it to be all one with hope through the mercy of God of being saued Thirdly it is further abused by all infidell-like Christians which say with their mouthes I beleeue in God c. But like Parrets not regarding what they say not considering the fearefull estate of such as want
this faith what obedient and godly liuing is required to haue comfort in this faith how scandalous professors heereof shall bee barred out of eternall life euen as they that neuer knew how to rehearse this confession at all They also which imagine faith to be in their owne power and therefore neglect to pray for it when the Apostles themselues prayed Lord increase our Faith So many as be faithfull indeed let vs bee otherwise minded beleeuing all these things in heart without doubting studying aboue all things to bee more and more confirmed herein by godly liuing and euer heartily praying Lord giue faith where it is wanting and where it is increase our faith more and more And thus by the grace of God haue we finished our commentary vpon the first part of the Catechisme concerning the things to be beleeued and maintained to the death that we may come to life The end of the Creed Of the Commandements Quest THou saidst that thou wert bound to keepe the Commandements of Almighty God Which be they Answ God spake these words and saide I am the Lord thy God which haue brought thee out of the land of Aegypt out of the house of bondage Thou shalt haue none other Gods but me Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in the heauen aboue or in the earth beneath or in the water vnder the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a Iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shewe mercy vnto thousands of them that loue me and keepe my Commandements Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Remember that thou keepe holy the Sabbath day Sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy man-seruant nor thy maid-seruant thy cattle nor the stranger that is within thy gates For in six dayes the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it Honour thy Father and thy Mother that thy dayes may be long in the land which the Lord thy God giueth thee Thou shalt doe no murther Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse against thy neighbour Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his Oxe nor his Asse nor any thing that is his Quâ—st How many things doest thou learne out of these commandements Answ Two things My duty towards God and my duty towards my neighbour Explan Before that we come to shew in particular where these duties are set downe it will not bee amisse to speake some things in generall by way of preface or introduction to the commandements The time of the law giuing First of the time when these commandements were giuen and this was about two thousaods and fiue hundreth yeares after the Creation not that they were left all this time without a law for there was a law written in mens hearts by the pen of nature but to make that more plaine which by the corruption of nature was become very dimme and much defaced That there was a law euen before these commandements giuen the Apostle sheweth where hee saith that the Gentiles not hauing the law are a law vnto themselues which shew the effect of the law written in their hearts c. so that as long as men haue beene there hath also beene a law although not expressed in words yet written in the heart The knowledge of the law before it was written Wherefore if it be well obserued wee shall finde that euen before the giuing of the law all these precepts were knowne and acknowledged Gen 17.1 The first Commandement was knowne to Abraham when as almost in so many words the Lord said vnto him I am God al-sufficient stand before me and be vpright and there were no false Gods brought into the world before the floud Clemens Alexandrinus Clem. Alex. â—â— 1. Strom. a learned Father sheweth that Bacchus a great God amongst the heathen was made a God 604 years after Moses and so most of the Gods of the Grecians hee sheweth further how the chiefest God of all Iupiter was made by one Phydias and the chiefest Goddesse Iuno by Euclides Orat. Hortat ad Gent. and that Socrates Plato Xenophon Cleanthes Pythagoras the ancientest Philosophers and that Aratus Hesiod Eurypides and Orpheus the ancientest Poets acknowledged but one God Gen 35 2. The second commandement was knowne vnto Iaacob for he purged his house from Idols when he was to build an Altar in Bethel acknowledging heereby that this was a corruption that the true God would be offended at yea heathen men themselues did see by the light of nature that it was a grosse thing to represent God by an Image Euseb de praepar Euang. lib. 9. cap 3. Jbid. as Numa an Emperour sometime in Rome who forbad the vse of any Image because hee held it a wicked thing that things so incomparable excellent should be set forth by baser matters and Plato an excellent Philosopher did so agree with Moses heerein that hee was said of Numenius a Pythagorean to be none other but Moses speaking in the Atticke tongue Gen 21.23 The third Commandement touching the right vse of Gods name both Abraham seemeth to haue knowne well when he sware by the true God vnto Abimelech to confirme his league and Iacob when he sware vnto Laban Gen. 31.53 by the feare of his father Isaacke And the very heathen Ephesians who were led only by the light of nature shewed how odious a thing they held it that the name of their gods should bee blasphemed when suspecting such a matter in Paul Acts 19.34 and in his companions they grew to such an vproare and cryed out so long the greatnesse of their goddesse Diana Gen. 2.2.3 The fourth Commandement is recorded to haue beene giuen in Paradise for the seuenth day saith Moses GOD rested so hee blessed and sanctified it because that in it hee had rested from all his workes which hee had created and made Gen. 28.2 The fifth CoÌ„mandement Iacob shewed in his practise when he followed his parents direction in taking a wife heerein giuing an instance of his obedience vnto them and the children of Iaacob at his command going downe into Aegypt to buy food for him and being so carefull to giue him contentment in the returne of his son Beniamin and Ioseph nourishing him in Aegypt in his
old age c. The sixth command against murther was written in Cains conscience for that made him to cry out after the murther of his brother Abel Gen. 4 My sin is greater then J am able to beare and whosoeuer shall finde Caine shall kill him Vers 23.24 And Lamech from hence aggrauateth his owne case when he had slaine a man for that he had this law not onely written in his heart but a warning in his great Grand-father Cain And immediatly after the flood the Lord doth expresly set downe Gen. 9.6 Who so sheddeth mans blood by man shall his blood be shed for in the Image of God hath he made man Gen. 39.9 The seuenth command was to bee seene in Iosephs heart when being tempted by his mistresse to adultery he said Shal I doe this and sinne against God in the other sonnes of Iaacob also Gen. 34 when Dinah their sister had beene defiled by Shechem who doe therefore put him to death Gen 31.30 The eight Commandement Laban vrgeth vpon Iaacob saying Though thou wentest thy way because thou longedst to come to thy Fathers house yet why hast thou stolne away my Gods vnto which he answereth acknowledging this to be so great a fault as that he saith Gen. 44.5 With whomsoeuer they be found let him dye And this was held to be so haynous a sinne as that Iaacobs sons being charged by the steward with Iosephs siluer cup stealing yeelded themselues vpon the finding of it with any of them to become his bondmen Gen. 20.9 The ninth Commandement heathen Abimelech shewed to be written in his heart when hee complained of Abrahams false testimony concerning his wife of whom hee had said that she was his sister Gen. 26.9 telling him that he had done things which ought not to be done and Isaack is afterwards reproued by him also for the like faults Lastly for the tenth so many as did knowe God aright could not but acknowledge also that it was a sinne against his Maiesty to entertaine euill motions in the minde contrary to any of these Lawes because where these are there cannot be the vprightnesse commanded vnto Abraham God cannot bee honoured with the heart and thus much of the first thing The difference of the lawes of God Now we are to speake of the difference betwixt the Law of God containing these Commandements and other Lawes giuen also by the Lord for besides this Law which is called Morall there is another called Iudiciall and a third Ceremoniall The Morall is so called because it is a perpetuall rule of good maners without the obseruation of which the world cannot stand or if it should stand it would bee but as a confused Chaos and without forme of a world The Iudiciall is so called because as a statute-law it setteth down with what iudgements and censures men were to be censured that did offend in speciall cases The Ceremoniall is so called because it is altogether conuersant about rites and ceremonies shewing what ceremonies were to be vsed by the church of God and what not in his seruice Esa 1.12 1. Sam 15.22 Now the difference betwixt these standeth in many things First in that the morral Law was published and written by God himselfe so as that all the people did receiue it from his mouth but it was not so with the Iudiciall and Ceremoniall for the Lord instructed Moses onely herein and the people receiued them from him who wrote them downe for them 2. The Morrall Law was first giuen as most worthy the other two afterwards as not so much to be regarded in respect of it for when the Morall Law hath beene neglected and the other most diligently obserued the Lord hath beene as much moued as if no Law at all had beene regarded which may easily be gathered both from that of the Prophet Esay Bring no more oblations in vaine incense is an abomination vnto me c. And from that of Samuel to Saul Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed behold to obey is better then sacrifice and to harken then the fat of rams that is to obey the Morall Law farre exceedeth all ceremonies And Dauid hath the like saying in the Psalmes Doe I eate buls flesh or drinke the blood of goats Psal 50 offer vnto God praise and pay thy vowes vnto him c. And I will haue mercy saith Christ and not sacrifice with many more places to the same effect The same also appeareth from the practise of corrupt man which hath euer beene most diligently to obserue ceremonies but most negligently the precepts of the morall Law for our nature is set vpon contraries and therfore looke what we should most carefully obserue that we most neglect looke what should be cared for in the second place that wee looke vnto in the first Math 23. The Pharisies tithed mint and cummin in the payment of their tithes but let passe the weighty matters of the Law and thus was it the manner of the Iewes euer to doe Wherewith say they in Mcâ—a shall we come before the Lord Mich. 6.6.7 Shall I come before him with burnt offerings and calues of a yeere old will the Lord be pleased with thousands of rammes or ten thousand riuers of oyle And this is the manner of most men at this day they are most strict in outward obseruances but most remisse in the substance of godlinesse in the very act of hearing and prayer not regarding that innocency charity and righteousnesse which should accompany this outward deuotion 3. The ceremoniall Law hath beene oftentimes broken without sin but the morall Law neuer without some speciall countermand from God Gen. 22. Exod 12.36 as when Abraham was bidden to kill his sonne Isaack when the Israelites were bidden to rob the Egyptians yea euen in these very cases the learnedst of the Schoolemen do by sound distinction maintaine that the law it selfe was not broken no nor dispensed withall if we speake properly but onely the matter or obiect of the precept changed by God so the Israelits did not steale from or defraud the Egyptians but tooke their owne when God who hath an absolute power to dispose of all these had before by his command transferred the right and dominion of those rights from the possessors to the takers So likewise did Abraham in offering to kill his sonne vpon Gods command no more breake the Law then a Souldier that at the command of the Generall who hath power of life and death killeth his fellow Souldier As for that act of circumcision or sacrificing Math. 12.5 by which our Sauiour Christ saith that the Priests breake the Sabbath it is not so to be vnderstood as though the Law were broken being rightly vnderstood or as though the Lord went about to iustifie this that a man might without sinne breake this command but hee speaketh of
Law is also a Schoolemaster when we are come to Christ euer checking and correcting vs when wee walke not according to the straight rule thereof but the Gospel vpon our humiliation comforteth vs and assureth vs that al our aberrations and going astray are remitted so that there be an heart vnfainedly hating that euill which we doe Rom. 7. Now as there be differences betwixt the Law and the Gosspell so there be some things wherein they agree The agreement of the old Testament and the new Heb. â— 1 Mat 3. 1. In the author God not as the mad Manichees taught the bad God to be the author of the law and the good God the author of the Gospell for the same God which spake by his Son Iesus Christ in these last daies spake also at diuers times and in diuers maners in times past he that said from heauen this is my beloued Son heare ye him the same God spake all these words said from heauen I am thy Lord thy God which brought thee out of the land of Egypt out of the house of bondage c. 2. They agree in the threatning of sin and vrging obedience vnto the Lord in all things but the Law vrgeth it for feare the Gospel for loue If ye loue me keepe my Commandements the Law as the meritorious cause of life the Gospell as most necessary signes of the life of faith and the way that God hath appointed vs to walke in vnto life the Law giueth no hope in the case of swaruing from the strict rule thereof the Gospell giueth hope to the penitent and where the like hope is giuen by the Prophets they doe rather play Euangelists then Preachers of the Law 3. They agree in this that howsoeuer the Gospell giueth hope to the penitent yet it denieth all hope to those that liue and die in transgression of the Law for against such most common are the threatnings contained in the Gospell They that doe such things Gal. 5.17 shall neuer inherit the Kingdome of Heauen 4. They agree in this that there is no contradiction betwixt them but as they come from one and the same spirit so there is a sweet harmony consent between theÌ„ the one only sheweth what God doth strictly require in his iustice the other how his iustice is satisfied and yet his mercy to sinfull man appeareth the one saith he that breaketh the Commandements shall die the other saith that because man through the weaknes of his nature could not but breake them one man that neuer brake any the least of them died in the stead of sinfull man and thus freed him that was the son of death from death and damnation 5. They agree in the Ministers of them both for they of the Law were to be without blemish their lipps were to preserue knowledge they were to liue of their seruice they were diuers sorts both Priests Leuits they were watchmen c. so ought the ministers of the Gospell they must be vnblameable apt to teach they that preach the Gospell are to liue of the Gospell 1. Tim 3. 1. Cor. 9.24 Ephes 4.12 2. Pet. 5.2 some are Doctours some Pastours c. they are Pastours watching and keeping their flockes as those that must giue accounts for them And thus much of the third generall The manner how this law was giuen Exod. 19.20 The next thing to be spoken of in generall is the manner how this Law was giuen and that is described in the nineteenth and twentieth of Exodus 1. First there was great preparation three dayes together the people were sanctified according to the manner of those times by washings and purifyings shewing both what need wee haue by prayer and reading of the holy Scriptures which may bring vs from worldly to heauenly meditations to prepare our selues euer before that we come to heare the Lord speaking vnto vs in the Ministery of his holy word and also how wee must euer be more and more doing away by the Spirit of Sanctification the blots and blemishes of our natures that we may be the fitter to come into the presence of the Holyest 2. Secondly a straight charge was giuen that neither man nor beast vnder paine of death should come neere the Mount whence the Law was to be deliuered but certaine marks were set beyond which none might dare to passe shewing as the Apostle hence noteth 2. Cor. 3.6.7 Heb. 12.19 how glorious was the Law now to bee deliuered and if such as passed the markes set them were without mercy to die the death that much more the transgressours of any of these precepts should die and find no mercy Heb. 12 2â— Thirdly the Lord descended with great terrour the Trumpet sounding the earth shaking and Lightnings flying abroad insomuch as that the people are noted to haue run away and Moses himselfe to haue said I tremble and quake shewing that the things here vttered were graue and waightie and to be receiued into the heart with a feare of offending against them and also that when the time shall bee of calling the offenders to account with what wonderfull terrour the Lord will then come against them 4. Almighty God himself spake al these words in the hearing of al the people but wheÌ„ they were too weak to beare his words and desired that the Lord would not speake any more for so they should die but promised obedience if Moses should speak two tables of stone were giuen vnto him written with Gods own finger that he might carry them to the people shewing hereby how stony-hard our hearts be and that Gods finger alone is able to imprint them there his speech from Heauen must worke in vs a reuerence of them otherwise we shal all be too negligent of his Lawes 5. When Moses had broken these Tables through zeale seeing how God was dishonoured in his absence by golden Calues which they had set vp and worshipped the Lord bad him hew two other Tables and therein he wrote all the words that were in the first shewing hereby that mans heart by Gods creation had all the lawes ready written in it as the Tables prepared by God himselfe had but the heart which he had gotten vnto himselfe by falling away from God is without any letter hereof in effect vntill that the Lord wrote them anew as it was with the Tables prepared by Moses 6. Lastly when Moses had been long with the Lord and came with these Lawes vnto the people his face shone so as they were not able to looke vpon him for which cause he vsed a vaile when hee came vnto them and put it off when hee returned vnto the Lord shewing hereby as S. Paul noteth 2. Cor 3.13 â—4 that the Iewes should not be able to see into the end of the Law Christ Iesus vntill the vale of blindnesse and hardnesse of heart were taken away by the Lord neither yet could any of the Gentiles without the same
the sinnes though most loud crying of that people And for this is it that the maine sinnes against euery precept of the first Table were censured with death but it is not so with all those of the second Table Yet doe I not so rigorously presse this rule as to inferre that the least sinne against the first Table must needs bee more heynous then the greatest against the second which hath beene rashly concluded by some Can any Christian perswade mee that I commit a more damnable sinne in being ouertaken with a nap at a long Sermon or comming once late to Church then if I had murthered my owne Father Let me be throwne out of a window if I thinke that Eutychus Act. 20.9 sinned more grieuously then Cain Gen. 4 8. In gathering a proportion betweene one sin and another all respect is not to be had to the obiect against whom the offence is done but regard must bee had also of the kinde of the action committed of the malice or infirmity of the committer c. These bee sometime so superlatiue that they ouerbalance the generall respect to the obiect The comparison therefore betweene the two Tables is to receiue modification and moderation by restraints as caeteris paribus or where there is not ouermuch imparity otherwise in eodem gradu aut specie wherein affections intentions malices presumptions infirmities neglects c. are to bee counterbalanced among themselues and one against another The sixt Rule is this there is so neere a relation betwixt all the commandements of the morall law Rule 6. that whosoeuer obserueth all failing onely in one poynt is guilty of all because as S. Iames teacheth there is one and the same the Author of them all And hence it is that Of two euils Iam. 2. â—0 being mala culpae not penae not the lesser but neither is to bee chosen And hitherto of the first thing now followeth the second Rule 2. Of the singularity of these Commandements of the singularity of these commandements which is in this that euery of these foure hath both the commandement and the reason which is plaine in the three latter and is only called in question in the former because it is not placed as a reason but as a preface to all the commandements before any charge giuen Whence it is The first commandement hath a speciall reason that some haue made it a generall preparatiue perswading to the obedience of all these lawes But it will appeare I take it to bee a speciall reason of the first also and more properly belonging vnto it if we consider first that the other three being subordinate haue their speciall reasons and much more then should this being chiefest and ground of all Secondly the identity of the reason heere vsed and in the second I am the Lord thy God and I the Lord thy God am a iealous God both being alike fit to strike terrour into the offenders as the precepts are alike the one forbidding inward the other outward Idolatry so that if this of the first bee made only generall for the same cause may that of the second and neither shall haue their speciall reason Thirdly if it bee further considered how this reason doth specially fit the precept I am the Lord therefore thou shalt acknowledge me and none other I brought thee out of the Land of Egypt c. therefore thou shalt be vngratefull if thou deny me or ioyne any fellowes with me Quest 54. In which wordes is the first Commandement contained and in which is the reason Answ The Commandemennt is in these words Thou shalt haue none other Gods but me The reason in these I am the Lord thy God which hath brought thee out of the Land of Aegypt out of the house of bondage Quest 55. What are wee heere commanded Answ To haue the Lord for our God which is to loue him aboue all to feare him aboue all to put our whole trust and confidence in him and to make our prayers vnto him alone The manner obserued in handling the Commandements Explan The method which I intend generally to follow in opening the commandements is first to handle the commandement it selfe and then the reason and in euery commandement these two parts the duty inioyned and vice forbidden where the commandement is affirmatiue and contrariwise first the vice forbidden and then the duty when it is negatiue This first commandement is mixt or compounded of both thou shalt haue me for thy God and none other 1. Duty Inioyned Touching the duty it is to haue and to set vp in our hearts and practices the Lord Iehouah who only raigneth in Heauen and in earth for our God which is the maine and principall scope of the whole Law euen as the maine duty of a Subiect towards his Prince is to acknowledge him and to sweare allegeance vnto him which if it be not what will all other Lawes and Statutes auaile What likelihood is there of being contained in obedience in other things Surely none at all but that the person which is vnconformable in the first will liue like a disorderly Riotour and dangerous Traytor So if we refuse to set vp the true God in our hearts which is our vowing allegiance what other account can the Lord make of vs but as of a company of Out-lawes and vnworthy to liue in the Common-wealth of his Church and to bee fellow-Citizens with his Saints Now the Lord is not then acknowledged this duty is not then performed when we make profession in word and outwardly of seruing the true God but when wee loue him in the highest degree when we feare him trust in him and seeke vnto him in all our necessities Wherefore Almighty God in commenting vpon this precept in other places of his holy Word hath shewed expressly how earnestly hee requireth all these things 1 Duty To loue God First for loue he vrgeth it with such a Preface and straineth himselfe to so many varieties in pressing it as if hee would make knowne that all else were nothing without it Heare O Israel Deut. 6.3 saith he by his seruant Moses and take heed to doe it that it may goe well with thee and that thou maist increase mightily c. And againe Heare O Israel the Lord is God only Verse 4. Verse 5. thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might 2. For feare he calleth for it by his Prophet 2. Duty To feare God Mal. 1.6 as they would haue him to account them for his seruants and children If I be a father where is mine honour if J bee a master where is my feare saith the Lord of Hosts And our Sauiour Christ so preferreth this feare as hee putteth downe all feare of great ones in this world in regard of it saying Feare not him which can kill the body but is not able to kill the soule but feare
him Math. 10.28 who is able to destroy both body and soule in hell 3. For trust and confidence 3. Duty To trust in God Psal 20 8. Psal 125. they which trust in other things either men or horses strength or wit shall bee confounded onely hee that putteth his trust in the Lord shall stand stedfastly he shall be as Mount Zion that can neuer be moued Wherefore all other trust is straightly forbidden and this alone euery where commanded as being a most mighty and strong arme and tower 4. For seeking to the Lord by prayer 4. Duty To seeke vnto him by Praier Psal 50 14. which is also an action of the heart the lifting vp of the soule we are hoth directed vnto him saying Call vpon me in the time of trouble and J will heare and deliuer you and vnto him onely where it is said Thou shalt worwip the Lord thy God Deut. 6.13 and him onely shalt thou serue And by the examples of holy men mentioned in the Scripture of which not one is to be found negligent in this duty not one that did the Lord this dishonour to make the lifting vp of his heart common to any other Saint or Angell And truely there is great reason that wee should thus set vp the Lord in our affections For who is to be found so worthy of loue as he Iam. 1.17 seeing that he is our maker and euery good gift and euery perfect guift commeth downe from him the Father of lights and if excesse of loue require the like in those who are thus affected then the very loue of God towards vs if there were none other motiue may constraine vs to this excesse of loue towards his Maiesty Rom. 5. Psal 10.3 For he loued vs yet being enemies he loueth vs with that loue with which Parents doe loue their deare children Esa yea with greater then tender-hearted mothers for though they should forget their children the fruit of their owne wombes yet God will not forget his people Who so mighty as the Lord God Esa 40. Againe who is so terrible as the Lord and so worthy to be stood in awe of Princes are but grasse-hoppers and all the world but as the drop of a bucket in comparison of him When he commeth downe the earth trembleth and quaketh the brightest body of the Heauens for feare couer themselues with blacknesse His voyce is thunder casting downe the strongest things and making the very Hindes to calue for feare Psal 29. his breath a smoke and consuming fire his chariot the strong tempestuous windes for he rideth vpon the wings of the winde his rod an iron Scepter beating in pieces whole Nations as a potters vessell his eyes as flames of fire casting forth lightnings his hands such as that hee can span the earth and hold all the waters of the Seas within his fist the Heauens are his Throne and the earth his foot-stoole his armies are Angels twenty thousand thousands let him but begin to speake Exod. 20. Exod. 33. and all men will run away let him but shew himselfe and no flesh can liue yea let but one of his Angels come and we shall tremblingly fall downe like dead men Who then is to be feared like vnto him with him wee may take courage and say Rom 8.33 who can be against vs but hauing him against vs it will no whit auaile though all the world be on our side None to bee trusted in but God Prou. 23.5 1. Tim. 6.17 Moreouer what is there to be trusted in besides the Lord not riches for they haue wings like an Eagle and will flye away great substance is the vncertainty of riches not friends amongst men for they ebbe and flow as we be in prosperity or aduersity their breath is but in their nostrils as a light they are soone put out nor amongst the Saints departed for they know not of vs and of our cases not cunning wit Esa 64.13 for Ahithophels wit is soone turned into foolishnes not our owne strength courage and preparation for an horse is but a vaine thing to saue a man our strength is but as grasse that is soone cut downe and withereth The Lord only then is a sure Towre of defence a Fortresse and strong Castle to such as flye vnto him Of this had Iehoshaphat experience when his enemies comming vpon him he said 2 Chron. 20. Wee know not what to doe but our eyes waite vpon thee O Lord and so he put them to flight without striking one stroke And the like experience had Ananias and his brethren who did rather then fall downe before Nebuchadnezzars golden Image offer themselues to the fiery fornace being seauen times hotter then at other times because they knew that God was able to deliuer them and so escaped vntouched of the fire What should I further speake of Iaacob Ioseph Daniel the Prophets and Apostles Was there euer any that trusted in the Lord in vaine No verily examine all histories and you shall finde none But contrariwise Martyrs reioycing against their exposing vnto wilde beasts vpon tormenting racks and in the middest of fiery flames and oftentimes saued out of strong Prisons and the very iawes of death innocent soules wonderfully iustified and their aduersaries shamed men distressed and almost famished miraculously prouided for and whole Nations vniustly attempted by the proud enemy with helpe from Heauen deliuered and their enemies confounded and all this when they haue put their trust in the Lord. Gen. 17.1 Lastly can it enter into any reasonable soule to think that he had need to pray to any other sauing to the Lord only seeing he alone can thus powerfully saue needeth no helper Indeed when we seeke succour from humane wit counsell strēgth friends or allies it is good to make our side as strong as we can by seeking vnto many but grosse impiety because wee should thus ioyne vnto him fellowes and partners and thurst subiects as it were into the chaire of their Prince when he alone requireth all our heart we should giue room to others a thousand times inferiour to him when he commandeth that we should serue him only worship him we should sacrilegiously communicate our seruice vnto creatures also Neither doth it helpe which is alledged that we do not ioyn the creature with the Creator but only vse him in his place being neare deare vnto the Lord that through his mediation we may the rather be accepted for God is not lyke earthly Princes vnto whom a poore subiect vsually cannot haue accesse without the help of some neere about him or if he be he is like vnto the best onely such as the Emperour Rodulph was anno 1273. who was wont to say to those about him Giue leaue I pray you and roome Cant. 13. to my subiects to come vnto me for I was not therefore made Emperour that I should be shut vp from men as it were
the heart the very Esse of prayer and a worship due onely to their Lord and ours what warrant I say of doing this vnto them seeing the King would thinke his subiects made his fellowes and greatly disdaine if in his presence we should first kneele and put vp our petitions vnto them and then vnto himselfe For the Papists doe much worse praying oftentimes to the Virgin Mary letting the Lord to stand by as it were a cipher Quest 57. Whence is the reason of this Commandement taken Answ Both from the equity of it because he is the Lord our God and none other and also from the benefits bestowed vpon vs in bringing vs out of the bondage and thraldome of the diuell Reason of this Commandement Explan The sinnes against this law being so great and the duties so necessary aboue al others great need there was that it should be fortified by strong reasons and therefore the Lord hath not omitted to vse these although out of his authority hee might haue commanded and with threatnings haue compelled vs vnto the obedience of his will Which teacheth vs first how vnexcusable men are liuing in sinne there being no meanes to draw them to a vertuous and holy course of life omitted for first it is reuealed what the Lord would haue vs to doe then haue wee his absolute command with which no man can dispence and lastly most forcible reasons to moue vs as wee are not brute beasts but reasonable soules Againe this same teacheth the seruants of God the ministers of his word not to handle it negligently but to study for the aptest and best reasons wherewith it may be more inforced and fastned vpon the hearers because God himselfe hath vouchsafed thus to doe and the other remisse handling of Gods word is as the laying of twiggs without bird-lime the casting of a net into the water without weights to presse it downe O let vs study then to deale most workman like as diuine artists neither playing with texts and multyplying tantologies to the wearying of the hearers for want of paines but let vs study with euident demonstrations and arguments of the Spirit to conuince mens consciences of sin that they may bee ashamed and cease here from and of the truth that they may come to be firmely grounded herein and followers of it Reas 1 Rom. 1.20 The reasons of this Commandement are two First from common equity I am the Lord thy God Euery one is easily yeelded vnto when he challengeth but his due but in requiring you to haue me for your God and none other I chalenge but my due for I am the Lord thy God that is I onely am such therefore yee may easily yeeld this vnto mee and yee shall deale most vniustly and contrary to all equity if yee yeeld not to haue none other Gods but me There is nothing here to be further proued but that the Israelites and all we haue daily experience of viz. that the Lord is God only they had experience of it when all the gods of the Heathen were not able to stand against him alone and the visible most goodly creatures of the heauens and earth do teach vs no lesse euerie day but that the infinite power and wisdome which made them all is the onely God of the whole world and this is Iehouah the Lord whose very name essence or being doth imply no lesse but that he alone hath being of himselfe and giueth being to all other things Reas 2 The second reason is taken from the benefits bestowed vpon his people Which haue brought thee out of the land of Egypt Heb. 2. out of the house of bondage Which Egypt was a type of Satans kingdome vnto whom we were all in bondage till the Lord by his Christ came and deliuered vs. Now it is an vnthankfull part as if the Lord should haue said not to make him thy Lord and Soueraigne only vnto whom alone thou art beholding for thy freedome who hath deliuered thee when as before thou wert a slaue and vnder hard bondage but if thou deny to make me thy Lord and God thou shalt shew thy selfe thus vnthankfull because that I alone haue deliuered thee when as before thou wert in slauery therefore thou shalt haue none other Gods but me Here all things are most plaine both to the Israelites and vnto vs they were in Egypt vnder Pharaoh and questionlesse they did there serue other Gods yet it profited not but still they were in sore bondage Exod. 3.4 toyling continually in making bricke for Pharaohs buildings they had taske-masters ouer them most rigorously exacting that they should doe their stintes and not sparing to beate them when they failed and which was most grieuous of all Col. 2.14 their male children were appointed vnto the slaughter so soone as they were borne which did strike them as much as continuall tormenting with swords in their sides But when through the greatnesse of their griefe the voyce of their crie came vp to heauen the Lord sent Moses and Aaron with signes and wonders to deliuer them and by his iudgements so subdued Pharaohs hard heart that he was glad to let them goe and when hee was againe hardened and followed with his forces to bring them backe the Lord diuided the red Sea and let them through but drowned their enemies in the bottome of the deepe Againe for vs of the Gentiles when wee were in bondage vnto Satan who did imploy vs in filthy workes which it is a shame to speake and had power ouer our selues and children so that we were all but dead men dead in sinnes and condemned to death euerlasting when we were I say in this fearefull estate the Lord sent his own Sonne in the flesh who in the crosse ouercame and triumphed ouer the diuell and made vs free yea sonnes and heires vnto God the Father of a kingdome in heauenly places If therefore thou doest either reuerence the commander the most high and mighty if equitie be of any force with thee to giue euery one his due and if thou abhorre the infamous note of ingratitude then tremble to shew any disloyalty any way to the Lord be ashamed to deny the best of all his due and study by all meanes to shew thy selfe thankefull for so great benefits Deny not him that gaue thee beeing with the Atheist neglect nor diuine knowledge with the ignorant bee not loosely minded towards Gods worship with the prophane rob not God of his honour with the Couetous Epicures Selfe-louers and Papists but giue vnto the Lord the loue of all thy heart feare him aboue all put thy whole trust in his holy name and make thy prayers vnto him onely Quest 58. In which words is the second Commandement and which is the reason Answ The second Commandement is Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the water vnder
euen as the holy Scriptures yea which is horrible before them and against them It is a farre greater wickednes accounted amongst them to omit auricular confession once in the yeare which was inuented by man then to leade a vile life all the yeare long to taste a little flesh vpon the Friday then to wallow in the filthy sin of vncleannes that a Priest be coupled vnto one lawful wife then that he defile himselfe with many whores Pap. pharis cap. â—7 to neglect a vow of going on Pilgrimage then to breake the necessarie vow of obedience in diuers Morall and Christian duties to God and man c. and therefore whereas any light punishment sufficeth when Gods lawes are broken such as breake any of their traditions are punished with imprisonment banishment death Neither doth it make any whit the more for their iustification whereas they pretended them to be the Traditions of holy men and ancient for this was the colour of the Pharisies theirs were the Traditions of the Fathers yet they were threatned for teaching and following them as Papists doe at this day Yet on the other side this hindreth not but that a true Christian Church may without any imputation of Idolatry inuent according to Ecclesiasticall prudence and impose decent circumstances of time place habit and gestures for the outward clothing of Gods worship so they be neither burthensome in multitude nor superstitious nor vnsauorie but tending to edification good order and comlines whereby the sincere inward worship may be not choaked but cherished Such are those which our blessed Mother hath thought fit to reteine as being vsed of old in the purer age before the corruptions of Popery crept in but as for the later Ceremonies which are the very spawne of Romish superstition our Church hath most piously and wisely cast them out of her doores I pray God and hope they shall neuer rush in againe Iohn 4.20 Secondly an Idoll is worshipped and not the true God when as men rest in the outward work of his seruice without the truth of heart and spirit For God is a Spirit and all true worshippers worship him in Spirit and in truth As the Apostle saith of comming together to the holy Communion 1. Cor. 11.20 When ye come together into one place This is not to eate the Lords body So is it of all other duties the outward hearing and preaching of the Word the outward praying singing and giuing of thankes are not alwayes acceptable seruice vnto God but when the life of the Spirit and heart is annexed The drawing neare with the lips when the heart is away is abomination to the Lord. And herein againe are they of the Church of Rome to be taxed for that they place the worship of God in outward things in kneeling knocking crouching kissing crossing repeatings praying vpon Beades sprinkling with holy water going on pilgrimage c. and some dull and ignorant people of our Church which serue God with the bare reciting of the Pater noster Creed and ten Commandements with resorting to the place of his worship and inwardly profiting no more then stocks and stones All these and the like doe please the Lord no better with their seruice then Kain did with his sacrifice or the Iewes imperfect offering Lastly an Idoll is worshipped and not the true God when men presume to compasse about the Lords Altar with vnwashen hands when they come impenitently to doe any holy duty For the Lord professeth that he is not delighted in any such seruice yea that he requireth it not yea which is more that it is abomination vnto him Wherefore he dealeth with the Iewes in this case by his Prophet Esay Esay 1.12 as a man would deale with his professed enemy who notwithstanding maketh a shew of loue by offering his best seruice he sendeth him as it were to meete them vpon the way and to stay them from their incense and Sacrifices new Moones and Sabbaths bidding them to bring no more oblations in vaine and professing that hee is weary of their solemne Assemblies c. and the cause hereof was for that their hands were full of bloud that is they liued impenitently in oppression and wrong and other heynous sinnes Now if God be not serued but grieued and made weary by being thus serued what else can it bee but an Idoll vnto which homage is done when holy duties are vndertaken by wicked persons liuing and proceeding in their sinnes Whence wee may see the fearefull estate of sinners which make a trade of wickednesse they runne still more into sinne euen into the worshipping of an idoll when they would be holyest when they would giue God honour they doe most dishonour him when they would bring a present to pacifie his wrath they make him more angry and to bid them bring no more oblations in vaine Wherefore whosoeuer thou art that wouldest please God by doing the parts of his worship present him first with a broken heart and contrite Spirit for thy sinnes as Dauid did Psal 51. Luke 16. wash the feete of the Lord with thy teares as Mary Magdalen did be deiected and haue a sense of thy sinnes foulenes as the poore publican had Rom. 7. let there bee an hatred of that which thou hast done as in Paul let there be a forsaking of sinne as in him that shall haue mercy Prou. 28.13 and then shalt thou bee like to bring an acceptable present and not to depart without thy full load of mercy and iustification Quest. 60. What are wee heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word The duties of this Commandement Explan This duty of doing all the parts of Gods worship according to his will c. doth necessarily follow vpon the contrary forbidden viz. the following of our owne heads in the seruice of God for if we may not make our phantasies the rule of our doings then certainely Gods word alone must be our rule in all things Againe our God is so wise and prouident for our good as that it cannot but be a great disparagement vnto his care ouer vs to thinke that he hath left vs at sixe abd seauen in matters of so great moment as the parts of his worship be In the old Testament the temple was distinctly plotted out and all sacrifices particularly prescribed Matth 6. And in the new Testament the Lord directeth his Disciples not only in the matter but in the maner of fasting prayer 1. Cor 11. Chap. 14. and giuing of almes Saint Pauâ— setteth downe the maner of rightly comming to the holy Communion and how the word is to be preached and heard But yet there is difference for matter of circumstance betwixt the old Testament and the new Gal. 4. In the old as in the infancy of the Church euerie particular is set downe about euery duty for that was the time in which they
it is to speake any thing derogatory to the glorious attributes of the all-sufficient Creator of all The word signifieth the hurting of a good name by disgracefull speeches and thus largely it is blasphemy whereby man is disparaged as in Naboths example he is said to haue blasphemed both God and the King as also wherby any doctrine is disgraced thus Paul the fourth a Bishop of Rome blasphemed the holy Gospell when vnto Bembus a Cardinall he called it a fable saying O how much hath this fable concerning Christ gained vs. And Bonner here in England blasphemed the doctrine of the Apostle Paul when vnto one Millâ— a Martyr hee alleaged that saying of the liberty of a woman her husband being dead and said that when her husband was asleepe shee was at liberty for another man Lastly it is the greatest blasphemy when the Lord is disgraced as by Pharaoh who said vnto Moses Who is the Lord Exod. 3. 2. Kings 19. that I should let the people goe And by Senacherib who alleaging vnto the people how the King of Assyria had destroyed all people and burnt vp their gods asked Who is the God of Israel that he should deliuer you out of mine hands as if they should haue said he is of no such authoritie and power 2. This sinne is most odious for amongst men Take away his good name we say and take away his life So take away the Lords good name and put him out from hauing a being and fill the world with damnable Atheisme 3. A man is made accessary vnto it by giuing occasion to others to blaspheme which is when a mans profession is holy and Christian and yet his practice lewd and wicked which raiseth this blaspemous opinion in others that the God which he serueth is like vnto himselfe Rom. 2.24 2. Sam. 12. With this the Iewes are charged by the Apostle saying The name of God is blasphemed through you amongst the Gentiles And Nathan telleth Dauid that he had caused the enimies of God to blaspheme by his adultery for we vse to say Like will to like and Augustine doth from hence conuince the Heathen August de Ciuit. Dei lib. 1 cap. 32. that their gods were filthy Idols because they did represent them with obscene and filthy spectacles and were not taught to liue in any vertuous or commendable course of life by them Psal 50.21 And may not the Iewes and Turkes vse the same argument against the Papists for their authorised idolatries and superstitions And against the Protestants for their drunkennes whoredomes prophannesse and many more abominations though not authorised yet too much winked at yea they do daily hence take occasion to blaspheme the name of our God as though hee were not the true God his seruants being so wicked And well may they thus thinke of our God seeing that the wicked man doth himselfe thus blaspheme God in his heart These things thou didst saith the Lord and whilst I held my peace thou thoughtest that I was like vnto thee Breach 2 The second way of abusing Gods name is by swearing falsly which is when a man shall sweare that a thing is true which hee knoweth to bee false or which hee knoweth not to bee true thus they did sweare falsly which were suborned by Iezabel to testifie against Naboth and against Christ as touching the destruction of their Temple when as they knew not that hee meant the Temple of Salomon Secondly by swearing deceitfully which is when a man shal affirme any thing vpon his oath that he wil performe and do it when his intent is otherwise or not doe it when his meaning is to doe it or when hee shall bee carelesse and negligent of his oath and of this we haue no President as I remember in the holy Scriptures 2. Sam. 22. but onely that of Saul the forsaken of God who brake the oath 1. Sam. 24. by which Ioshua had tied all the people not to doe any hurt vnto the Gibeonites and the oath by which he bound himselfe vnto Dauid not to hurt him as it is likely Ioshua 9. For Ioshua when hee had bound himselfe by an oath he was moued with such reuerence hereunto as that though he were deceiued he would not break it no nor yet the wicked Iewes which had tied themselues by an oath to an vnlawfull act Acts 3. to kill Paul but that they were by Gods Prouidence preuented And both these kinds of vnlawfull swearings are commonly called by the name of periury the odiousnesse of which sin will the rather appeare if we consider First how much it hath euer been abhorred euen by heathen men and voyd of true godlinesse The Pharisies themselues forbad forswearing a mans selfe and commanded men to performe their oathes vnto the Lord. Matth 5 33. August de â—â—uit Dei ca. 15. lib. 1. And Saint Augustine reciteth an history of Marcus Attilius Regulus a Prince amongst the Heathen Romans who being captiue taken by the Carthagenians was sent home to his Country-men being first bound by oath if he did not effect this for which he was sent viz. an exchange of Captiues Carthagenians for Romans he should returne to them againe He when he could not preuaile with his Countrey-men or rather would not forsomuch as he thought it vnprofitable for the Roman Common-wealth returned againe for his oathes-sake which was taken by an Idoll-god and then was put into a vessell of wood made of purpose either side being full of sharpe pointed awles or bodkins that hee might not leane any way but bee wounded by them and thus hee died a most cruell and bloudy death chusing rather this then to be forsworne Much more then should Christians hauing taken an oath by the true God of heauen abhorre the breaking thereof whatsoeuer they should lose by obseruing it Consider againe that by periury God is made Patron of a lye which is the Deuils owne propertie for he is a Lyar and the father of lyes for the Lord is called to giue testimonie vnto a lye which is the greatest indignitie in the world Moreouer consider that the periured person prayeth against himselfe and bindeth his soule ouer to euerlasting torments for so much as he desireth the Lord so to helpe him as it is a truth vnto which he sweareth and on the contrary side then to plague and punish him if it be a falshood and this is meere madnesse and vnnaturalnesse it was neuer heard that any would pray against themselues but all they can for themselues Consider also that it is the bane of all societies and the very high-way to hellish confusion for that if oaths shall be taken falsely Kings will be Tyrants to their subiects subiects Traytors to their Princes Magistrates Wolues vnto the people Ministers Deuourers of the Lords flock Neighbour-nations Cut-throats to one another notwithstanding any league betwixt them Breach 3 By swearing rashly Gen. 31.53 Common swearing A third abuse in swearing
vowing things impossible or vnlawfull The fourth way of abusing Gods holy name is by vowing things impossible or vnlawful or by neglecting of our vows which vowes be either generall in the time of our baptisme or speciall vpon any speciall occasion of danger or benefit whereupon some speciall promise is made vnto the Lord or without any such occasion onely vpon a free resolution the rather hereby to glorifie God The first kind of vow wee all make both before God and his people to forsake the Deuill and all his workes c. not that wee are not thus to doe without a promise for it is our duty by the Law of nature but the rather to stir vp our dull hearts and to pricke forward our vnwilling wils when as by a double band wee shall bee tyed hereunto The other vowes are made to moue the Lord the rather to moderate our chastizements and the more speedily to remoue them when in the time of sicknesse or danger wee promise to dedicate our selues vnto the Lords seruice if wee recouer againe or els they are more speciall of giuing this or that vnto the Lord or of abstaining from or doing this or that particular dutie for the preuenting of sin and the furtherance of grace Thus Iacob vowed in the time of his danger to make the place of his rest Bethel Gods house Gen. 28.22 Thus Iob made a couenant with his eyes that they should not looke vpon a maid Thus were they wont freely to dedicate some thing of their substance Iob 31.1 to the maintenance of Gods seruice Acts 5. Now to neglect any of these vowes or the like is a great indignity offered vnto God and a dishonour of his name which he will not endure as may appeare by that which befel Ananias after hee had vowed his lands vnto the Lord but would haue kept away part of the price he was smitten with sudden death and it is destruction to a man saith Salomon to deuoure that which is hallowed and after the vowes to enquire And truly great reason for that God is hereby deluded and mocked a light account is made what is said or promised vnto him as if a man had to doe with some person of no worth and if hee onely that promiseth vnto man and performeth shall dwell in the Tabernacle of the most High but they which breake their promises bee excluded much more shall they only that performe their vowes vnto the Lord inhabit there and they which make no conscience to doe as they haue vowed be excluded and for euer shut out Oh that this would enter into the hearts of carelesse Christians that liue as though they were the deuils sworne seruants howsoeuer they haue solemnly in their baptisme vowed their seruice vnto God and that with the Israelites only promise and expresse some good resolutions vnder the terrour of Gods rodde but in being remooued are as licentious as before 2. Sam 21. Mal. 3.8 And as ill doe they prouide for their owne good which denie things vowed to the Lord by whomsoeuer or vpon what occasion soeuer for this brought a famine vpon Israel and destruction vpon Sauls house viz his slaying of the Gibeonites vnto whom was vowed immunity and freedome from danger it is a robbing of God See more afterwards touching sacriledge Hauing thus explained first the last member of the answer the first yet remaineth of vowing things impossible or vnlawful which cannot be without great impiety and dishonor vnto the Lord. Things impossible are either so vnto al men as to restore the dead to life to heale incurable diseases c. or though not vnto all yet to the party that voweth as if a poore man should vow that hee would be a King a man burning in the disposition of his mind and body that he wil euer liue chaste a single life or a lame Creeple that hee will goe a foote forty miles in a day Of this kind is the vow commonly made by the Romish Priests and Votaries that enter into any religious order seeing that most of them doe daily shew by wofull experience that it is as possible to liue pure and free from all sinne as from sinning against that speciall vow Witnesse the frequent adulteries and fornications the rapes and murthers of infants committed to couer these vncleane copulations It is well knowne that the Monkes at Spira of Saint Germans did so lewdly abuse the daughters and wiues of the Citizens vnder a colour of religion that they were vtterly expelled thence and their Monastery pulled downe I can goe on in more lewd examples of the most eminent in the Romish Church euen in the vnerring demi-gods but modesty bids me forbeare If it should bee obiected that these haue been but the faults of some speciall men it appeareth to be most false by Popes tollerations Decrees of Counsels and iustifications of Popish Writers See Article 9. vnder the Title The Church of Rome vnholy Acts â—3 12 And thus much for vowing things impossible Things vnlawfull are either against the Lawes of God or against the wholesome Lawes of the Countrie wherein a man liueth Of this sort was the vow made by those forty conspirators against Paul who bound themselues neither to eat nor drinke vntill they had slaine him Thus Russians and Swaggerers do vpon any disgrace receiued vow the death of one another and if any wrong bee done to be reuenged once in seauen yeares which besides that it is a cursed fruite of malice is an intollerable indignity done vnto the most iust God for hee that is called as it were to be a party and a fauourer heereof Of this sort also bee the vowes of women who are tyed by the law of their husbands euen in things otherwise lawfull and honest Rom. 7. if against the liking and consent of their husbands For if a woman voweth a vow which her husband disaloweth it must not stand Numb â—0 And the like is to bee said of children being in their parents house that is vnder their gouernment And yet these vowes are common well approued of in the Church of Rome Wherefore one hath said well that they are for many causes to bee reproued They impugne the law of God they are oftentimes impossible to bee performed they are against Christian liberty they are a renewing of Iudaisme Idolatry Hypocrisie Piâ—k Armil Aur. cap. 21. Wherefore to conclude this point let vs in our vowes obserue these things First let them not bee against Gods word Secondly nor against Christian liberty Thirdly with the consent of superiours Fourthly agreeable to our calling Fiftly of things not impossible Sixtly with good deliberation Seuenthly with a good end and intention Breach 6 Light vsing of Gods holy name The sixth abuse of Gods name is the light vsing thereof by saying O Lord or Oh God vpon euery light occasion without hauing the heart lifted vp vnto him or by way of admiration crying out good Lord
fountaine but if it be holy gracious sober peaceable exhorting and admonishing one another blessing of God and wishing good vnto our neighbour it is a fountaine of sweet water to the praise of the Lord. Right vse 2 Phil 2.10 Secondly when we speake reuerently of the name of God for many things doe vrge vs heerevnto First Gods commanmandement Thou shalt reuerence the fearefull name Iehouah and at the name of Iesus one of the titles of God euery knee shall bow both of things in heauen in earth and vnder the earth 2. The same reuerend phrase alwayes vsed in the Commandements when the Lord is named in the first I am the Lord thy God in the second I the Lord thy God in the third the name of the Lord thy God in the fourth the Sabbath of the Lord thy God and in the fifth which the Lord thy God giueth thee 3. The signification of euery name of the Lord vsed in the Scriptures being such as that it putteth vs in minde of great reuerence He is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strong and mightie and sometime in the plurall number strengths sometime Iehouah Essence or being as in whom all thing◠haue their being sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almightie sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest and the Lord of hostes the beginning and the end which was which is and which is to come c. 4. The reuerence which was wont to be vsed by the Israelites the Lords ancient people in naming Iehouah they would not pronounce it out of the Temple nor put the letters of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their numerals least it should bee prophaned 3. When in all things wee make conscience of speaking Right vse 3 the truth for of this Ioshua specially saith vnto Achan Ios 7.19 My sonne giue glorie vnto God and speake the truth The tongue is Index mentis The bewreyer of the mind and heart if then a man shall lie and dissemble herewith he doth peruert the nature of it 4. When an oath is rightly taken or a vow rightly made Right vse 4 for this is a speciall part of Gods seruice Deut. 6.13 Iere. 4.1 Thou shalt feare the Lord and serue him and sweare by his name And in Ieremie it is said If thou returne O Jsrael returne vnto mee and thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes For as by periury and vaine swearing the name of God is highly dishonoured so by swearing reuerently and rightly it is honoured and glorified Thirdly we must glorifie God in the thoughts 3 To glorifie God in thoughts and desires of our hearts which is when euen here we are conteined with a reuerence of his holy name and doe burne with a desire of his glory aboue all things For the outward reuerence is nothing without this as may appeare by the people of Israel trembling and falling downe before the Lord with offering their obedience if Moses onely should speake vnto them Deut. 5.29 vnto whom the Lord answereth saying Oh that there were such an heart in them to feare me as who did not set by this outward reuerence vnles together with it there were the inward of the heart And for the earnest desiring of Gods glory aboue all we are put in mind of it so often as we rehearse the Lords prayer wherein we first and chiefly pray Hallowed bee thy name And where true zeale is this desire so exceedeth as that like a fire consuming all things it euen eateth vp such as are inflamed herewith it maketh them to neglect themselues so that God may haue glory Exod. 32. Rom 9. as Moses and Paul who rather than God should haue dishonour by the destruction of his people wished their owne names to be blotted out of the booke of life 4. To win men to glorifie God Math. 5.16 Fourthly we must labour to win others to the glorifying of Gods name according to that of Christ Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen There is no good child that doth entirely loue his father and reuerence him but hee seeketh by all meanes to bring others also to speak reuerently and well of him Wherefore if it may further Gods glory amongst others to endeauour after their conuersion and reformation he is attentiue about exhorting instructing and admonishing them if it may further Gods glory to auoid all scandal giuing euen to those that are without he wil liue purely and blamelesse among all men He is not a Cain that saith Am I my brothers keeper neither is hee a spot and blot by his scandalous life amongst Christians as the false brethren of whom Iude speaketh and the carelesse people of these times But if his endeuours may glorifie God any way he acknowledgeth that all which hee can doe is too little and therefore his care extendeth euen to others as many as he can possibly winne to the praise and glorie of God Quest. 65. Whence is the reason of this Commandement taken Answ From the fearefull estate of such as any way abuse the name of God the Lord holdeth them as guiltie of dishonour done vnto his blessed maiestie Reasons implicitie of this command against prophaning the Lords holy name Expl. The reason of this commandement howsoeuer it may seeme to be but single yet indeed it is twofold The first implicite It is the abusing of his name who is the Lord our God so the very words of the commandement doe yeeld a weightie reason First because he is Iehouah the great God of heauen and earth whose name is abused 1. Sam. 2.25 it is great presumption man is not abused who might be dealt withall for a pacification but God for the pacifying of whom who can or dare plead as the Prophet saith 2. His name is abused who is the Lord thy God who is thy king thy soueraigne thy father and Sauiour from whom commeth euery good gift Iam. 1.17 which is grosse ingratitude The very heathen did not thus requite their kings and benefactors but did rather honour them too much euen when they were dead and their greatnesse ceased and yet thou vile swearer wretched curser and abominable blasphemer doest dayly abuse that great name which not men but Angels and the very deuils doe reuerence yea thou abusest him with thy tongue who bestoweth vpon thee the great benefit of the vse of the tongue without whom thou canst not stirre either tongue hand or foot or thy least finger 3. His name is abused whose dishonour the Deuill in hell himselfe endeuoureth in vaine for hee both can and will turne all things to his glorie How vaine was Pharaohs light reiecting of the Lords messengers Moses and Aaron Exod. 3. with the blasphemie which he added Who is God that I should let Israel goe For this was
would rightly proceed in the taking of an oath For 1. Although it be a truth vnto which thou swearest yet if thou knowest it not to bee so thou art periured because thou swearest contrary to thy conscience 2. If thou swearest in doubtfull words hauing another meaning then thou knowest him to haue before whom thou swearest thou abusest this ordinance of God Thus the Iesuites play with oathes by their equiuocations and mentall reseruations and with them agree too many Shop keepers liuing vpon buying and selling that will sweare that their ware cost them thus much meaning the whole when the buyer is prizing the yard or the ell or that they were bidden such a price meaning of their wife or companions for a colour when as the buyer is made to beleeue that if they would haue taken that money they might haue solde it so yer that time with many other deuices to deceiue their owne soules 3 To sweare things impossible or vnlawfull is to mocke God as if a man should call his neighbour to witnesse his couenanting with a thiefe to rob his house or to cut his throat or if a Subiect should call his Prince to see him build an house in the aire to flie with the fowles or to make his horse speake which were meere mockeries 4. If it be not reuerently performed Gods name is indeed taken into the mouth but forgotten of the heart the Arke of God is carried but in such sort as when God was therefore displeased with Vzzâ—h Wherefore though it bee a truth sweare not vnto it vnlesse it bee weighty and thou disposest thy selfe hereunto with reuerence Quest 68. What if a man shall sweare that which is vnlawful is he not bound notwithstanding to performe his oath Answ Nay in no wise for so hee should adde vnto his sinne of swearing vnlawfully a further sinne of doing vnlawfully Psal 15.4 Explan This is plaine of it selfe to euery man of vnderstanding A man being in danger of his life is through feare constrained to sweare that hee will not discouer but maintaine a company of theeues to his power he hath offended by taking this oath but he shal much more offend if hee doth accordingly for he shall be accessary to their wickednes But the case is changed if a man by ouer-sight shall sweare any thâ—ng to his owne hinderance but without preiudice to the good of others for here the oath is to be performed This was the case of Israel as touching the Gibeonites vnto whom when they had sworne though they were brought vnto it by craft yet they feared to break the oath suffered them to liue Obiect If any man shall say if this bee a rule to be followed then euen vnlawfull oathes are to bee kept for it was vnlawfull for them to suffer any of the men of those countries to liue Sol. I answer That this was not simply vnlawfull but first if they should bee an occasion of temptation vnto them 2. If they could bring them into their power for some still remained to trie them withall 3. They were enioyned this for their owne good that roome might bee made for them to inhabit there Now the Gibeonites by their subtilty freed themselues from this danger so as that they had no power ouer them by reason of their oath to destroy them and it was but to their owne hinderance or rather as they turned it to their commodity Quest 69. Which is the fourth Commandement Answ Remember that thou keepe holy the Sabbath day sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabbath of the Lord thy God in it thou shalâ— done manner of worke thou and thy son and thy daughter thy man-seruant thy maid-seruant thy cattle and the stranger that is within thy gates for in sixe dayes the Lord made Heauen and Earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it Quest 70. What is the duty here commanded Answ To keepe holy the Sabbath day and to bee mindefull of it Quest 71. How may this be done Answ By assembling together to pray vnto God and to praise him to heare his holy Word and receiue the blessed Sacraments Quest 72. Is this all that is required to the right keeping of the Sabbath day Answ No but we must prepare our selues by prayer and emptying our hearts of sin and meditate vpon Gods workes and the Word which we haue heard suffering it so to worke in vs as that we may bee furthered in all holinesse of life Memb. 1 Explan This Commandement being affirmatiue wee begin againe with the duty for the further opening whereof we are to consider it according to the seuerall members Which are first to keepe holy a time 2. To remember and to be mindfull of it 3. To keepe holy a Sabbath 4. To keepe holy the Sabbath that day which the Lord hath appointed For the first it offereth againe two things to our consideration both what it is to keepe holy a time and wherefore it should be kept holy 1. To keepe holy any time is to separate and set it apart Quest 1 to holy duties to bee done either towards God or towards our neighbour 1. The duties to be done vnto God 3. The exercises of the Word Nehem 8.4 Verse 8. are either our speaking vnto God which is by Praier or Gods speaking vnto vs which is by reading preaching and hearing of Gods holy Word these were in vse at their holy meetings vnder the old Testament In the dayes of Nehemiah there was a pulpit made out of which both God was praised and the words of the Law read and the sense and meaning opened vnto the people that they might vnderstand And of this Iames maketh mention in the Councell held at Ierusalem saying Acts 15 21. that Moses had in old time them in euery city which did preach him seeing he was râ—â—d in the Synagogues euery Sabbath day Their Synagogues then being as our places of meeting for euery Congregation in euery towne and village and their reading was that before spoken of in Nehemiah with the giuing of the sense and thus is it that the doctrine of Moses was preached and made plaine And that this was still their custome vnto the Apostles times appeareth both from this speech of Iames being in the Present-tense and where it is noted that the Master of the Synagogue sent vnto Paul and his companions Acts 13.15 after the Lecture of the Law and the Prophâ—ts that if they had any word of exhortation for the people they should say on Which sheweth that as it is in vse amongst vs to haue a first and second Lecture and then a Sermon the people being gathered together to heare So it was in those dayes vnder the Law one Lecture was taken out of one of the fiue bookes of Moses the other out of the other parts of
the old Testament which were penned by the Prophets 1. Tim. 4 13. And much more are these holy exercises commended vnto vs in the new Testament S. Paul chargeth Timothy to giue attendance to reading to exhortation to doctrine and concludeth that in so doing he should saue both himselfe Vâ—rse 16. 1. Cor. 14. and those that heard him And in comparing that excellent gift of those times of speaking with tongues with prophesying or preaching he preferreth far the preaching of the Word Therefore are such glorious things spoken hereof 1. Cor 1 18.21 2. Cor 2.15 to bee the power of God to the saluation of those that beleeue a sweet sauour vnto God in al whether they perish or be saued c. and hearers are willed 1. Pet. 2.2 As new borne babes to desire the sincere milke of the Word that they may grâ—w thereby Which serueth to commend the care both of the Gouernours of the Church in former times who would not haue any Lords day passed ouer without a Sermon Iust Martyr Apolog. as witnesseth Iustin Martyr saying That the Word was read and preached for the space of an houre euery Sabbath day at one meeting Tertullian saith of his times that there was not any holy meeting wherein they were not fed with diuine Sermons and if the Pastor were sick or necessarily hindred the Deacon read an Homily In a Councell in Germany Concil Frances vnder Carolus Magnus it was ordaind that there should euer be some man to preach vpon the Lords day so also hath both the Trullan and Moguntine Councels And the like is the care of our worthy Gouernors of these times it being ordained that the Word should be preached euery Sabbath and the Catechisme explaned in the afternoone though many places alas may say hereof as of sundry good Lawes besides they are well enacted if they were well executed 2 Prayer and thanksgiuing Nehem. 8. The other kind of holy duty is Prayer and Thanksgiuing for when Ezra was ascended vp into the pulpit hee prayed vnto and praised the God of Heauen and all the people said Amen Amen And there were formes of prayer and thankesgiuing to be vsed in publique as the 92. Psalme more specially for the Sabbath the 104. 105. 106. 107. for all times of Gods publike worship This also is spoken of in the new Testament 2. Cor. 14. as vsed by the Minister in their meetings and it is prouided that it should be in a knowne tongue that the people might say Amen Prayer hath euer been so essentiall and proper to the house of the Lord that it is called for this The house of prayer Some rash spirits would haue no prayer vsed in the Congregation but conceiued prayer without any set forme which would breed such a confusioÌ„ as the like hath not bin known in the Church of God some through insufficiency of the Minister being without any prayers or too slenderly appointed in this regard Others through the variety of mens dispositions and humours so diuersly appointed one following this fashion and another that as that in the same Church which is one body no vnity or agreement almost would appeare 3. Singing of Psalmes to the praise of God 3 Singing of Psalmes Much time in their meetings was wont to be spent herein vnder the old Testament as may easily be gathered from the many Psalmes committed to the Masters of the Quiristers and speciall holy songs appointed to be sung vpon speciall occasions by Moses by Barack and Debrah c. Vnto which musicke made with playing vpon instruments and vpon triumphant occasions comely dancing was sometime added And vnto the like are we excited in the new Testament with Psalmes and Hymnes and spirituall songs Ephes 5.19 Iames 5.13 to sing and make melody to the Lord in our hearts Is any man merry saith Iames let him sing Psalmes The practise of the poore persecuted Christians of the primitiue Church doth shew that this duty was wont to be vsed in their assemblies since Christs time for as he according to the ancient manner after the Passeouer sung a Psalme with his Disciples so did they at their Communions which were then euery Lords day and not hauing the liberty of any other time they came together thus before day or early in the morning for which they were called Hymni antelucani Plin. Epist Let the Papists therefore deride our seruing of God with Psalmes sung in our assemblies we know notwithstanding that if it be done from the heart it is better then al their Latine Chaunteries which the hearers vnderstand no whit at all 4. Receiuing the Sacraments Fourthly the administration and partaking of the blessed Sacraments because it is the Lords day in remembrance of whom the Communion is receiued Wherefore in describing this day this circumstance is commonly added Acts 20.7 when they were come together to breake bread for without this no Lords day was wont to be passed ouer as hath been already noted And for Baptisme this day is fittest being the time of Christian congregations and as it were a representatiue Church whereinto the baptised is to be admitted and made a member of the vniuersall Church thereby 5. Holy conferences and meditations for of old they were restrained from thinking their owne thoughts where the Lord forbiddeth the seeking of their owne will or speaking a vaine word Esay 58.13 and if hee that keepeth the Sabbath aright must be free from these things then his thoughts must bee holy his speeches and conferences holy Moreouer doth not the husbandman couer his seed with mouldes when hee hath committed it to the ground that it may grow and bring forth fruit Doe not wee chew our meat when we haue put it into our mouthes that it may turne to our nourishment and how shall we thinke that the seed of the word wil fructifie in our hearts vnlesse wee hide it there by musing and meditating thereupon how can we thinke to haue it turne to the nourishment of our soules vnlesse wee chew it by further talking and conferring about the same Dauid did thus hide the word in his heart that he might be preserued from sinne and that corruption may not grow vp in vs the Apostle willeth Psal 119.11 Col 3.16 that the Word should dwell plenâ—iously in our hearts So that the best keeping of the Sabbath is when as wee not onely heare pray sing and communicate in publike but priuately thinke againe and againe vpon those things wherein wee haue been instructed conferre one with another read pray and sing Psalmes in our priuate houses Quest. 73. Is there no duty to be done towards our neighbour for the hallowing of this day Answ Yes it is a speciall time of exercising mercy by helping against sudden dangers by collecting and distributing to the poore by visiting the sicke and reconciling dissentions amongst neighbours To helpe against sudden danger Explan The holy
duties to bee done towards our neighbour are first workes of present necessitie which could not bee auoyded which are not onely then tollerable but good and commendable according to that speech of Christ when they watched him whether he would heale the man with the withered hand vpon the Sabbath day Mark 3.4 Js it lawfull to doe good on the Sabbath or to doe euill to saue life or to kill as if he should say this is a right Sabbath dayes worke to doe good or to doe any thing tending to the sauing of a mans life in danger So to saue the poore helpelesse beast either fallen into a pit Matth. 12.11 or wanting sustenance he sheweth elsewhere to bee a worke of the Sabbath From the equity of which it followeth that to put to our helping hand against any casualty falling vpon a mans person goods cattell or house is a worke so good and holy as that it wel becommeth the Sabbath day In like manner is it to be held for the sauing of good things which otherwise would be lost by gathering of Saffron milking and making out the milke of kine and sheepe and if there bee any thing else of this nature Likewise houshold businesses in making ready of meat and keeping things in decent comly order are lawfull vpon this day for God will haue mercy and not sacrifice he made not man for the Sabbath but the Sabbath for man that is Matth. 12.7 he doth so much fauour the good of man as that when the strict keeping of this time is preiudiciall to the necessary good of man he would rather haue it giue place hereunto then that it should hereby be neglected 2. Workes of mercy to the poore in gathering reliefe for them and distributing the same for this seemeth to haue been the custome in the Apostles times 1. Cor. 16.2 that euery first day of the weeke collections should bee made for the poore as God blessed euery man 3. Duties of loue to the comfort of our neighbour in distresse by visiting the sicke and poore prisoners Visiting the sicke Matth 25. Chap 5. comforting those that mourne vnder any crosse or calamity and making peace betwixt those which be at variance for as these duties are holy and haue excellent promises and become vs at all times so specially vpon the Sabbath dayes when the publike worship and seruice of God is ended Quest 2 Reasons of keeping the Sabbath The second question touching the sanctification of the Sabbath is wherefore and for what speciall causes there should bee times thus obserued for the publike worship of God seeing that the spirit and heart which are inward and priuate are the principall in his seruice I answere that the causes hereof are sundry and weighty 1. Hereby are exercised the faith and obedience of men when as because of Gods commandement only they shall seperate and set themselues apart from worldly businesses what haste soeuer they haue to goe forward with the same And at three times in the yeare especially were the ancient people of God tryed both for their obedience and faith and affiance in Almighty God in keeping their Sabbaths For all the males were to appeare at Ierusalem three times in the yeare before the Lord many of them comming from a farre and leauing their houses destitute and void of men to be made a prey to the enemy vnlesse God by his prouidence should marueilously preserue them And accordingly were they ready to yeeld themselues to the Lords ordinance yea to more then hee required at their hands for when their enemies set vpon them on the Sabbath they were so precise and superstitious that they would not stirre to arme and defend themselues for feare of breaking the Sabbath 1. Machab. 2. and thus lost their liues without sufficient warrant 2. By this meanes concord and vnity in doctrine and the seruice of God is maintained for let publike meetings bee duely frequented where all things either are or ought to bee prouided to be done according to the direction of Gods holy word and vnity and soundnesse will be maintained but take away these and a confusion both in the matter of religion and in the manner will vndoubtedly follow when euery one shall follow his owne fantasie there being commonly so many heads so many opinions 3. Loue and charity and all sauing graces are the more hereby increased when as we shall be brought publikely as it were vpon the stage and be made ashamed before al men if any man be rude 1. Cor. 14. and wicked in behauiour For this is the effect of the preaching of Gods word the sinner comming is reprooued of all men and accused of al men Moreouer the same prayers the same word the same Sacraments the same God serued there by vs altogether doe put vs in mind of the vnity whereby wee are vnited one vnto another so that as brands being layd together doe make the greater flame so our loue towards one another is the more inflamed by our being thus ioyned together in these holy duties 4. Seruants and cattell obtaine some ease from their sore labour hereby whose good the Lord who is the Creator of all doth also tender for admit that there were no Sabbaths vnmercifull minded men would work out the very hearts of their seruants and cattell wherefore it is often alleaged by the Lord that thy seruants and cattell may rest as well as thou 5. The seruice and worship of God is thus vpheld which would otherwise decay and fall to the ground if there were no times of publike meetings but all men were left vnto their priuate deuotion some vtterly forgetting what they owe vnto GOD some neglecting all and most through ignorance seruing him with superstition in stead of true deuotion Ezech. 20.12 Sixtly the Sabbaths thus publiquely kept are a signe vnto the people of God both to distinguish betwixt them and the heathen that know not God and to represent in some sort the Sabbath that shall afterwards bee kept in heauen from moneth to moneth and from weeke to weeke for euer Esa 66.23 when the Saints of God shall rest from all labour and sorrow world without end That euen hereby they may bee brought to some comfortable meditation of their happinesse to come if it be some comfort to rest from toiling for one day and to be recreated with Gods sweet promises preached vnto vs and singing of Psalmes and praises oh what a comfort may we thinke it will bee when as we shall rest for euer and be in possession of those ioyes which are heere promised in the company of the holy Angels delighting our selues with singing Alleluiah continually Memb. 2 To remember the Sabbath The second member of the dutie heere enioyned is to remember and to bee mindfull of this sanctification And this remembrance must be first generall all the dayes of the weeke when we bargaine couenant and vndertake any businesse afterwards
to be done we must not as hap hazzard promise to doe this or that without any respect of the time but we must call to mind whether our intended time will not fall vpon the Lords day least we be constrained by vertue of our couenant sometime to pay a summe of money to take this or that iourney to meet vpon this or that worldly occasion vpon the Sabbath day Math. 27 62. Againe we must make a speciall remembrance hereof vpon the day going before for this was wont to be called the day of preparation vnto the Sabbath and it hath been an ancient custome amongst Christians vpon the Saterday after dinner to absteine from working and to dispose themselues towards the Sunday Exod 19. Neither was this preparation without cause if it were made aright by praier reading meditation and confession of sinnes that they might be clensed therefrom seeing that our infirmities and fleshlinesse doth make vs vnfit for these spirituall and heauenly duties we are made vnholy by the sinnes of the weeke and so full of filthy blemishes that we had need to wash and to purge before we come into the presence of so holy and glorious a God in the assembly of his people Euen as the Israelites were commaunded to wash and to sanctifie themselues before the day of the Lords comming downe amongst them vpon the mount so should we remember that to morrow is the day wherein the Lord hath appointed to come downe amongst vs in the place of his worship and therefore to purge our hearts from malice enuy anger and all wickednesse and to beseech the Lord for his grace and direction both to speaker and hearers that we may keepe holy-day to the glory of his name Esa 58. Lastly we must also remember and keepe the Sabbath in minde when it is past viz. by thinking vpon the holinesse which wee then made shew of in appearing humbling our selues before and hearkening vnto the Lord as though wee were schollers of his schoole that wee may bee ashamed to walke otherwise the dayes of the weeke following and by thinking vpon the instructions deliuered vnto vs that wee may at the least practise them in speciall more carefully then before For through the want of this remembrance it commeth to passe that euen they which are holy vpon the Sunday are wicked all the dayes of the weeke besides that our Sabbath-keeping is like the Iewes fasting or hanging of the head like a bul-rush for a day which the Lord doth greatly disdaine Memb. 3 The third member of the dutie here inioyned is that wee keepe holy a Sabbath that is a cessation a rest for this is so inseparably ioyned vnto the time which is to be kept holy as that take away rest and you take away the holy day for the holy day is a Sabbath a rest Therefore Leuit. 23. whereas there were many festiuall times appointed in the Mosaicall Law the feast of the Passeouer of Pentecost of the gathering of fruits c. they were all called by the name of Sabbaths Esa 1.16 What we must rest from vpon the Sabbath Now the Sabbath or rest which wee must keepe is first and chiefly from sinne and thus our life should be a continuall Sabbath according to that diuine rule Cease to doe euill learne to doe well seeke iudgement and releeue the oppressed but principally vpon the Lords day when hee is most to be honoured hereby But alas how foulely is this rest abused in these miserable times no day in the weeke being a day of such licentiousnes as this wherein as though hell it selfe were broken loose some spend their time and mony and wits in the alehouse drinking and swilling like drunken swine some waste that which they haue gotten with hard labour in carding and dicing Leuit. 2.3 Secondly this rest must bee from ordinary not absolutely necessarie labour which is further expressed in the wordes following In it thou shalt doe no manner of woâ—ke and in another place speaking of this time he saith There shall be no worke done therein it is the Sabbath of the Lord in all your dwellings this being added as a reason why no worke might be done because it is the Sabbath of the Lord as if he should haue said ye cannot keepe a Sabbath vnlesse yee cease from working 〈◊〉 ad Elpid Thirdly wee are to cease from workes of speciall times as plowing sowing reaping c. Constantine in his Epistle to Elpidiâ—s willeth that all should rest vpon the Sabbath day onely hee speaketh of dangerous weather at some time yea often in the time of planting and graffing and sowing through which experience taught that their fruit perished and was lost in which case hee giueth libertie to these businesses rather then that the good gifts of God should be lost Anno 27. Hen. 6 Others long agone prouided that no Faires or Markets should be kept vpon the Sabbath day as in the time of Henry the sixt here in England and yet before that euen before the Conquest Conâ— VVinch in the time of Canutus it was ordained that Faires and Markets and worldly workes should cease vpon that day and Charles the great commanded his Visitors that all worldly businesses should cease whether it were sowing time or planting Conc. Dingulo-sunens Can. 13. or cutting of vines c. And in an old Councell it was decreed That if any should worke his beast vpon the Lords day it should be forfeited to the King 4. We must cease from the works of our speciall callings for the six dayes are appointed for them Sixe dayes shalt thou doe all that thou hast to doe Shop-keepers ought not therefore to follow their trades of selling Millers of grinding c. and if there bee any else of the like nature they must rest from the works of their callings at this time of rest Likewise it is fit that Bayliffes and Apparitors should on this day forbeare seruing their Processes according to the decree of Leo and Anthemius who ordeined That if they should execute these offices vpon the Lords day they should bee proscribed that is forfeit all their goods 5. We must rest from worldly speeches and thoughts either by making bargaines or talking of worldly businesse or contriuing the same in our minds when we performe these duties then is the day kept as glorious vnto the Lord as hath been already noted out of the Prophet Esa 58.13 Memb. 4 The fourth member of the dutie here inioyned is that wee sanctifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sabbath day which the Lord hath appointed Now it is granted of all that the Iewes were to keepe such a Sabbath vnder the old Testament indeed but much doubt is made for the time of the new Testament wherefore here ariseth another question Quest 74. Is there any set day vnder the new Testament thus to be sanctified and kept holy Answ Yes the day which is commonly called Sunday but
children vnlesse they be Iacobs or Iosephs godly and righteous which none are without the conscionable obseruation of the Sabbath Iosh 24.15 Therefore the example of Ioshua is to be followed by all masters of families doe not onely say I but I and my houshold wil serue the Lord and keepe his holy Sabbaths seeke that praise before God which was giuen vnto Abraham I know Abraham Gen 18.19 1. Sam. 1. saith the Lord that hee will command his to walke in my waies With â—lcanah and Hannah bring Samuel to the Temple whilst he is young that he may be a seruant vnto the Lord all the dayes of his life With Timothies grand-mother 1. Tim 3 15. breed in him thus knowledge of the Scriptures from a child Ezech. 3.17 Now howsoeuer the charge of inferiors lyeth vpon the superiours yet this will not excuse the inferiours if they shall neglect this holy day but as the Lord telleth Ezechiel when he had made him a watchman ouer Israel if thou admonish them not and the enemy commeth they shall die in their sinnes but their bloud will I require at thine hands so they shall die in their sinnes and feele the smart of Gods eternall wrath in the world to come Euen as it is said of all persons vncircumcised or that keepe not the Passouer they shall be cut off from amongst the people be they masters or seruants children growne vp or parents howsoeuer the Lord would haue slaine Moses because his sonne Gershom was not circumcised Wherefore let children and seruants as they loue their owne welfare Exod 4.25 be as forward to obserue the Lords holy dayes as their gouernours to command them as diligent about their priuate Christian exercises as they to performe them and as studious to satisfie them in holy indeauours as they to helpe them herein Quest 77. Doth the Lord onely take care for our right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and command also that we should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings Explan Before we come to the explanation of this by cattel The charge concerning the sixe dayes whose rest is also commanded are meant their Camels their Oxen their Asses c. whose strength and labour they vsed about their carriages treading out their corne works of husbandry Now the Lord out of his mercy as he would not haue the poore seruant and bondslaue to by torne and worne out with sore labour vnder the hands of vnmercifull masters so would he not haue the poore dumbe creatures and therefore elsewhere explaining further this commandement he saith that thy seruants and cattell may rest as well as thou Moreouer the cattell could not labour but men must be in some sort assistant vnto them and so neglect the Sabbath The stranger was a people not comming of the stocke of Israel but of some other either following them out of Egypt or taken and bought out of other countries whom they had for slaues perpetually as the Gibeonites Now the Lord would not haue there to do any work vpon the Sabbath day Iosh 9.23 though borne without the couenant and liuing without circumcision without passeouer without sacrifice without God in the world partly that through being fauoured they might come to affect the true religion the fountaine of this their sweet rest and partly that being in the bosome of the Church there might be an outward vniformitie of al in the reuerencing of this holy day which sheweth that they which liue in the same Nation and vnder the same gouernment are to be compelled to an outward conformity of religion though the heart can only be turned by the Lord and whatsoeuer thy seruant be inwardly thou must cause him to be conformable to all good orders outwardly but this extendeth not to such as come strangerwise vnto thee ouer whom thou hast none authority To returne now to the proper question Some hold that the Lord doth onely remit his owne right in saying sixe daies shalt thou labour c. because all the dayes of the weeke are his otherwise the people of God had not done well in setting apart some of the sixe dayes vnto holy exercises Working vpon six daies commanded here vpon any occasion whatsoeuer But they are deceiued and their ground is too weake for in euerie commandement wee are not onely inioyned the dutie Reas 1 but the helpes and furtherances heereunto now vnto the right and free keeping of the Sabbath it helpeth not a little to spend the six dayes well about the workes of our callings partly for that our worldly businesses being done we are the freer from any intanglement hereby therefore he saith Thou shalt labour and doe all that thou hast to doe Partly for that being weary of labouring the rest of the Sabbath will be the more sweet and pleasant vnto vs according to that of the Prophet If thou call the Sabbath a delight Esa 58 13. and partly for that the Lord of his goodnes will the rather sanctifie vs and make vs fit to sanctifie a Sabbath when as we diligently doe the workes of our callings vpon the six daies according to that comfortable saying of Iohn Of his fulnesse wee haue all receiued and grace â—oh 1.16 for grace hauing the grace of faithfulnesse and diligence in the duties of our callings we receiue further grace of diligence about Sabbath day exercises which is peculiarly verefied in this very thing in that the most idle which spend their time of the six dayes in gaming sporting and least doing are least holy and most prophane vpon the Sabbath but contrariwise the honestly diligent and intentiue to their callings 2. The iniunction of working vpon sixe dayes is giuen Reas 2 in the same commanding termes in the originall that the iniunction of not working the seuenth is giuen in in the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt doe worke in the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not doe worke 3. As there be reasons alledged of ceasing from worke vpon the seuenth day so there is reason laid downe also of working Reas 3 king the six dayes as the maine reason of the first is God rested the seuenth so the reason of the second is In six dayes the Lord made heauen and earth hee wrought If it bee said This needeth not to bee heere commaunded it rather belongeth to the second Table I answer that one and the same dutie may belong to diuers Commandements in diuers respects and in what respect this of labouring belongeth vnto this hath bin already shewed neither is mine intent otherwise to bring it in heere and for some questions which are fitly heere further to be discussed Againe I say that the ground of the former assertion is too weake for not men but God himselfe hath againe set apart since the giuing of
also doe the more priuate workes of our callings so that we obserue the times of publike meetings and giue no scandall to our brethren nor offence to our Gouernours Secondly in regard of more free recreations in which wee may now exercise our selues all waies excepting the times of publike prayer Thirdly in regard of speeches and thoughts out of the publike times we may in some conuenient sort and measure talke of our worldly affaires and deuise in our thoughts for the best for them If any doe otherwise esteeme ordinary holy daies appointed by men hee doth derogate from the dignity of the Lords day as they of the Church of Rome which make more account of some Saints dayes then of the Lords day it selfe and are more carefull then to exercise their deuotion and tyrannise in their strict censures more remisse and licentious vpon this most holy day Quest 81. What is the sinne by this commandement forbidden Answ All prophaning of the Sabbath day Which is first by doing workes that are not of present necessitie by iournying by idle resting or absenting our selues about worldly businesses from the publike duties of Gods seruice Secondly by forgetfulnesse of the Sabbath vpon the sixe dayes by which wee often bring vpon our selues a necessitie of prophaning the same Thirdly when being parents or gouernours we leaue our children pupills and seruants to their owne liberty vpon this day Labour on the Sabbath Explan The sinnes against this Commandement I referre to three heads the first whereof is a direct and the greatest prophaning of the Lords day 1. For labour vnlesse wee be necessarily called heereunto such as it is only then when it is a necessary worke of mercy as hath been already shewed it is the most direct breaking of the Sabbath and taketh away the very nature of it because the Sabbath is the rest And how great a sinne this is the Lord hath sundry waies made knowne vnto his people the Iewes Which motius though they bind not vs in the same rigor as the Iewes were of old yet they are a good inducement to vs to stirre vp our reuerence vnto Gods ordinance and our care to obserue the Christian Sabbath though not in any ceremonious degree of stricktnesse yet in conuenient decency and sequestration of our selues such as may stand with Christian liberty How close the Iewes well held by God to the precise obseruation appeareth Reas 1 1. By his seuere poenall lawes against all labour though neuer so honest Exod. 31.15 and lawfull in it selfe Whosoeuer doth any worke vpon the Sabbath shall die the death Reas 2 2. How much the Lord is displeased with working vpon this day is made knowne by his iudgements executed vpon some in their prophane working He that gathered stickes was stoned to death the Israelites were held captiue in Balon seuenty yeares for their working vpon the Sabbaths Numb 15.32 Ier. 25. that the land might enioy her Sabbaths and sundry examples tending to the same purpose haue been already brought amongst the arguments for our Sabbath which I spare to repeate referring the reader thither 3. How displeasing to the Lord it is to worke vpon this day appeareth by his prouidence for the rest heereof rather then any worke should be done euen about their daily food he sendeth the Israelites Manna enough for two dayes the day before the Sabbath Exod. 16. and whereas at other times the Manna would putrifie and be full of wormes if they kept any of it vntill the morrow after they had gathered it now they did keepe it sweet and good all the next day Reas 4 4. The working vpon the Sabbath hath been at all times condemned by all good men endued with Gods Spirit Moses is most earnest in many places against it Nehem. 13. Nehemiah threatned to punish the Merchants that came to Ierusalem to sell their wares vpon the Sabbath dayes and Esay Ieremy and the rest of the Prophets doe all of them put to their helping hands to roote out this sinne of working vpon the Sabbath day Wherefore if thou makest conscience of stealing because the Lord hath forbidden it make conscience also of doing the workes of thy calling vpon the Sabbath because God hath so strictly forbidden it so seuerely iudged it so carefully prouided against it and stirred vp so many holy men to beate downe this grosse abuse 2. For iournying I shall not need to adde any thing because it hath been specially intreated of already what iourney is allowed and what a breach of the Sabbath Only wee may take with vs this one memorandum that the Lord hath so precisely forbidden trauaile as that he hath charged Exod. 16.29 Tarrie euery man in his place and let no man goe out of his place vpon the seuenth day viz. about his worldly vnnecessary busines though it may seeme vnto thee to bee time gained so that thou shalt not bee hindred now from thy worke vpon the weeke day or though it may seeme otherwise to redound to thy benefit Let them consider this that forecast to make their iourneyes specially vpon the Lords day surely this wisdome commeth not from aboue but from the deuill whose thou art Iohn 8 44. whilest thou doest his will 3. For idle resting and sitting at home all day or most part of the day Idle resting when others assemble themselues to the worship of God or sleeping and lying longer in bed in the morning so that a man cannot prepare himselfe fitly and come in due time to the place of Gods publike worship this is also a most vnworthy vsage of a mans selfe vpon the Lords day He that doth thus like the vaine eccho resoundeth the last word of the Lords precept Thou shalt Sanctifie the Sabbath taking onely Sabbath an idle resting vnto himselfe and therefore as idle watchmen appointed ouer Gods people that see the enemy comming and danger at hand yet doe onely sit still and behold it but sound no trumpet to giue them warning shall be so farre from any reward of their office that the peoples bloud shall be required at their hands so these idle Sabbath-keepers shall be so farre from the blessing attending vpon such as sanctifie a Sabbath as that they shall bee called to account for this pretious time lost through their idlenesse and the vsurpation of that to their owne ease which they were bound to spend to Gods glory Let all therefore that would consecrate this day as glorious to the Lord flie this idlenesse and learne of Nehemiah to rise early in the morning at the least in their hearts to sanctifie the Lords day and duly repaire whilst God inableth to the place of publike meetings otherwise to keepe holy-day at home as his infirmities permit 4. For absence from the publike duties there bee many that content themselues to sit at home Absence from Church and reade some good prayers and other good bookes especially if the weather be but a little
tedious and thinke that they keepe the Sabbath as well as any other or as they need to doe and more especially if there be nothing but diuine seruice at the Church But let all such know their errour and repent of it they doe indeed sanctifie the Lords day but it is not after the Lords but their owne manner and therefore cannot be accepted of no more then a master can accept of the best indeauours of his seruant at home at that time when he appointeth him to trauell about his busines abroad For the Lord doth now appoint thee to attend him in the publike place Acts 3. hee hath now imployment for thee there Christ himself the holy Prophets and Apostles lurked not at such times in corners or in priuat houses but went vp to the Temple to pray to preach to conuerse with Gods people in publike duties Acts 2 41. Here is the place where Gods ordinance is chiefely vsed and only at the times appointed heere the Lords presence is promised here hath his glory euer shined by the conuersion of soules and sometime of thousands at once Let the proud seperatist therefore goe by himselfe now into corners as ouer-iust in his owne esteeme to come with others to Gods ordinance in publike let the idle or daintie Sabbath-keeper stay at home in his blind priuate deuotion and the ouer scrupulous absent themselues from Church in the case of no preaching at that time let those contemne publike prayer that know not Gods house the Church to be the house of Prayer But let all that feare the Lord feare thus to peruert the Lords day least in so doing sinne lye at their doores The second head Head 2. Forgetfulnes of the Sabbath vnto which I referre the prophaning of the Sabbath is all forgetfulnesse of this day vpon the sixe either in generall in any of them or in particular the day before according to our distinction when I spake of the dutie in the word Remember and it may haue reference also to the Sabbath past Remember how holy thou wert then what rules of holines thou wert then taught how thou didst then make shew of a good disciple of Christ when thou sattest to learne thy lesson of him as Saul who fell downe before the Lord and said Lord what wouldest thou haue mee to doe Acts 9. 1. Sam. 2. and as Samuel Speake Lord for thy seruant heareth Least doing contrariwise in the weeke-dayes after and as one that rather listeneth to Satan and to thine owne corrupt heart thou be condemned out of thine owne mouth for drawing neere vnto God with thy lips but hauing thine hart farre estranged from him The third head Head 3. Neglect of inferiours vnto which I referre the prophaning of the Sabbath is by leauing such as are vnder our gouernment to their owne vnbridled and licentious liberty vpon the Sabbath day which is no small fault in parents masters and gouernours For whilst euery priuate man doth thus neglect his domestick charge the minister may preach reproue admonish and teach but little wil it profit to bring them to the right obseruation of Christian duties Besides doth it not grieue any good parents or masters to see their children or seruants miscarry and come to misery but to be negligent of them at these times is the right way to bring them to all lewdnesse and consequently to smart and misery for which they may also then with heauy hearts thanke their gouernors that were too gentle and remisse towards them 1. Sam. 2. as Ely was vnto his children whose lamentable estate in his children and posteritie what hard heart can reade of without relenting Quest 83. What be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words for in sixe dayes the Lord made heauen and earth the sea c. Quest. 84. What are the reasons infolded in the commandement Answ Three 1. Because the law of the Sabbath is ancient and was of force in Paradice before mans fall 2 Because it is most equall the Lord allowing vs sixe dayes for our worldly affaires and requiring but one of seuen for the workes of his worship 3. Because the seuenth is the Lords peculiar day so that without sacriledge we cannot any way prophane it Reasons infoulded in this Commandement Explan This commandement being of maine and speciall vse for the furthering of true godlinesse and such as vpon which the rest of the law hangeth is therefore both placed in the middest and because man naturally is most vnapt to bee moued with the reuerence hereof fortified with many reasons beyond the rest Which reasons are euery one of great force partly infolded and not distinctly placed out of the words of the commandement and partly expressed and set downe at large by themselues Reas 1 The first reason infolded is taken from the word Remember as if the Lord should haue said Howsoeuer all the rest of these lawes haue hitherto passed without such expresse mention especially when mans nature was vncorrupt in Paradise yet this law of the Sabbath was expressely giuen at that time and now I giue you warning only to remember it as most ancient and euer vsed amongst all my deuout people so that if old customs wil beare any sway with you the very remembrance of this must needs be of force to moue you to keepe holy my Sabbaths Or else Remember is a reason of force because it is a note of special charge for the duty vnto which it is prefixed For when a master commandeth his seruants diuers things and would chiefely haue some one thing done hee impresseth it with this word remember as if hee should say I would not haue that neglected or forgotten by any meanes If therefore any earnest speciall charge giuen by the Lord be of any force with thee if the old custome of Gods Church euer since the creation bee of any force doe not prophane but keepe holy the Sabbath day Reason 2 Gene. 2. The second reason infolded is taken from these wordes Sixe dayes shalt thou labour c. as if the Lord should haue said It is no vnreasonable matter or hard vnto thee that I require in bidding thee keepe holy the Sabbath day it is but one day of seauen I allow thee six for the workes of thy calling I will be content onely with the seuenth though I haue made all the dayes and could require six and leaue thee but one therefore doe thou willingly keepe this day This is a reason of great moment and oftentimes onely vsed as being alone sufficient to mooue any honest heart to obedience In Paradise it was the maine reason to Adam and Euah Ye shall eate of all the trees in the garden but of the tree in the middest ye shall not eat it was the reason vsed to mooue the Israelites to let their land rest the seuenth yeare that the poore might haue some comfort
along life in this miserable world and yet remoueth to a Kingdome euerlasting that hee is not true of his promise 1. King 14. Doth any man thinke Enoch the lesse blessed because hee was taken away some hundreths of yeare sooner then others or doth he thinke it an vnhappines in the good sonne of Jeroboam for that he was taken away in his youth no more are they vnhappy or lesse blessed but so much the more whom the Lord is pleased to take away from the euils of this world to come as saith the Prophet Esay 57.1 Quest 2 Why doth the Lord rather promise long life to such as honour father and mother then any other blessing First because life is sweet and we are apt by nature to hearken to any thing to prolong life but this is generall and fitteth other commandements as well 2 More specially because children that honour parents may be said in some sort to prolong their dayes through that ioy wherewith they are affected when they doe well for as sorrow shortneth the dayes according to that of father Iaacob yee shall bâ—ing my gray head with sorrow to the graue Gen. 42 38. so ioy prolongeth them Againe by nourishing them in their necessity they prolong their dayes euen as young storkes so that it is most equall with the Lord to giue them this recompence in prolonging their dayes which also is an argument of force to moue to obedience and to make them flie disobedience seeing this is a death to their good parents and they are like the viper herein which as is thought is the death both of sire and dam in the breeding and comming forth into the world 3. Because the way to come to an estate of honour is giuing honour according to our prouerb qui nescit parere nescit imperare He knoweth not how to rule that knoweth not how to obey first Wherefore it is iust with God to cut off the disobedient that they may not liue to honour and to prolong the life of the obedient that they may come in their age to bee obeyed and honoured Quest 91. Which is the sixth Commandement or the second of the second Table Answ Thou shalt doe no murther Quest 92. What is here forbidden Answ All murthering of our selues or others and all approbation hereof either by command counsell consent or concealement secondly all iniurious actions tending to the prejudice of our neighbours life thirdly all railing and reuiling speeches fourthly all murtherous desires and affections of the heart as malice hatred and enuie fifthly all cruelty towards the creature which sheweth a murtherous mind in vs. Matth. 5.22 Explan The Lord hauing prouided for the vpholding of euery man in his estate and condition to preuent a confusion amongst the orders of men proceedeth here to take away particular abuses which if they should bee this order cannot stand and first the most horrible of all other murther the despoyling men of their liues Now because the Pharisees erred when they restrained the sinne here to the outward and compleat act of murther our Sauiour Christ reprouing this their absurd cleauing to the letter of the text I haue more largely according to his blessed direction set downe the sinne against this commandement It may well be referred to these fiue heads First actuall murther which is either of our selues or of other men 1. Thou shalt not murther thy selfe howsoeuer thou art pressed by teÌ„ptations of pouerty disgrace or other heauy crosses wherevpon the deuill is busie about thee and seeketh to driue thee to this desperate selfe-execution Thou shalt feare and neuer yeeld to so horrible an act whatsoeuer becommeth of thee And that thou maist the better bee preserued because the diuell preuaileth against many in these dayes and against some that haue formerly had a care to doe well I haue set downe heere the most effectuall meanes of preseruation in all assaults Forerunners of selfe-murther First take heed of all forerunners of these temptations as of pride and carying a higher saile than thy estate will beare for when a man commeth thus to be spent and must necessarily come downe and be laid open to the world according to his meanes his proud heart cannot indure to yeeld if by any meanes he may auoid this open debasement wherevpon Satan is ready and biddeth him murther himselfe this is plainely to be seen in many examples in our dayes Another forerunner of this is some notorious sinne or sinnes which are committed in secret but the conscience will not suffer to bee secret but accuseth for them and d then Satan layeth hold heerevpon pressing the threatnings of the Law and neuer ceaseth till he hath driuen a man to the desperate making away of himselfe These hideous sinnes are murther adultery periury apostacie or backsliding from the truth before imbraced and such like A third is generall security in matters of religion from which when the eyes come to be opened there ariseth an horrour and trouble in conscience which the Diuell further presseth to desperate selfe-murther Wherefoâ—e let euery man first be carefull to auoid these wayes Let him put on humility liuing rather in meaner fashion then he is worth let him watch ouer his hands and heaâ—t and tongue against muâ—thering against adultery and vncleannesse against lying and fo swearing and ouer his waies against backsliding and let him in all his dealings keepe a good conscience If thou shalt say I feare not this temptation I hope I shall keepe mee without this pensiue carefulnesse farre enough from it heare what the Apostle saith Rom 9. â—ee not high-minded but feare consider that thou art a man and if a man subiect to the like passions as the meanest worst of men if thou take not the better heed It is no wisedome to surfet the body then to seek a cure neither is it wisedome to let the enemy into the Citty and then to seek to driue him out againe In like manner it is no wise dome but great folly to put a mans selfe into the hazard of this desperation thinking then to be cured againe â— Labor for pitience Labour for patience in all crosses according to the example of thy master Christ if being a seruant thou be buffetted pinched with hunger and hardly intreated or being a childe art neglected of thy parents and discouraged or being a subiect thou art in danger through thy Princes displeasure consider not so much the greatnesse of thy crosse as the reward if thou haue patience consider the vanity of the most excellent things in this world the shortnesse of all crosses heere and the most worthy partners which thou hast both Christ and all the holy Prophets and Apostles to whose society it is ioy to be ioyned The want of this patience breedeth discontent discontent with the Diuels furtherance desperation and murther 3 Consider if at any time thou beest thus tempted that to murther a mans selfe is the most
sinfull course of life which they might haue amended in them by teaching charging reprouing and requiring better things at their hands and leading them on by a good example For this as hath been shewed is their dutie as it is to furnish them with things necessary for the bodily life and therefore as in the denying of these they which are vnder their gouernment perishing their blood shall be laid to their charge so is it when they deny them meanes necessary for their soules and much more if they giue them the poyson of bad counsell or bad example this murthering of soules shal be charged vpon them 3 Neighbours And lastly euery neighbour that giueth his neighbour drinke to make him drunken that stirreth vp one against another to sighting and quarrelling and generally if hee enticeth to any sinne or doth countenance and fauour and defend it to the heartning of a man on therein euery of these waies he is the cause of the destruction of his neighbour and shall answer as a soule-murtherer For this is taxed in Gods word as an high offence Habbac 2.15 Woe be to him that giueth his neighbour drinke that is to make him drunken and it is set downe as an height of sinne Rom. 1.31 Which not onely doe such things but fauour such as doe them And good reason seeing euery man is bound to keepe his neighbour as much as in him lieth from sinne otherwise he is censured as hating his brother For Thou shalt not hate thy brother in thy heart Leuit. 19.27 saith the Lord but rebuke him plainely â—nd not suffer him to sinne Oh then how shall hee answer it that prouoketh his brother to sinne without doubt hee shall be iudged as an hater yea a murtherer of his brother at the last day Quest 93. What is here commanded Answ Out of the loue that we beare to our neighbour as much as in vs lieth to preserue his life and health and specially the life of his soule by good counsell exhortations admonitions and the like Explan The duty here commanded ariseth from the consideration of the sinne forbidden for if it be forbidden to murther then it is commanded to saue life because he that saueth not life when it is in his power is guilty of murther Now as murther is either of a mans own self or of another man so the duty that we may be free from the guilt of any murther is to endeauour to saue both a mans owne life and the life of another man 1 To saue our owne life by flying in time of danger First then thou art here bound to preserue thine owne life by the vse of all lawfull meanes 1. In the time of danger flying from one place to another whether the danger bee by persecution as Dauid was indangered by Saul and therefore fled from him and as Athanasius an holy father of the Church hid himselfe a long time when he was sought for to the death by the Arians and as Eliah long before fled from Jezabel 1. King 19. or if the danger be by famine as Abraham Isaack Iacob Naomi and other holy persons haue commonly done or if there be danger by the plague the chiefe cure of which deuouring euill next to repentance is to change the aire and that speedily not in an opinion to be safe from Gods stroake but in obedience to his wil who would haue vs to preserue our liues by all lawfull meanes in the time of danger And a principall ground of all this is that commandement of our Sauiour Matth. 10.23 If they persecute you in one City flie into another and the speciall command vnto Eliiah in the time of famine 1. King 17. Gen 12. Gen. 20. and the Lords manifest approbation of Abrahams flying then comforting him and taking his part against Kings If it be demanded but may Ministers flie in the plague-time and leaue their people Answ That Ministers may flie in time of danger Without doubt they may if it bee Gods will to preserue themselues for the greater good of the Church whereas if they should harden themselues and stay amongst the infected there were apparant danger of being cut off and so to bee preuented of doing further good in the Church 2. By vsing lawful meane in times of sicknesse Esay 38.21 Secondly in the time of sicknes keeping thy selfe warme and taking such things as whereby thou mayest be freed from the matter of thy disease and by Gods blessing bee restored Thus Hezâ—chiah that was sick vnto the death is bidden to take a â—umpe of drie figs and lay it vpon the boile 3. To defend our selues with our best force Thirdly being set vpon by wicked men or by the enemy defending our selues with our best forces 4. By vsing lawfull recreation Fourthly by vsing lawfull recreation at lawfull times by some extraordinary motion of the body or otherwise chearing our minds and spirits with the vse of pleasant pastimes that are in themselues indifferent Such is shooting of which mâ—ntion is made in the holy Scriptures â— Sam. 1.18 He bad them teach the children of Israel to shoote as it is written in the booke of Jasher And Musicke Nehem. 7.67 Iudges 14 9. vnto which many were brought vp and propounding of riddles and the like But heere is no tolleration for gaming meerely for gaine which in stead of recreating distempereth the mind and body and is commonly accompanied with many foule sinnes To preserue another mans life 1. By almes-deeds Iob 3 9. For the life of another man This is preserued 1. By almes deeds where necessity doth require for thus Iob saith that hee had not seene any perish for want of cloathing c. and some there are in this danger continually vnlesse they be relieued and he that seeth it and hath wherewithall to helpe them but doth not if they perish is guilty of their death 2. To helpe in time of danger 1. King 18.13 2. By rescuing and helping a man in any danger as Obadiah hid the Prophets of the Lord in caues to saue them from Ahab and Iezabel in time of persecution 3 By patience and meâ—knes 3. By patience and meekenesse preuenting quarrels and bloudshed that doth otherwise often times follow The parts of this gentlenes and meekenes are 1. Soft answers when any meanes be vsed to prouoke vs Prou. 15.1 for a soft answer putteth away strife Dauids fury was calmed when Abigail came vnto him with gentle and pleasing words and without doubt seruants and children might escape many cruell blowes if they would frame their tongues to this soft answering 2. A stayed temper of affections whereby wee are not suddenly moued and for trifling matters neither doe wee keepe our anger as hath beene shewed already Be slow to anger and let not the sunne goe downe vpon thy wrath for thus is this dangerous sinne preuented which for want of this stayd temper many doe
holy Ghost 1. Cor 6.19.20 Explan Hauing shewed the sinne the vertue to be imbraced followeth which is to keepe as the soule and mind so the body and members pure and holy without any adulterous spot and staine of vncleannes and the reason is yeelded by the Apostle Your bodies are not your owne yee are bought with a price and your bodies are the temples of the holy Ghost If a man hath an house of his owne he may vse it as he thinkes good but if the pallace of some noble person or Prince be committed to his keeping to which that great person doth vsually resort he dareth not let it lie slouenly or vncleane no more will a Christian man or woman his body but keepe it pure for the great person of Gods Spirit who doth daily come to him as to his pallace and temple Wherefore when the Apostle would in short deliuer what the will of God is he saith This is the will of God euen your sanctification 1. Thes 4.3 and that yee should abstaine from fornication And distinguishing men into some married and some vnmarried he willeth them to bee all alike minded for this seeking by puritie to please the Lord. 1. Cor 7.29 Now that we may the better be preserued thus pure and holy consider first the parts and then the meanes The parts are modesty and sobriety Modesty is a decent and comly carriage of our selues in all things 1 Modesty wherin it standeth Iob 31.1 First in the eyes when they are stayed and not wandring as the adulterous eyes spoken of before but as Iobs tied by couenant and stedfast purpose of not sinning herewith Secondly in the countenance when it is bashfull and not impudent to expresse which maids were vailed in old time Prou. 7.11 Thirdly in speech when it is sparing for the harlot is a babler when it is submisse and low for the harlot also is loud and when with the best words and becomming a modest spirit in speaking of things shameful in themselues as is the phrase of the Scripture Adam knew his wife Euah 1. Tim. 2.9 Fourthly in apparrell when it is such as becommeth men and women fearing God not strange to the disguising of the person as the Courtiers at Ierusalem whose strange apparell the Lord threatneth Z ph 1.8 saying I will visit the Princes and the Kings châ—ldren and all such as cloathe themselues with strange apparrell not exceeding a mans degree and calling not light and vaine nor ouer curious as the apparrell of the daughters of Ierusalem against which it is threatned therefore That instead of a sweet sauor Esay 3.24 there shall be stinke in stead of a godlie a rent in stead of dressing of the haire laidnesse and instead of a stomacher a girding with sackcloth and burning in stead of beauty 2 Sobriety wherein it standeth Luke 21.34 2. Sobrietie is Christianly and temperately to carry our selues in the vse of meates and drinkes First by auoyding excesse Take heed least at any time your hearts be oppressed with surfetting and drunkennesse saith the Lord and when thou sittest downe to eate with a ruler saith Salomon if thou be a man giuen to the appeâ—ite Prou. 23 1. put thy knife to thy throate Secondly by honest mirth seasoned with some holy good speeches as the feasts were vnto which Christ was called and the eating and drinking together of the first Christians Luke 14. Acts â— 46. Thirdly by eating and drinking at fit times and not still euer as we are inuited by company or disorderly appetite for necessity and not for fashion for woe be to thee O land saith the Wise man when thy Princes ea e in the morning Eccles 10.16 Verse 17. Blessed art thou O land when thy King eateth in season for strength and not vnto drunkennesse Fourthly by a sanctified vse of meates and drinkes which is when prayer and thanksgiuing are vsed before and after them Meates God hath created to be receiued with thankesgiuing â— Tim. 4. â— 5 for euery creature of God is good and nothing is to bee refused if it be receiued with thankesgiuing for it is sanctified by the word and prayer If these rules of modesty and sobrietie bee obserued out of a conscience of puritie then all acts repugnant vnto these will much more bee auoided as being too grosse not onely for such as are Christianly but euen ciuilly modest and sober The meanes to be preserued thus pure and holy are either generall belonging to all or speciall some for married persons some for the vnmarried The generall preseruatiues are 1. To consider the neere vnion betwixt God and vs Ephes 5.30 Preseruatiueâ— generall so great is his loue as that hee hath married vs to himselfe insomuch as that he is our husband and wee are his spouse and as there is good reason he is most iealous ouer vs and cannot indure any impurity in vs if there be hee doth in the very instant of vncleannesse cast vs off as the members of an harlot 2. To consider that God is holy and pure and the Deuill an vncleane spirit vnto whom he is ioined in fellowship that sinneth by vncleannesse Iob 31.1 2. Cor. 7.10 Thirdly to tie and bind our selues by couenant and vowes from the occasions which as sparkles of fire doe light vpon the tinder of our corrupt nature as Iob I haue made a couenant with mine eies why then should I thinke on a maid otherwise where is that Christian care of not siâ—ning of which Paul speaketh What care 1. The speciall preseruatiues of single persons are First 2. Cor. 9. â— 7 Preseruatiues for single persons to beat downe the body and bring it into subiection as the Apostle did to bee abstemious especially from such meates and drinkes as inflate and lift vp the body and prouoke to fleshlinesse and in case of fleshly motions to pray heartily for grace against them as also did the same Apostle Secondly 2. Cor. 1â— to absteine from the company of a woman in priuate and alone and in the dark Gen. 39. as Ioseph with al speed went out from the presence of his mistresse who in this case tempted him Thirdly if notwithstanding these meanes thou canst not containe but art troubled with fleshly motions then flie to Gods ordinance which is the last remedy for single persons 1. Cor. 7.1 according to the doctrine of S. Paul To auoide fornication lâ—t â—uâ—â—y mâ—n haue his owne wifâ— and euery woman hâ—r owne husband This is the rule of Gods spirit therefore whereas in some sinister respect many young gallants in these times very incontinent yet wil not marry but rather burne in lust or wallow in the mire of vncleannesse with harlots because they are younger brethren or their parents be liuing and the inheritance is not yet come vnto them so that they cannot marry so richly or because they will not be tied to a wife
God as Dauid did of Ahitophel and Doeg who had most notoriouslie expressed their malice and as Eliiah did against the Israelites who had killed the Prophets and broken downe the altars Or before men as Paul doth of false teachers to the Galatians and so doth Peter and Iude giuing them disgracefull names that others might take heede of their company and being infected by them or before themselues in publike as Paul calleth the Galatians foolish Gal. 3.1 and bewitched And Esay the Israelites Princes of Sodome and people of Gomorrah Or lastly Leuit. 19.17 Matth. 18.17 in priuate reprouing offenders for Thou shalt rebuke thy neighbour for his fault and not suffer him to sinne And if hee heareth not thee tell it to the Church saith Christ complaine to the Gouernours of the Church from whom he may receiue due censure But it is offended in making such complaints vpon any either if it be but vpon coniecture and not apparant certainty or in doubtfull actions that may haue a better construction or out of malice or vaine-glory seeking by the disgrace of our neighbour to bring our selues into credit or lastly Iohn 8. being in as great or greater fault our selues for Hee that is without sinne amongst you saith Christ cast the first stone at her And hypocrite cast first out the beame which is in thine owne eye and then shalt thou see more clearely to cast the mote out of thy brothers eye The sin against this Commandement therefore is vniustly to detract from the good name of our neighbour by any meanes Deut. 19.17 First by vniust and false accusations and witnessing before any Iudge If any doth thus the Lord prouided That he should by the Judge bee done vnto as hee had thought to haue done vnto his brother and where it is concealed from men God will be auenged 2 Kings 22. Vniust accusations as in Naboths case against Ahab and Iezabil This is a double most hainous sinne a most high degree of taking Gods name in vaine when in his presence before his Vicegerent the false is witnessed and the height of sinne against this Commandement Secondly by accepting of sleighty witnesse against a man Deuit. 17 6. and the Iudges proceeding hereupon in sentence of condemnation for by Gods positiue law there must be sufficient witnesse of two or three when Pilate proceeded to iudgement against Christ in this case he made himselfe as guilty as the Iewes that falsely accused him Leuit. 19.16 Rom. 1.30 Thirdly by slandering and back-biting for Thou shalt not walke about with tales saith the Lord It is noted as one of the properties of such as are giuen ouer to a reprobate sense to be back-biters and much in complaining against this is the booke of the Prouerbs Such are worse then deuouring beasts and foules making a prey of men euen whilst they liue whereas others deuoure onely dead things Hee that hath an ill name wee say is halfe hanged the back-biter therfore that raiseth an ill name is halfe an hangman to his neighbour poysoning as with dead Cantharides with his venomous tongue the boxe of precious oyntment of his neighbour which is his chiefe treasure and with the sharpe Rasor of his tongue cutteth his throate and pierceth his sides as it were with swords and speares And yet this is a common practise in these miserable daies out of the same fountaine as to send forth the sweet water of blessing God so the brackish water of malediction or speaking euill of our neighbours But so much as thou falsly detractest from thy brothers good name before men is detracted from thine before God in heauen to the razing of it out of the booke of life which he hath written Exod. 13.1 Fourthly to haue a mans eares open to receiue false rumours and tales against a neighbour For Thou shalt not receiue a false tale saith the Lord. The slanderer is as the thiefe he that hearkens to him as the receiuer for if there were not some which delighted to heare and so did giue incouragcement there would be no carrier of tales Gal. 6.1 Prou. 11.13 Fiftly to be long-tongued and bee ready to blaze abroad the infirmities and slips of others for hee that is not carnall like Jsmael after the flesh but spirituall doth restore such by the spirit of meekenes The man of vnderstanding will keepe silence hee is a foole that seeketh thus to disgrace his neighbour He that is of a faithfull heart concealeth a secret hee is a slanderer that discouereth a secret Hard surmises 1 Cor. 4.4 Rom. 2. Sixtly in the heart to thinke and iudge ill of our neighbour without apparant cause or for some infirmities to passe sentence of iudgemēt against any man for Iudge nothing saith the Apostle before the time when the Lord wil lighten things that are hid in darkenes He is made subiect hereby to Gods iudgement that iudgeth another man Vaine-glory Seuenthly to be possessed with vain-glory and selfe-loue which is the fountain of all disgrace doing vnto our brother as Eliab Dauids elder brother out of an high conceit of himselfe and of his owne valour made base account of his younger brother Dauid and extenuated his worth When a man is puft vp saith S. Paul hence commeth strife enuy railings euill surmisings 1 Tim 6.4 Prou. 27.2 Wherefore Let another man praise thee saith Salomon and not thine owne mouth Such is the basenesse of a proud minde as that it will build vp the owne credit with the ruines of another mans and varnish it selfe ouer with oyle pressed from anothers credit euen to the vtter spoyling and tearing of it in pieces As he that without conscience seeketh to in rich himselfe out of another mans goods so is he whose tongue runneth ouer the world to rob his neighbours of their good name and to make all other men no body that himselfe onely may bee some body it was a speciall marke wherewith the false teachers amongst the Galatians were branded Against flattery Eighthly to flatter and sooth men contrary to the truth for aduantage praising him that is or may be beneficiall vnto thee or into whom thou desirest to insinuate thy selfe for thine owne benefit when he is not worthy any such praise or when the contrary is true of him As if a man should praise him for liberall which is vainely prodigall or couetous for wise and vnderstanding in such things as wherein hee hath little or no skill for deuout and holy when hee is negligent of holy duties and prophane for discreet when he is Machiauell-like politique for humble and familiar when he is base degenerous for ordering himselfe well in all things when hee doth palpably amisse in many things and like Gnatho in the Comedy swearing it to be true that Thraso saith how false soeuer Flattery is called in hebrew Chalac signifying either blanaus swooth and mollis soft because the flatterer vseth smooth and soft speeches
and deuise in his minde how to attaine them he is a sinner in the highest degree against this Commandement Marke 7.12 Verse 23. If his thoughts wherein he is delighted be adulterous hee is guilty of adultery if murtherous of murther and is defiled heereby according to that saying of Christ From within euen out of the heart of man proceed euill thoughts adulteries fornications murthers thefts couetousnesse wickednesse c. All these euill things come from within and defile a man All which serueth to help vs to a sight of our own spirituall deformitie whosoeuer is best amongst vs so that if the Lord should enter into iudgement with vs the holiest man were neuer able to abide it seeing he hath about him the flesh the root of bitternesse often euill motions though he striueth against them and some taking vp the heart with delight by their pleasing insinuation And thus the Law doth the office rightly to conclude all vnder sinne that we might all depend onely vpon Gods mercy for pardon and saluation Quest 105. What is heere commanded Answ To keepe our very hearts and mindes free from all euill motions and thoughts contrary to any of the Lawes and Commandements of God Explan The duty commanded here is our through sanctification not only in deeds but euen in heart and thought also as the Apostle prayeth for the Thessalonians The very God of peace sanctifie you throughout 1 Thes 5.23 and I pray God that your spirit and soule and body may be kept blamelesse vnto the comming of the Lord Iesus Christ The parts of this are mortification putting off the old man which is corrupt through deceiuable lusts and viuification Ephes 4.24 which is the putting on of the new man which after God is created in righteousnesse Iohn 3.5 and true holinesse It is otherwise called Regeneration or a New birth without which a man shall neuer see the Kingdome of Heauen Now of this new birth there be foure degrees or parts 1. The birth of a pure and holy minde hating sinne and louing the Law Rom 7.16 Verse 22. Verse 15. this was in Dauid Lord how doe I loue thy Law and all false wayes I vtterly abhorre and in Paul I consent to the Law that is good and I delight in the Law of God concerning the inner man and I hate the thing that I doe 2. Stirring and mouing in holy duties as a liuing man doth the actions of the liuing which a dead carcasse cannot doe Psal 34.12 This stirring of the regenerate is ceasing to doe euill and learning to doe well doing the duties of pietye towards God and of loue towards man 3. An earnest desire of food whereby this new life may be maintained 1 Pet. 2.2 As new borne babes desire the sincere milke of the word that yee may grow thereby 2 Pet. 3 18. A growing vp towards mans estate in knowledge and holinesse according to S. Peter Finally brethren grow in grace and in the knowledge of Iesus Christ Now the Law sheweth all this to be done but helpeth not to the doing and so leaueth a man destitute of all comfort that all conceit of righteousnesse in man might bee taken away his frailty and weaknesse might be acknowledged hee might despaire of his owne power and ability that he might be set a worke to seeke out of the Law meanes of fulfilling the Law and to become righteous before God And hitherto of the ten Commandements Of keeping the Law MY good child know this that thou art not able to doe these things of thy selfe nor to walke in the commandements of God and to serue him without his especiall grace c. Very fitly in this publike Catechisme after the setting downe of the particulars required by the Law we are put in mind of our owne weakenesse and disabilitie to performe those duties in any measure and therefore wee are sent to seeke from aboue a supernaturall assistance which may fight with our corruptions and helpe our infirmities not that we are thereby aduanced in this life to a total and perfect correspondence to the Legall rigor of these duties but that we may know that it is a greater strength then our owne naturall abilities which worketh in vs a sound and sincere though imperfect obedience in this life which is the Euangelicall performance of Gods Law atchieued partly by vs in our weake endeauours through grace and the rest by supply for vs by our Sauiours perfect satisfaction vnto the vtmost of the Law as more distinctly appeareth in the Questions following Quest. 106. Is any man able to keepe all these Commandements Answ No man vpon earth hath or can euer be able to keep them perfectly Adam onely excepted in the state of innocency and Christ who was both God and man Explan For clearing hereof we will deduce these Theses Thes 1. Man at the first able to keep the Law or positions Man by his first creation was able to keepe the whole Law without sinning for hee was made after Gods image which as is expressed by the Apostle is righteousnes and true holines Eccles 7.31 and God saith Salomon made man righteous his hart was full of diuine vnderstanding his will was altogether right his affections holy his power absolute to persist and continue such alwaies Thes 2. Man vnable to keepe the law Man as his nature now is cannot keepe the Law of God neither the whole nor any parcell thereof but is altogether corrupt his vnderstanding darkened his will crooked his affections impure and his best strength weakenesse towards the running the race of Gods Commandements Iob 14 4. And when the best meanes are offered of being brought into the right way he is apt to turne them into his owne corruption to the increasing thereof euen as the spider turneth all into poyson This corruption of nature is wel set forth by Iob Who can bring a cleane thing out of filthinesse so that mans nature now is filthines it selfe and so farre gone is it herein as Paul sheweth that speaking hereof in his owne person hee saith Rom. 7.18 In me that is in my flesh dwelleth no good thing The vnderstanding is so darke as that euen like as a blind man borne blind 1. Cor. 2.14 doth not see any light neither can hee the naturall man perceiueth not the things of God neither can he The will is so crooked as that in all things it is contrary to Gods will according to that saying Nitimur in vetitum semper cupimusque negata We are prone to that which is forbidden vs we long most for that which is denied vs. See an example in the corrupt Iewes Ezech. 3.11 vnto whom the Lord sending Ezechiel saith but they will not heare neither will they cease The affections are so impure as nothing is so good but he is apt to hate and impeach it nothing so vile but hee loueth it and is wedded vnto it
prayer purgeth all things and maketh them pure vnto the faithful Euery creature of God is sanctified by the word and prayer Prayer is a conuersing with God and the most heauenly and sweetest recreation of the soule belieuing whence it is that continuall praier thanksgiuing is commended vnto vs Pray continually 1. Thes 5 17. and in all things giue thanks and for the faithfull saith Dauid praise is comely 2. Of the exercises of the word of God it is spoken The Word of G d. 1. Pet 2.2 as of the food and nourishment of the faithfull soule Desire as new-borne babes the sincere milke of the Word that ye may grow thereby And againe Let the word dwell plenteously in you Col. 3.16 euen as good blood and iuyce in the body to make it thriue and grow It is a pore weake constitution that is not hungry and taketh no delight in the meate and drinke and it is a poore weakly soule neuer like to grow to any good that hungreth not after the Word and receiueth it without appetite The word is the sinewes and strength the prop and stay of faith it is the light to guide all the holy affections hereof that they erre not and the heauenly riches making it most precious It must needs be a crazed weake house that hath no repairing and he must needs wander much that wanteth light and grow poore that spendeth daily and hath nothing comming in so that faith that is not repaired by reading hearing and meditation is very ruinous if it wanteth this light it wil erre if something commeth not in daily out of this treasury it wil be very poore and starued Lastly for the Sacraments these doe more sensibly conuey Gods promises to our hearts whilest we apply to vs the outward washing of bodies for the inward clensing of soules and bodies and whilest we feele and taste the flesh and bloud of Christ of which in preaching we heare with the eare euen as Thomas was confirmed when hee fâ—lt the sides and hands of Christ crying out My Lord and my God Quest 113. What is Prayer Answ It is a lifting vp of the heart vnto God onely in the name of Jesus Christ according to his will in full assurance of being heard and accepted at his gracious hands Of Prayer Explan In the short Catechisme vpon the declaring of our inhabilitie to obey God without his speciall grace there is very opportunely inferred the meanes to call for and obtaine this heauenly treasure of grace namely diligent Prayer and thereupon is the young Scholler in Christs Schoole bidden to repeate the Lords Praier as the direction and aime for asking of our heauenly Father all particular graces Wherefore I heere enter vpon that part of Catechisme which concerneth prayer and because that vnlesse wee know what right prayer is and what is the necessitie of praying and when and where it is to bee made we shall not bee so disposed hereunto as wee ought I haue thought good first to handle these things in generall and then to come nearer to the patterne of prayer prescribed by our Sauiour Iohn 4.24 First I say that prayer is a lifting vp of the heart because that if all the best words in the world be spoken without the lifting vp of the heart it is no praying but a saying of the words which a Parret may be taught to doe God is a spirit and they which worship him must worship him in spirit and in truth Moses prayed thus without the vttering of any words and the Lord said Why cryest thou vnto mee Exod. 14.15 as though lifting vp his heart euen when he vsed no voyce he had made a loud crying sound in the Lords eares according that old Distick Non vox sed votum non musica chordula sed cor Non clamans sed amans clamat in aure Dei Not shrillest voyce but silent vowes Not strings sweet sounds but heart that bowes Not mounted cryes but flames of loue Pierce through the eares of God aboue 1. Sam. 1.20 Such also was the prayer of Hannah which preuailed shee spake in her heart her lips onely mooued But there is a time when the voyce also must be vsed as in the presence of others that they may be edified and ioyne in prayer also and vpon euery other occasion of solemne praying when the vtterance commeth from the heart and spirit though we be alone most priuate the voyce is well vsed if it be not Pharisaically to boast of our deuotion in the eares of others neere about vs. For Christ himselfe being retired and alone prayeth with words Fatheâ— if it be possible let this cup passe from me Matth 26.39 Iohn 17. And for his Disciples whom he was to leaue he prayeth in many words for their custodie for their vnity and for the glorifying of God by them The heart lifted vp therefore with words or without words is true prayer but words without an heart are not so In stead of â—â—aving this is prating and a great abuse So do Laick vnlearned Papists saying many prayers vpon Beads placing deuotion in the labour of the lipps and scoring vp by dozens mumbled-vnknowne shredds of Latin and many of our common people in their morning and euening deuotion beeing drowzie or hauing mindes taken vp with other businesse in the very time doe with their words beate the aire in vaine and deceiue God of his dutie Prayer to God alone I adde further that prayer is a lifting vp of the heart to God alone because it is a part of his peculiar worship and he is robbed and his glory is taken and giuen to another when prayers are made to any other besides the Lord. It helpeth not that is said men vpon earth do pray one for another as the Apostle Ephesians and Thessalonians to pray for him and the sicke are directed by Saint Iames to pray the Elders of the Church to pray for them For though we haue examples of requesting the liuing to pray for vs what one example is there to doe the like to the Saints in heauen There is not one What direction is there in all the Scriptures Verily none at all Psal 50.14 Deut. 6 13. And as for imploring of aide Call vpon me saith the Lord in the time of trouble and Thou shalt worship the Lord thy God and him onely shalt thou serue but for calling vpon any other not a title in all the Bible to warrant it Esay 63.16 Lastly what hope is there of praying to any other Surely none for Abraham is ignorant of vs and Israel doth not know vs saith the Prophet no more for ought we can tell for certainty doth the blessed Virgin Mary not the holy Apostles Peter Paul c. A frantick or at least an idle and addle part is it then in any to pray to Saints or Angels there being no wel-grounded hope of good thus to bee attained and infinit danger at Gods
acknowledge it and to ascribe all honour and glory vnto it whether we speake of thy titles behold thy creatures and works of prouidence or receiue any of thy blessings or whether we be conuersant in the exercises of thy Word and Sacraments or of any other diuine ordinances And againe whereas thy name is vsed as vnholy by prophane worldlings vindicate and deliuer it from such abuses and make vs to stand for the maintenance of thy honour against such And lastly prouide for the preseruation of the same from being vsed as a common thing working in all thy people an holy consent to hallow it together abstaining from all common and base vsage thereof 1. The supplication 3. For the scope of this petition as euery one of the other it containeth a supplication a deprecation and a thanksgiuing The supplication is that we and all the people of God may glorifie the holy name of God in our affections louing him with all our hearts with all our soules and with all our might fearing him aboue all putting our trust only in him in our deuotion with pure minds lifted vp to him only to pray and in our speeches swearing rightly and reuerently by his name and neuer making mention of him but wirh high reueuerence lastly in all naturall and ciuill actions seeing hearing eating drinking labouring recreating buying selling and conuersing and dealing one with another doing these not as men led by sense only but by religion eating and drinking moderately and with thanksgiuing seeing and hearing of Gods works with vnderstanding and praising his power his wisdome and his iustice and mercy labouring and working the thing that is good as in Gods presence recreating with moderation and not according to the sway of voluptuous and vaine minds and in all our contracts and dealings following the rule of iustice and equity in the feare of this great God And this in briefe is commanded by the Apostle Whether yee eate or drinke or whatsoeuer yee doe 1. Cor. 10.31 doe all to the glory of God And if in some of these things onely wee giue glory to God and not in them all we come short of that which wee are here directed to striue after We honour God with our lippes but our hearts are farre remooued from him whilst we performe workes of deuotion outwardly but haue hearts void of this loue feare and trust and liues irregular swaruing from iustice temperance and the feare of God and tongues let loose to curse and blaspheme God or else wee honour men more then God whilst wee follow iustice temperance and sobernesse and speake reuerently of Gods name amongst men but are cold and seldome or corrupt in our deuotion So that this one short petition comprehendeth the three former Commandements of the Law and herein we craue that we may be able to doe whatsoeuer we are therein directed vnto 2. The deprecation The deprecation is against the sinnes in these Commandements forbidden contrary to the duties before spoken of with an acknowledgement of our transgressions and weakenesse through which wee daily offend herein sighing after more perfection and strength of grace Wee acknowledge therefore here our selfe-love and loue of the world feare of men and trust in armes of flesh our corrupt worshipping of God our neglect of his worship our errours in speech to the dishonour of his name cursings swearings periuries neglect of vowes and giuing Gods honour to creatures swearing by them and our errours in action not being moued with diuine meditations beholding Gods works being intemperate in meates and drinkes and not following that iustice and feare of God in our dealings that wee ought to doe and for strength to ouercome all these our corruptions we pray 3. The thanksgiuing The thanksgiuing is for these corruptions mortified and purged and for contrarie graces reuiued and setled to the praise of Gods name when wee find to our comfort that the Lord hath set vp in our hearts some measure of this loue feare trust made vs deuout worshippers of God and reformed in some measure the errours of our speeches and actions in which notwithstanding wee must take heed that wee doe not glory and boast our selues least wee fauour of the proud Pharisie but to giue God onely all the glory 1. Tim. 2.1 Likewise wee praise God here for his grace in other men by whom his name hath also glorie whilest they consent in things together with vs to the honouring of God For this is also commanded as to pray for others so to praise God for others I exhort that first of all prayers and supplications and giuing of thankes be made for all men For this cause of old they that were led by the Spirit of God did praise his name ouer the graues of Martyrs for his grace giuen vnto them shining so much to his glory though since it hath been turned into praiers for them being dead and to them and it is an euident want of the Spirit of God and of the presence of the lying Spirit to maligne such as seeke thus to liue to Gods glory and to discourage them and to speake all manner of euill against them as is the manner of many now adaies seeking by their checkes and taunts to quench the sparkes of zeale which are kindling in the hearts of others especially of vnderlings Out of your owne mouthes shall yee bee iudged yee euill and wicked seruants to the highest seeing with your mouthes ye speak the words of Gods praise for grace in others and with the same mouthes ye pricke their sides as with swords to spill if it were possible all warmth of grace out of them Now all this is in the first petition the supplication wee pray thee let thy name be hallowed the deprecation wee pray thee let not thy name be vnhallowed or haue dishonour done vnto it the thanks-giuing wee thanke thee for disposing vs to the magnifying and giuing glory to thy name for thy grace and goodnesse and so let thy name be hallowed Quest 124 In the second petition what doe you desire Answ That the number of true belieuers may be daily increased that Gods Kingdome of grace may bee enlarged and his Kingdome of glory hastened Acts 2.23 Explan According to the method propounded I consider first the order of this petition it goeth before this Thy will be done to teach vs that no man can rightly doe the will of God and please him vnlesse he be of his Kingdome and deliuered out of the Kingdome of darknesse by faith and the Spirit of Sanctification He shall doe his will indeed as a vessell of wrath being ouer-ruled by his Almighty power as the Deuill doth Gods secret will but not as a vessell of mercy out of a good heart to be accepted as the Angels and Saints in heauen For when the wicked Iewes had crucified the Lord Iesus it is said that they had taken him being deliuered by the determinate counsell and
disanull them and against all defects if there be any in our lawes and neglect of the execution that the defects may be supplied the execution of good lawes better lookt vnto for the furtherance of Gods kingdome Hinderances of Gods kingdome in the ministry In the ministery there may bee also many hinderances of this kingdome against which we pray 1. Ignorance and vnaptnesse to teach for euen as the childe without milke perisheth and hauing too little languisheth so the poore soules of men vnder ignorant ministers or such as be vnapt to teach them doe perish and decay Hos 4.6 1 Tim. 3. 2 Tim. 2.15 My people perish saith the Lord for want of knowledge and a Bishop saith the Apostle must be apt to teach he must know to diuide the word of truth a right 2. We pray against heresie in them whereby the milke of the word as with poyson is corrupted and turned to the destruction of soules Of this hinderance S. Peter speaking 2 Pet. 3.16 saith that there bee many hard places in the Scriptures which the ignorant and vnstable peruert vnto damnation And like vnto this are prophane and vaine bablings which by the Apostle are compared vnto the Canker and Gangreene tending to the destruction of the body Wherefore wee pray 2 Tim. 2.27 that no such preachers may creepe in or be suffered in the Church as doe teach hereticall opinions vainely and prophanely handle the holy Word to the disgrace thereof amongst the hearers 3. Wee pray against idlenesse in Ministers taking the fleece and fat of the flocke but through lazinesse and carelesnes suffering the wandring to be out of the way the feeble without pasture and the diseased and weake without cure and exposing all to the rage of the deuouring Wolfe If hee that hath the keeping of a tower against the enemy committed vnto him and a reward therefore shall sleepe and neglect his charge he is worthy of death by the Martiall Law and he that taking wages and hauing any worke committed vnto him if through sloath he doth it to halues or to quarters he is worthy to bee punished as a thiefe So and much more they which take charge of soules and wages therfore a spirituall worke in hand and hire to doe it and yet are sloathfull and giuen so much to their ease as that they labour not in this worke by preaching praying exhortation yea and by good example of life shall answer as theeues and robbers and vndergoe the vtmost of Gods Law Wee pray heere that if there be any such O vtinam nusquam they may bee diligent or else speedily remoued and more painfull and faithfull placed in their roome 4. Wee pray against wickednesse in the life and conuersation of Ministers for a Bishop must be vnreprouable Leui had both the Thummim and Vrim committed vnto him 1 Tim. 32. When wicked ministers are wicked liuers though they teach things good and the way right yet such a cloud is cast ouer their doctrine that it shineth very dimly and few or none see to follow after it when like Images shewing the way they are seene to stand still without motion they are held as idols to be teachers of lies and what they shew is not imbraced Particular hinderances of Gods kingdome The particular hinderances of Gods kingdome are such as be in euery priuate person in particular These are first Infidelity and vnbeliefe whereby the dore of the heart is shut vp against the Lord that hee cannot rule there as King Heb. 4.2 Where vnbeliefe was it is noted that Christ could doe no great matters Lydiu had her heart opened before that the power of godlinesse wrought in her The Iewes are noted to haue had the world without profit because their hearing was not mixed with faith Faith was the first thing which Satan vndermined in our first parents to beat downe Gods kingdome it is the first thing wherin Paul laboureth with King Agrippa to make him a member of Gods kingdome As all things are possible to faith so it is impossible that any good thing should be with vnbeliefe Wee pray therefore here against this vnbeliefe that the Lord would open our hearts to belieue his word and all the promises and threatnings therein contained 2. Impenitency and hardnesse of heart whereby the mind is without relenting for sinne and reioyceth rather heerein and as the hand by often handling of hard things becommeth daily more hard and insensible so by sinning the conscience becommeth more hard and without sense or remorse for sin Luc 3. Wherefore when Iohn would prepare the way for the Kingdome of Christ hee preacheth repentance the putting away of this hardnes in sinning Esa 66 2. and when the Prophet Esay would describe such a man as with whom the Lord doth dwell to rule and raigne in him he saith that he must be humble contrite spirit and tremble at his word Wee pray then heere that the Lord would take away the heart of stone out of vs Ezech. 11.19 and giue vs an heart of flesh as he hath promised so that the power of sinne may be shaken we may tremble for sinne past and resolue vpon newnesse of life for the time to come as good subiects of Gods kingdome 3. Any one raigning sin which is when the soule is quiet in some priuate secret sinne and doth not striue earnestly against it For let it be neuer so small if there be a willing going on in it it is a raigning sinne and God cannot reigne in that heart Let not sinne therefore saith the Apostle Rom. 6.12 raigne in your mortall bodies Eph. 5.14 Hee that promiseth to the enemy of the Land but one peny or one egge towards his maintenance to inuade the countrey is no good subiect to his Prince no more than hee that promiseth horse man and armour neither is he a good subiect of Gods kingdome that resteth and without checke nesteth in lying in petty swearing in vaine talking or euill thinking and fighteth not against these Awake thou that sleepest stand vp from the dead and Christ shall giue thee life if thou sleepest in any sinne thou art without life out of the Kingdome of light 4. Negligence in superiours towards inferiours in parents masters or the wealthy towards the poore children or seruants suffering them to sin leauing them vntaught forbearing to admonish them to further Gods kingdome in them Leuit. 19.17 For if it be a sinne of neglect in any man to let his familiar friend to sinne vnreproued much more is it in such as haue some authority annexed vnto their persons they sinne against that Charge Thou shalt plainly rebuke thy neighbour and not suffer him to sinne 5. We pray therefore that all gouernours of families may shake off negligence towards their charges and though it be painfull vnto them labour to further Gods Kingdome in their families and that the rich in disposing the liberalities
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
3. We pray for faith whereby to belieue Supplicat 3. that the will of God reuealed vnto vs in his will and to apply his gratious promises to our owne soules for knowledge will not profit without faith without the Spirits teaching of vs as hee taught Peter when to his commendation Christ saith Math. 16.16 flesh and bloud hath not reuealed it vnto thee but the Spirit of my Father which is in heauen Nay to beleeue is to do the will of God for this is the will of the Father saith Christ Iohn 6.4 that yee beleeue in him whom hee hath sent 4. We pray for power to obey the holy will Supplicat 4. and commandements of the Lord now this obedience is both actiue and passiue in doing and suffering Actiue obedience is both gederall and speciall Generall is our sanctification for this is the will of God saith S. Paul euen your sanctification 1 Thes 4.3 leading an holy iust and good life holy by praying reading hearing of the word and meditation as it is commanded 1 Thes 5.27 Psal 1. pray continually and in all things giue thankes and Blessed is that man which doth meditate in the law of God c. iust Psal 15. by righteous and equal dealing with all men as he which shal dwell in the Tabernacle of the most high is vncorrupt in all his wayes good by beneficence and workes of charity towards the poore as warning is giuen to rich men to distribute 1 Tim. 6.17 and giue vnto the poore Speciall obedience is in workes of our speciall callings as we are Princes gouernours or subiects ministers or people husband 1 Cor. 7.10 or wife father or childe maister or seruant of these it is commanded Let euery man remaine in that vocation wherein he is called And more particularly the King and magistrate are set for the praise of the good and the punishment of euill doers Rom. 13. the people must bee obedient to the magistrate Eph. 6. The father must bring vp his childe in the information and feare of the Lord children must obey their parents and likewise for the rest 1. Tim. 3. Coll. 3. Of this obedience there be fiue rules Rules of obeying Gods will and mans Eph. 6.1 Verse 7. Acts 4. 1. Obey Gods will absolutely for himselfe obey man only in God and for God therefore it is added Children obey your parents in the Lord and Seruants obey your masters as seruing the Lord. Esa 29.13 And when men command any thing against the will of God the example of the Apostles is to bee followed obeying God rather then man 2. Obey God in the manner as well as in the matter which he commanded for he is wisest and knoweth best what will please himselfe Otherwise in vaine doe yee worship me saith the Lord. And thou shalt not make any grauen Image to worship the Lord by Obey God in all the matter by him commanded and not in something of thine owne inuention Esay 1.12 as Saul and Peter lest it be said Who required these things at your hands Math. 12. 3. In doing the workes of piety let them giue place if necessity calleth to a work of charity as to thy neighbours house being on fire his Oxe or other beast being fallen into a pit vpon the Sabaoth day 4. Let the workes of thy priuate calling giue place to workes of a publike calling and generall if thou bee labouring vpon the sixe dayes the Lord calling to his house by appointing solemne meetings to his worship thou must leaue thy worke Leuit. 23. and attend vpon the Lord there Thus feast of the Passeouer was kept vpon the sixe dayes the feast of Tabernacles of â—â—â—st fruits purim and when the Lord called to any fasting c. 5. The workes of a generall coÌ„mon calling must giue place to the works of a speciall vndoubted calling being contrary if a man at any time hath such as Abraham had to kil his own sonne the man whom the Prophet bad to smite and wound him and the Prophet that was forbidden to eate bread in the place of Ieroboams Idolatry 1 Pet 2.15 Passiue obedience is in bearing patiently according to Gods will whatsoeuer is his will to lay vpon vs This is the will of GOD saith Peter that by well doeing yee put to silence the ignorance of foolish men speaking of subiection to the Tyrants of those times and to seruants being wrongfully punished hee propoundeth this comfort If any man for conscience towards GOD indureth wrongfully Verse 19. that is thanke worthy If any man therefore grudgeth and be impatient hee doth against the will of the LORD Now that all our obedience may the better bee accepted it must haue these three properties 1. Chearefulnes and readines it is spoken of as a thing taxed in Cain that in processe of time he came to doe sacrifice Obedience acceptable Gen. 4. 2 Cor. 8. Iam. 1. and God loueth a cheerefull giuer saith Paul he loueth one like to himselfe who readily bestowerh vpon such as aske vpbraiding no man It is not therefore sufficient to obey eyther in doing or suffering when we must needes and are pressed hereunto but we must willingly and cheerefully obey euen in bearing any crosse wherefore He that will be my Disciple saith Christ Matth. 10. must take vp his crosse and follow me 2. Sincerity which is heartily and from the Spirit approuing our selues to God and not affecting the applause and praise of men for thus our obedience will be all lost labor Esa 1. Matth. 6. as that of the Iewes and Pharisies 3. Vniuersalitie which is in all and euery particular thing Marc. 6. for Herod did many things and yet was reiected because he disobeyed in one thing but Iob is approued obediently professing his subiection to God though he should yet aggrauate his misery and kill him 2. The deprecation against all disobedience to the will of God and this is first rebellion an obstinate offending against the knowne will of God when Saul offended thus The deprecation 1 Sam. 15. Psalme 19. his sinne is censured as rebellion This made Dauid so earnestly to pray against this presumptuous sinning Deprecat 2. 2 We pray against prophannesse which is a base estimation of holy duties Heb 12.16 making no more reckoning of the Word of God then of Aesops Fables This is set forth by Esau's example who sold his birth-right for one messe of pottage and is forbidden to all men Vnder paine of being depriued of Gods blessing when we shall seeke it with teares Deprecat Esa 29.13 3. Wee pray against hypocrisie whereby men draw neere vnto God with their lips but haue their hearts estranged from him doing duties which the Lord requireth but not with that vprightnesse This maketh God an Idoll and his worship odious it causeth blasphemy against his holy Name and ruine of many soules who seeing
humiliation and repentance before God his wrath bee turned away So that man may for his part forgiue trespasses and yet they may be retained still before the Lord and on the contrarie side though man will not forgiue through the hardnesse of his heart the trespasse may be forgiuen before the Lord the trespasse being acknowledged and pardon craued or if there be ability satisfaction offered and the heart being turned thorow a purpose of not offending any more 3. For the scope of the Petition in the supplication What we pray for wee pray for the forgiuenes of our sinnes and whatsoeuer tendeth hereunto and to make vs iust and righteous in the presence of God Wherefore wee craue first the knowledge of our sinnes that we may vnderstand the infinite number of our offences and our wofull case in regard of them for without this knowledge the tongue may pray for the pardon of sinne but the heart cannot Hee that knoweth not himselfe to be sick cannot seeke for remedy to cure his sicknes neither can he seek to fortifie himselfe against the enemie that knoweth not the danger wherein hee standeth no more can a sinner seeke remedie against his sinnes if hee bee ignorant of them The Church of Laodicea is censured for saying that shee was rich and wanted nothing when as the holy Ghost testifieth saying Reuel 3.17 Thou knowest not that thou art poore wretched miserable blind and naked And many poore and miserable soules through ignorance not seeing this say forgiue vs our trespasses but cannot pray it because they know not that they haue any such need of forgiuenesse Prou. 28.13 Secondly wee craue grace to acknowledge our sinne For Hee that confesseth and forsaketh his sinnes shall haue mercy but hee that hideth them shall not prosper All men that know their sinnes doe not confesse them or if they doe they will not confesse and put away their beloued speciall sinne but rather seeke to iustifie themselues in them because all men are sinners and in many things we offend all But such craue not the pardon of their sinnes so as that they may bee in hope to speede the confession and putting away of all sinne onely haue a ground to build comfort vpon When there was sinne in the congregation of Israel specially noted Ioshua 7.10 but in one Achan Ioshua could not be heard without remouing it first much lesse can that man be heard to haue his sinnes forgiuen that loueth any one sinne though it be most secret and small and laboureth not to put it away from him Ought this confession to be before the Lord onely and not vnto men also In some case it ought to bee before men who are wise and holy viz. when our mind is inwardly troubled and wee cannot by our selues find any ease or comfort confessing them vnto the Lord Iames 5 16. In this sense Saint Iames willeth vs to acknowledge our faults one vnto another But to doe this vpon absolute necessity as if there were no saluation without it and to performe it not vpon particular grieuance of conscience but for formality at a certaine time in the yeare which the Papists call the time of Shrift and to confesse before the Priest al our particular sins with the circumstances is superstitious and auaileth not but to make way for more licentiousnesse as experience teacheth and to establish the Popes Hierarchy ouer the world and to the increase of his reuenues by buying pardons Thirdly we craue grace to be truly humbled for sinne that in the sense of Gods curse due for it Rom. 7.14 Matth 11.28 wee may crie out with the Apostle Miserable man that I am who shall deliuer mee from the body of this death Come vnto me saith the Lord all yee that are weary and loaden and I will refresh you If any man therefore commeth to aske forgiuenesse of his sinnes and is not humbled for them but is without a contrite spirit to offer in sacrifice vnto God he cannot pray to speed but is still in his sinnes Rom. 4.25 Fourthly we craue iustification through the death bloudshedding of Iesus Christ who was deliuered to death for our sinnes and rose againe for our iustification that the Lord would not therfore require our sinnes at our hands either holding vs guiltie or punishing vs therefore in this world or in the world to come but that the sacrifice of Christ may be a perfect attonement for vs and his precious blood effectuall to clense vs from all sinne Now of this iustification there are two degrees the first whereby of sinners wee are made righteous in the very act of our conuersion the second whereby our daily infirmities and failes are done away and wee are still notwithstanding them reputed righteous The first we pray for and desire to be confirmed in it through Gods grace that our estate may be comfortable the second wee pray for as wee haue need to preserue our peace and comfort when wee view our estate before God Euen as a bankrupt debter finding great fauor with his creditors to forgiue his great debts and being ready still daily through his extreame want to run vpon the score againe is a daily sutor for mercy vnto them to continue this their fauour in forgiuing all Fifthly wee pray for loue and charity towards our neighbours through which wee may bee ready to forgiue them their trespasses against vs for our heart naturally is a corrupt fountaine and wee are implacable when wee are offended especially if it be spitefully done against vs or by an enemy Wherefore wee pray that when wrongs are done vnto vs we may consider how much and often wee haue offended the Lord to what griefe of his holy Spirit and with what hatefull hearts preferring Sathan and his seruice before the seruice of the heauenly Maiesty that as we would notwithstanding haue all this forgiuen vnto vs wee may frame our minds to forgiue the greatest offences against vs hee which hath done them acknowledging his fault Thus Christ being asked Should I forgiue my brother if he sinneth against me seauen times in a day Matth 18.21 answereth If he turneth againe and saith it repenteth me I say not vntill seuen times but vntill seuenty times seuen times And for this cause he bringeth his Parable of the Lord forgiuing ten thousand of talents to his seruant but finding him with rigour to exact the hundreth pence due vnto him from his fellow-seruant shewing hereby how vaine all our prayers are for the pardon of our sinnes against God if we refuse to forgiue the sinnes of our fellow-seruants against vs. Let no man therefore deceiue himself by keeping malice and seeking reuenge vpon men for wrong done vnto him but through loue let him forgiue all for if there be not this loue towards his brother there is no loue towards God and then it is sure that God beareth no loue towards him his loue of God being an inseperable reflexion of
the death of Christ from all sinne for blindnesse spirituall expelled for hard hearts mollified and for the extreames and barres of grace despaire and presumption remoued for loue abounding where offences against vs a bound and for malice banished and purged out of vs. Psalm 32. Blessed is the man whose sinne is couered and to whom the Lord imputeth not sinne Hee therefore that is made partaker of this cannot but blesse God againe yea all the Saints in heauen do euer without ceasing sing of this Reuel 5.9 Thou wast killed and hast redeemed vs to God by thy blood out of euery kindred tongue people and nation and hast made vs vnto our God Kings and Priests and we shall reigne vpon the earth c. The supplication therefore is Forgiue vs our trespasses Let none of our sinnes euer come in remembrance against vs but be washed away in the blood of Christ the deprecation let nothing hinder but that thou maist forgiue our trespasses the thanksgiuing thou hast turned our hearts and forgiuen our trespasses wee praise thee therefore and this alike concerneth the whole law Quest 129. What pray you for in the third of these which is the sixth petition of the Lords Prayer Answ That the Lord would not suffer vs to be carried away by the temptations of the world the flesh or the deuill to the committing of sin but that he would deliuer vs from the euill of all temptatious both sinne and damnation Explan For the order of this petition it is added vnto the former made for our soules good so that there be two petitions for our soules and but one for our bodies teaching vs that our care for our estate spirituall before God ought to be double to our care for things temporall and of this world And good reason because the soule liueth for euer the body but a short time the things of the soule are permanent and lasting euer to the comfort of it the things of the body are slitting and fade soone away Lastly the soule is most excellent and of more worth then the whole world the body is base euen as the dust of the earth from whence it was taken and vnto which it shall returne againe So that they do foulely forget themselues which care altogether for the body and take little or no care for the soule when it is poore miserable and naked as is the manner of most men 2. This petition is immediately subioyned after the other crauing the pardon of sinne to teach vs that this is not the only care of Christians to seeke to haue sinne pardoned but they ought as earnestly to striue against sinne and to resist it for the time to come according to the warning giuen by Christ Goe thy way sinne no more least a worse thing befall thee He that seeketh for the pardon of his sinnes and not to subdue and mortifie them is like vnto a prodigall spend-thrift who is no whit the richer though he receiueth much for in like manner though he talketh often of the pardon of sinne and prayeth for it he is destitute and miserable through sinne his prayers not being heard but turned into sinne 3. After that we haue prayed for the pardon of sinne wee pray against temptations tending to sinne being hereby taught that a Christian mans life is a continuall warfare and when one enemy is ouercome and vanquished hee must prouide to incounter with another Wherefore Saint Paul speaking of this estate saith We wrestle not against flesh and bloud but against principalities against powers and against worldly gouernors c. Ephes 6 12. Euen as they which are besieged in a Towne or Castle into which the enemy attempts the entry haue not sufficiently defended themselues if some times they haue beaten backe their enemies scaling their walles or making breaches to come vpon them but they must continually prouide to do the like if they will saue their hold So in the spirituall warfare the enemies must be continually watched against and resisted otherwise we shall bee taken and spoiled of our soules If any man findeth no such need of preparing to resist he is dangerously sicke of a spiritual Lethargy some inchanting Circe hath him at his pleasure hee is sure enough for comming to his heauenly country Let all men therefore awake and seeing their danger keepe watch and ward ouer their soules 2. For the meaning of the words Temptations of diuers sorts Temptation is either that whereby God tryeth man searching and prying into his heart to see whether it be vpright as Dauid prayeth Trie mee O Lord and prooue mee and thou shalt find none iniquity in mee or giuing him some hard commandement as vnto Abraham to kill his sonne and to the young man in the Gospell to sell all that he had and to giue it to the poore or sending him some grieuous affliction which Iames calleth temptation Iames 1.2 willing vs to count it exceeding ioy when wee fall into sundrie temptations Psalm 95. 2. Temptation is that whereby man tempteth God of which the Psalmist complaineth they tempted in a proued mee and saw my workes that is by murmuring and refusing to belieue and to rest vpon Gods prouidence without seeing euident present signes of his power and goodnes and thus whosoeuer saith in his heart God regardeth not or God cannot or will not helpe in the time of necessity tempteth God Matth. 4.7 Againe there is another tempting of God by aduenturing vpon apparant danger without warrant according to which Satan tempting Christ to cast himselfe downe from the pinacle of the Temple he answereth Thou shalt not tempt the Lord thy God 3. Temptation is that whereby man tempteth man seeking to circumuent him Matth. 22.18 by trying him with politique deuises thus the Pharisees are said to haue tempted Christ for Why tempt ye 〈◊〉 yee hypicrites saith the Lord 4 Temptation is that whereby man tempteth himselfe his corrupt heart alluring and drawing him on to sinne according to that of Iames Iames 1.14 Euery man is tempted when he is drawne away by his owne concupiscence and iâ—â—â—iâ—â—d Genes 3 Matth. 4. 5. Temptation is that whereby the deuill tempteth man and prouoketh him to sinne as hee did Euah in Paradise and attempted against the Lord Christ For these two last temptations of the flesh and deuill we desire here to be deliuered from the third we pray to be kept in the fourth petition from the second in the second petition from the first wee doe not pray to be kept but rather that the Lord would trie vs and vse all meanes which hee seeth best to further our sanctification Lande vs not thus we pray because that howsoeuer the deuill tempteth and the flesh tempteth without being set aworke by the Lord yet if hee be pleased not to leade vs into temptation we shall be safe from danger Now the Lord is said to leade into temptation To leade into temptation what
1. By forsaking and with-drawing his grace without which as a lame man going with stiltes falleth if they be taken from him so euery man falleth and is vnable to stand in the day of temptation 2. By leauing a man to his owne lustes by which as by a violent streame running downe a steepe hill hee is carried quite away 3. By deliuering ouer to Satan for the punishment of former notorious sinnes who hardeneth more and more in all wickednes as he did Pharaoh and King Saul But deliuer vs that is withdraw not thy grace from vs for the time to come leaue vs not to our owne lusts neither deliuer vs ouer to satan to be hardened as thou mightest iustly doe for our sinnes but when satan and our owne lusts conspire our destruction stand by vs that our faith may not faile as Christ promised to his Disciples saying Satan hath desired to win now you but I haue prayed that your faith may not faile From euill euill is twofold of sinne and of punishment vsually called Malum culpa and malum poena From both these wee pray to bee deliuered 3. For the scope of the petition because it is negatiue it is first to bee considered in the deprecation which is 1. Against spirituall desertion or forsaking of Gods Spirit What we pray against which if it be gone all power to stand and all spirituall comfort is gone also It is in vs the new life and spirit of the soule Gods fire sent from heauen to heat vs with good affections to inlighten vs with true vnderstanding and to ouercome whatsoeuer corruptions it meeteth withal in vs according to which the Apostle warneth quench not the Spirit 1. Thes 5.19 Wofull is their estate that are thus forsaken as we pray therefore against it so let vs prouide by willing entertaining the motions of the Spirit and auoyding all vnkind vsage thereof that wee may neuer be forsaken or left without the sweet consort and company of it 2. We pray against solicitations to sin either by the deuill world or flesh that satan may be chained vp not let loose against vs that the flesh may bee nourished and not continue so rebellious in the euill motions thereof and that we may auoide the outward flattering obiects in the world and company of wicked men alluring vnto sinne Against which things seeing that we pray what mock gods are those that are careles of offering themselues into temptations and prouocations to sinne yea delight so to doe by frequenting wicked company and giuing aduantage to Satan whilst they please themselues in deceitefull obiects of sinne 3. Wee pray against sinne euen when we are most solicited and tempted vnto it because it cannot be but wee ust needes meet with temptations as long as we haue eyes and hearts and eares in this world Wee pray therefore that though we be tempted yet wee may not be ouercome and made slaues to sinne as they are which commit sinne according to the Apostle to the Romans Rom. 6.16 He that committeth a sinne is the seruant of sinne To be preserued from sinne vse these remedies with thy eies euer behold God present with thy eares euer heare that terrible voyce sounding Arise yee dead and come to iudgement with thy hands bee euer exercising that which is good in thy heart euer hide the Word of God and with thy feet stand in the courts of Gods house 4. Against grieuous afflictions long continuing to make vs despaire of Gods mercy or hearing our prayers for these are the most forcible temptations in the world and therefore need of strong faith is there still to trust in God and patiently to indure that they may be turned of temptations to sin into purgations of sin that grace may more abound through meanes of them And otherwise wee doe not pray against them least we should be found such as would follow Christ but whilst we resist the crosse rather goe from him then take vp the crosse and follow him as he hath commanded 5. We pray against sudden death which is a great euill and therfore threatned against wicked worldlings of whom Dauid saith Psalm 73.19 How suddenly are they perished destroyed and horribly consumed yet we do not simply pray against sudden death out of a carnal desire of licentiousnes but that we may haue space to set our house in order to testifie our faith to the comfort of the Church and to repent of our renued trespasses into which we daily fall though we striue against them The fiery Serpents in the wildernesse destroyed the Israelites suddenly and so did the Angell suddenly in one night destroy 185000. of the Assyrians and all this was done in anger for sinne likewise the men of Bethshemesh perished and Vzzah and the old World and Sodome al being smitten in great indignation On the contrary side it is a fauour vsually done to such as feare God to giue them time at their death as to Abraham Isaac Iacob Moses Aaron and to all whose deaths are described Which I speake not as censuring those that die suddenly but those that find fault with praying against this vncomfortable departure For whatsoeuer is ordinarily a signe of Gods anger and barreth his ordinary manifestation of his greatest loue in this life is to bee prayed against but such is sudden death ergo it is to be prayed against 6. Wee pray against obduration and hardning in sinne through a custome of sinning or through some notorious sins for which the Lord vsually giueth men ouer to sinne with a reprobate mind for a punishment as he did the Gentiles of whom the Apostle testifieth Rom. 1.24 Verse 26. Versse 28. He gaue them vp to their owne hearts lusts and againe God gaue them vp for this cause to vile affections and againe God deliuered them vp to a reprobate mind Wee pray therefore that of all punishments the Lord would not lay this vpon vs or turne vs into Satans hands so that hee should take vs and worke his cursed will in vs at his pleasure which is the very entrance of hell and most terrible to the soule inlightned as experience sheweth If any set light by such a punishment let him know that hee is blinded by the god of this world and led as the Aramites by Elisha into the midst of deuils in the bottomlesse pit 7. We pray against eternal death and damnation the greatest euill of all other in regard of which all torments here are but flea-bites and to be despised We desire therefore that whatsoeuer our deserts be by reason of sin yet that the Lord would not punish vs accordingly but lay all the burthen of these too intollerable vpon the shoulders of our blessed Sauiour who hath submitted himselfe vnto death and all possible humiliation of dolours and terrors by the apprehension euen of Gods heauy wrath and indignation for vs that wee might escape 2. The supplication is for such things as are best for vs
What we pray for preseruing vs from sin and damnation the first whereof is the spirit of grace for which we haue Dauids example Psalm 51. Establish me with thy free spirit This grace is threefold First light of vnderstanding of the holy Scriptures whereby we are made able to vse them as the sword of the spirit against our spirituall enemies We pray therfore Ephes 6.17 that when we are tempted we may be able to handle this weapon as our Lord did cutting off the weapons vsed against for sin 2. Stedfastnes of faith whereby as by a shield the fiery darts of the Deuill are repressed and kept from hurting vs which also is of vertue to purifie the heart 3. Patience in bearing any crosse or affliction whereby wee are tempted at any time that in stead of sinne the issue thereof may bee hope according to that of Paul Tribulation bringeth forth patience Rom. 5.3 patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts 2. We pray for the helping hand of the Lord to turne euil into good vnto vs according to the experience of former times Rom. 8.28 Wee know that all things worke together for the best of those that loue God that are called of his purpose That in the middest of temptation wee may haue the comfort of the Apostle vnto whom praying against temptations it was answered My grace is sufficient for thee 2. Cor. 11.10 for my power is made perfect through weakenesse For though wee be tempted and euill be intended against vs yet the Lord who can raise light out of darkenesse can turne this very euill into good vnto vs whether it bee distraction of mind sicknesse of body priuation of any member or sinne it selfe And this he doth Euill turned into good how First by humiliation and casting vs downe vnder and for these things as Nebuchadnezzar the proudest and Saul the bloudiest persecutor yea when through the aboundance of reuelation hee was ready to bee exalted aboue measure hee hath a check hereby giuen vnto him to keepe him downe Secondly by alienating and estranging our affections from the world and worldly things whilest the Lord doth hereby mingle wormewood and gall as it were with them euen as nurses do towards their children to weane them from the dugge Psal 119.71 Thirdly by framing to more carefull obedience for the time to come as Dauid acknowledgeth Jt is good for me that I haue been afflicted that I may learne thy statutes euen as scholers that haue been beaten for their faults or spent their time passed negligently are afterwards the more carefull and industrious 1. Cor. 11 28. Fourthly euill is turned to our good by preuention the Lord punishing vs in this world that wee may escape in the world to come as the Apostle teacheth to the Corinthians 3. We pray for euerlasting life that God for his mercies sake would bestow this good of all goods vpon vs in regard of which all the things of this world are but as a messe of pottage as drosse and dung Heb. 12 16. Phil. 3.8 other things being common to the Reprobate and to Gods peculiar people this is the right of the first borne other things bringing a little ioy with much sorrow this infinite ioy free from all sorrow other things being temporall and momentary this eternall and euerlasting 3. The thanksgiuing is for Gods spirit of grace making vs in any measure to resist sinne and purging vs thereof for the good arising to vs by temptations for deliuerance from the punishments by our sinnes deserued and for part giuen vs in the inheritance immortall and most glorious So that Leade vs not into temptation is as much as if more expresely the deprecation and to euill insuing thereupon the supplication Giue grace that wee may not bee preuailed against but haue power to resist all temptations and be finally crowned with glory the thanksgiuing thou hast not led vs into temptation but assured vs of finall deliuerance from hell and death blessed be thy name therefore Quest 130. Wherefore serueth the Conclusion For thine is the Kingdome c Answ It is added as a reason of all the Petitions to strengthen our faith that God being both able and willing doth grant all our requests made vnto him in the name of Christ and therefore in the end we put to a note of confidence and say Amen Explan Here we haue also to be obserued the order the sense and the scope of this conclusion 1. For the order it followeth all the Petitions and containeth a kind of promise to giue glory to God and to bee thankfull our requests being granted whence wee learne that it is necessary to obserue the Lords dealing towards vs when wee haue called vpon his name how graciously he heareth and helpeth vs that out of a speciall apprehension of his former mercies wee may build assured confidence of future and be duely thankfull to his holy name Thus Dauid kept a Register of the Lords dealing towards him and is confident against the Giant Goliah and for thankfulnesse it is required as much as prayer Psal 50.14 Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie me thou shalt remember this as thy duty hauing receiued deliuerance to note it and to be thankfull Pray continually and in all things giue thanks thus did Moses 1. Thes 5.17 Deborah Barak Samson and all the faithfull The not obseruing of Gods mercies granted at our request blunts the edge of our zeale this way and causeth that the Lord hath none but a formall thanksgiuing at our hands which is abominable it maketh vs without confidence and feruency triuiall and idle in our prayers euen as an idiote or senseles man that hath not reason to know note and acknowledge his benefactors and such as doe for him 2. For the sense of the words Thine is the Kingdome that is both generall ouer the world and speciall ouer the Church and chosen neither is there any kingdome but is ruled by thee as by the supreme constitutor and appointer thereof and in this faith doe we pray vnto thee submitting our selues as thy subiects and liege people The power that is the Almighty power whereby thou art able to doe all things whatsoeuer thy people aske and beg of thee there is nothing out of thy power neither life nor death things present nor things to come no power can withstand thee either of men or Diuels but thou art able to doe for vs mauger them all wee are without all power and might in our selues to help our selues wee know not what to doe but our eyes wait vpon thee And the glory that is thou doest so moderate thy Kingdome and power doing good to all thy people that thou art the most glorious King and most excellent not strange to thy subiects suing vnto
he not afford our Sauiours whole allowance to other Christians as well as to the Bohemians Must all the rest of the Christian world be cut short of halfe of their spiritual banquet What fault haue they committed that they must be debarred of the fruite of the vine Surely Christ our Master was not so prouident as his ouerwise Vicar to foresee the grand inconueniences of his sacred primitiue institution 2 Cor. 1â— If they tell vs that the Supper was first instituted amongst Clericks only for the Disciples only were present we answere this is a silly shift for by the like reason the Laicks should haue neyther cup nor bread but they had both also appointed vnto them as wel vnto the Clericks for to the Corinthians Saint Paul teacheth in generall the vse of both and applyeth the ordination both of bread and wine to the whole congregation of the Faithfull Besides it is a weake reason that is vsed viz. that the bread after the words of consecration is transubstantiated and turned into the very body of Christ therefore is not without bloud For this transubstantiation is mere commentum humanum a mere fiction of man so absurd as that if there were not many other strong reasons at large set downe by learned writers in this controuersie which I purposely omit these few reasons following doe sufficiently shew the vanity of this contention or rather circumuention Reas 1 Iohn 6 63. First because that grant it were the very body of Christ his flesh and bones what would this auaile our soules the Lord himselfe hauing taught vs that the flesh profiteth nothing speaking of his owne flesh if they should eate it with their teeth for all things that are eaten as they defile not so they sanctifie not the man seeing they goe downe into the belly Marke 7 16. and are cast out into the draught See therefore ye Romanists what is it that yee striue for What is it that your graue Councell of holy Fathers vnder your graund Captaine Innocent the third in the Councell of Laterane after long deliberation so wisely determined Doe ye not pursue a dead dogge or seeke a flea in the wildernes to vse the words of Dauid to Saul Secondly if it were Christs very body hee must not once onely haue suffered but 10000. times euen so oft as hee is receiued seeing his body is broken and torne with the teeth and his bloud is poured out yea the faithfull such as from crucifying to themselues the Lord of Life which is so abhorring from all good Diuinity Heb. 10.17 as that for such it teacheth that there is no more sacrifice for sinne but a fearefull looking for of iudgement and fire that shall deuoure the aduersaries Consider this also ye Popish Priests what an odious estate ye seeke to bring your selues into whilst you seeke to haue Christs body really present in the Sacrament Are you fo blind as that if you see this you doe not see your selues also to bee his bloudy executioners and butchers Thirdly if Christs body be really in the Sacrament it must needes eyther long since haue an end or else the Lord must daily create him new bodies and a thousand bodies at once seeing that he is so often eaten vp and in so many places at the same time If it be said that the same body can be in many places at once and that it is not wasted and spent though it be often eaten through Gods miraculous working I answere that this is contrary to all not only naturall but also enlightened reason seeing that no quantity can be eaten and by eating consumed as the bread and wine in the Sacrament are but it is wasted and spent I grant that God can indeede miraculously feede men with bread and meate and yet cause that a greater quantity shall remaine as when fiue thousand were fed with a few loaues c. but here the bread was not consumed in eating as it is in the Lords Supper againe a body cannot be in many places at once but being a continued quantity it must fill the interuallum also betwixt one place and another though through miracle not visibly yet so as that it may be felt and hinder the passage of other bodies otherwise the body must be turned into a Spirit that hath not flesh and bones and the nature thereof must cease to be for though misteries in Diuinity bee aboue Philosophicall reason yet they are not cleane contrary vnto it as this is if there be such a mystery But we learne to detest these and the like as foule prophanations of the Lords ordinance and to hold the truth according to Christs appointment Quest 2 Why are bread and wine rather than other signes to be vsed and appointed Because of the neere resemblance betwixt them and Christs precious body and blood First in the preparation the corne whereof the bread is made is threshed c. as hath beene already shewed in speaking of the remembrance Ioh. 1.82 Secondly in the vse the bread and wine are taken fed vpon and inwardly in the stomack digested so the body and blood of Christ is taken and entreth into the stomack of the soule by Faith Psal 104.14.15 Thrdly in the vertue bread and wine being giuen to such as are ready to famish through want of foode doth reuiue them they strengthen the heart of man and make him cheerefull and merry according to that in the Psalmes He bringeth bread forth out of the earth and wine that maketh glad the heart of man so the body and blood of Christ being receiued by the faithfull soule that is euen hungerstarued for want of foode doth reuiue and put life into it for He that eateth my flesh and drinketh my bloud hath euerlasting life saith the Lord Ioh. 6.47 it strengtheneth vnto a Christian course for without mee saith the LORD also yee can doe nothing and it giueth ioy and gladnesse The Christians after Christs ascention continued together breaking of bread with gladnes and singlenes of heart Act. 2.46 Gen. 14.18 Secondly bread and wine were appointed that by Christ might be fulfilled what before was begun by Melchisedech after whose order hee is for he brought forth bread and wine vnto Abraham Eph. 2. and as the partition wall betwixt Abrahams feede and vs is by him broken downe so the vnity of ceremony was hereby established all others being but more varieties to expresse the same thing but this specially of bread and wine continuing in vse euen vnto the time of this Supper one part of the bread in the Passeouer being kept hid vnder a napkin and a cup of wine to bee distributed after the feast with thankesgiuing Act 15.10 Thirdly bread and wine were appointed because they were things common and alwaies at hand and so in this Sacramentall seale we neede not to say who shall ascend to Heauen to fetch Christ from thence And as they are common
so they be few and cheape and not like the ceremonies of the Law which were a costly and burthensome yoake that the forefathers were not able to beare for such was it fit that in fulnes of time should be appointed vnto sonnes Gal. 3. and heires and not to be kept any longer vnder the rudiments of the Law as vnder tutors and gouernours Quest 3 Is there no care to be had of other circumstances for conformity vnto the first institution so that we vse bread and wine in the right forme with thanksgiuing as for the leauen the water which it is likely was mixed with the wine for the gesture sitting c It is not required that we obserue all circumstances no more than that the Iewes in keeping the passeouer should continually stand with staues in their hands and shooes on their feete according to the first institution for Christ himselfe did otherwise keepe the Passeouer Now all men I suppose doe yeeld herein for most circumstances of the place in an vpper chamber of the persons a few disciples men only in the time of the night after supper but it is questioned about the leauen water sitting though little reason to make question about these 1 Cor. 11.17 First if we confider that they are no where precisely expressed though they may be gathered from the place where the institution is described nay which is more where the Apostle repeateth the institutiō though he remembreth the time the night wherein he was betrayed the persons his Disciples yet he speaketh not of leauened bread or water mixed with wine nor yet of sitting Secondly if it bee considered that as the standing at the Passeouer the night c. were taken vp occasionally not purposely as Sacramentall so was the leauened bread this kinde of bread being at hand and sitting or rather leaning downe along which is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22.14 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.20 that gesture being the position of the body at that time Thirdly if it bee considered that as the night season the persons and place are without any intended signification so is the leauened bread and sitting If it bee said sitting doth set forth our Communion with Christ I answere take heede of inuenting this or the like significations which are beyond the word least thou bee such an one as addeth vnto the word of God and least herein thou rashly censure all those Churches wherein standing walking or kneeling is vsed Indeed some circumstances there be which are not only expressed but commaunded also as Sacramentall and these are alwayes necessary in the Lords Supper First the giuing of thankes whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eucharist or Thankesgiuing for when he had giuen thankes it is said that he brake the bread Acts 2.23 Secondly the taking of the bread and of the cup whereby may be signified how the Lord tooke his deare Sonne and set him apart to be crucified and slaine for the sinnes of the world euen from the beginning of the world for hee was not by the Iewes taken and slaine as being by them ouer-powred but hee was deliuered by the determinate counsell and fore-knowledge of God hee was the Lambe of God slaine from the beginning of the world Thirdly the breaking of the bread whereby is set foorth the Lords submitting of himselfe to the death of the Crosse where he was pierced hands feet and side so that the bloud ranne out abundantly from him Fourthly the distributing of the Bread and of the Wine to his Disciples whereby is set foorth how Christ is giuen by the Father vnto all faithfull Christians to nourish their soules vnto eternall life according to that of the Apostle Hauing giuen vnto vs Christ Iesus how shall hee not together with him giue vs all things also Math. 26.26 Verse 27. Fifthly the forme of wordes in deliuering the bread and wine Take eate this is my bodie doe this in remembrance of mee Drinke ye all of this This is my blood of the new Testament which is shed for many for the remission of sinnes Which words are not the same precisely recorded by euery Euangelist but yet so as that the record of any one doth set foorth the signification the vse and the end of this Sacrament So that if a forme of words bee vsed according to these it is rightly done and according to rule as in our Church Eate this in remembrance that Christ died for you c. the precise wordes as they are recorded by Saint Paul being placed immediatly before Now that these things besides that they are expressed are commaunded is to be noted from the command giuen to the Disciples Doe this in remembrance that is not as some interpret it make this my body but doe in all these things as yee haue seene me doe giue thankes take breake distribute and say according to this forme As for other things yea euen for gesture they may be as shall seeme best vnto the particular Churches of God which haue power to appoint any most lowly reuerent gesture such as kneeling seeing that euen in praising God wee are inuited by the Kingly Prophet O come let vs worship and fall down and kneele before the Lord our maker and the people of Israel in Egypt hearing the good newes of Gods appearing to Moses to deliuer them bowed themselues and worshipped so that as well in receiuing a benefit as in asking this lowly casting downe of the body doth well become vs. The chiefe obiection heere against for all else are friuolous is that kneeling was brought in for adoration of the bread transubstantiated for answere vnto which first I say that it is indeed to bee graunted that they kneeled vnto the supposed body of Christ but it is to be prooued that hence it began first otherwise it is as good an argument they kneeled in praying with their heads therefore we ought not to kneele in our prayers they came to the Masse at Easter therefore wee ought not to come then to the Communion but at some other time c. What superstitious Idolaters haue done in the seruice of their idols marreth not what we do like them the fault not being in the thing or gesture vsed but in the end their kneeling being to an Idol ours to the God of heauen giuing his Sonne to our hearts by faith Quest 132. What is the inward part or thing signified Answ The body and blood of Christ which are verily and indeed aken and receiued of the faithfull in the Lords Supper Explan The inward part of the Lordes Supper is the bodie and bloud of Christ which are present to all the faithfull In handling whereof three questions 1 Cor. 10.16 First how is the Lords body and bloud there for that hee is receiued by the faithfull is plaine both because he saith This is my body and my body is meate indeed and my blood drinke indeed
estate of the whole world and to the Communion of his most honourable Saints we cannot vse too much curiositie in decking our hearts and looking out diligently in the glasse of the Law our blemishes by sin that we may reforme them For we come not only to this meeting as ordinary guests but as the spouse of the great King of heauen of whom it is expected that she should exceed in ornaments according to that Shee is all glorious within Psalm 45.13 her clothing is of broydred gold Indeed if we were euery day such this speciall decking and preparing were not needfull but alas we doe all daily in many things offend and so haue vpon vs staines and spots and are so raggedly cloathed as that our filthy nakednes doth appeare and who dares come so into the feasting roome of so great a maiesty 2. Because of the great grace and fauour of God heerein towards vs inuiting vs vnto whom hee is not tied by any bond of friendship or desert that might moue him to vse this respect towards vs no more then the Father of the prodigall sonne to take him home with him and with such ioy to feast him When Haman was inuited by Queene Hester to a feast which hee tooke as a speciall fauour towards him how did it reioyce him how duely and early sitting himselfe in the best manner as hee thought did he repaire thither How much more should we be glad of Gods inuiting vs and with all diligence against the time make vs ready to come to this heauenly banquet Galat 3.1 3. Because of the great benefit which we behold here and receiue Christ being crucified as it were before our eyes by whom wee conquer sinne and Satan and haue entrance into heauen the way being thus made open vnto vs. If a rich dole be dealt amongst the poore al will make them ready to come vnto it and if there be any thing that may make them to bee sent empty away they will vse diligence to remooue it if the Phisitian hath any receite which a man being prepared and taking shall vndoubtedly haue his health confirmed and his life prolonged hee will speedily with all care vse this preparatiue But here is a most rich dole dealt out to euery one a soueraigne most excellent receipt for the soule making it vndoubtedly to liue for euer Oh let euerie man then dispose himselfe so as that hee may not bee sent emptie away and prepare himselfe so as that this receipt may kindly worke vpon him for his preseruation to euerlasting life Ephes 3.27 Now the thing wherewith wee are to be decked and by which the onely preparation is made is faith in Iesus Christ of which it hath been already spoken Faith apparrelieth the soule with rich clothing the wedding garment for such as are baptized into Christ haue put on Christ their nakednesse is all hidden and none appeareth euen as when Aaron had on the cloathing of the high Priest hee appeared a most goodly person Faith behangeth the soule with most rich iewels and pearles of inestimable worth Matth 13 45. of which the Merchant that seeth the value will giue all that hee hath for one Of this it is said Prou. 3 15. It is more precious then pearles and all things that thou canst desire are not to bee compared vnto her Faith is the hand of the soule reaching out vnto Christ for as the woman touched him and was healed of her bloudy issue so the faithfull touch him handle and receiue him to the healing of al their spirituall all diseases Faith is the mouth of the soule feeding vpon Christ for when the Lord had taught that his body must bee eaten and that he which eateth hath euerlasting life he affirmeth the same of the belieuer He that belieueth in me Iohn â— 47 hath euerlasting life Faith is the digesting facultie of the stomacke of the soule working so effectually that Christ becommeth here by our nourishment and wee are flesh of his flesh Ephes 53. â— and bone of his bones as the Apostle teacheth Rom. 5.1 Heb 11.13 Heb. 11.5 Lastly whatsoeuer may bee more desired a person pleasing vnto God an eye to see God feete to come vnto God faith giueth all for being iustified by faith we haue peace with God by faith the ancient Fathers saw the promises a farre off that is Christ and by faith Enoch as with feete walked with God He therefore that examining his owne heart findeth faith needeth not to feare to stand in doubt he is hereby made worthy of this blessed Sacrament Quest 136. How may a man know whether he hath this faith or no Answ By two speciall fruits thereof Repentance for all his sinnes and Loue towards his neighbour Explan The heart of man which is deceitfull aboue measure doth deceiue him in nothing more then in falsely perswading him that hee hath true and right faith for if a man putteth his trust in Gods mercy through Iesus Christ to bee saued it telleth him that this faith neuer suffering him to come to a true triall whether this trust be the faith that instifieth before God or no. Wherefore that we might not be herein beguiled the Lord hath set forth this faith to bee liuely so that as a man liuing may be knowne from a man dead by breath and motion so he that listeth to take paines in the tryall of his faith may know the true iustifying and sauing from all counterfeits and false faiths Iames 2.20 It breatheth and moueth by Repentance and Loue which who so findeth not in himselfe hee is a vaine man his faith is dead and vnprofitable euen as a dead tree as Saint â—ameâ— teacheth For that the faith is vaine which is without these is plaine from many euidences First from the comparing of Paul and Iames together who seeme to speake one against the other Paul saying that wee are iustified by faith without the workes of the Law Iames that we are iustified by workes and not by faith onely both bringing for example the father of the faithfull Abraham From whence we may reason thus Such as was Abrahams faith such ought the faith of euery man to bee that hee may bee iustified and saued But Abrahams faith was a liuing faith expressing it self by the leauing of his Idolatrous Country when God called him and by sacrificing his sonne Isaac in admirable obedience when God commanded that is by forsaking sinne though most deare and performing obedience euen in that which was hardest Therefore such must our faith also bee Prou. 28.13 Secondly faith that doth not thus liue appeareth to bee vaine because it is a building without a foundation the only foundation of faith being Gods promises which belong not to any but such as haue and do by true repentance turne from sinne For you shall find none other promise of God but such as this Hee that confesseth and forsaketh his sinnes shall haue mercy
either way there is nothing but iudgement with out mercy If if bee demanded here whether it bee not a sinne in the Minister to admit such to the holy Communion Matth. 7.6 I answer if any be euidently knowne to be such and wil not promise amendment he that receiueth him giueth that which is holy to doggs and casteth pearles before Swine If otherwise there be a shew of penitency man that cannot see into the heart may admit of him If it should seeme that without difference the wicked as well as the godly are to bee admitted to this holy Supper without difference putting seeing that Iudas was admitted by the Lord. I answere that it is most probable that Iudas was gone out before seeing Matthew and Marke doe speake of his going out immediately after the sop before the holy Supper began vnto whom consenteth Iohn Chap. 13.30 Secondly if it bee granted that hee was present yet this example proueth nothing to this purpose for Iudas was not yet detected his treason was onely in his heart not in action that followed afterward Moreouer how can the minister giue the Lords body to him that is appointed by the Lord to be giuen ouer to Satan for as it was with the incestuous person against the Corinthians 1 Cor. 5.5 so is it with euery notorious scandalous liuer he is vntill repentance to bee put from the communion of Gods people Thus we see what a maze or labyrinth sin doth bring men into in danger they are by comming and in danger by not comming to the Lords Table Quest 139. What may a man doe then in this case Answ He must humbly sue vnto God for the pardon of all his sins to strike his hard heart that he may melt into teares for them and constantly cleaue to his commandements and if there be any dissention he must goe and be reconciled to his brother Explan So gracious is our good God as that when wee are brought into desperate straights and wildred so by sinne as that we know not which way to get out hee holdeth forth the thread of his mercy by the helpe of which wee may come into the right way againe Like vnto Ahashuerosh his scepter stretched out towards his beloued Hester when shee was intangled with danger euen so is the Lords Scepter euer held out vnto vs that in the name of his Sonne we may come vnto him though wee be most wretched sinners Aske saith hee and you shall haue seeke and you shall find knocke and it shall be opened vnto you This is the gate or scale of Heauen which Iacob saw hither wee may come being thus beset with sinne and find mercy to bee deliuered and made welcome to the Lords Table If it bee said but can I being thus in my sinnes pray to bee heard seeing that God heareth not sinners and the sacrifice of the wicked is abomination to the Lord I answer was not the Publican likewise in his sinnes and yet hee prayed and was heard and iustified and did not the Thiefe vpon the Crosse likewise So that wicked men praying out of a desire to bee made repentant and to bee brought to amendment grieuing that they are so hard-hearted and without faith are heard in their prayers neither is this against the places before alleaged for the wicked whom God will not heare are such as delight in sinne and are without all care of amendment resolute in sinning Quest 140. What ought a man to doe at the Lords Supper Answ He ought thankefully by seeing and receiuing the outward signes to remember the inward graces of God towards him Quest 141. What are these graces Answ First the Lords giuing of his Sonne Iesus to death for vs set forth by the Ministers taking of the bread and wine breaking and powring out and offering it to vs all Secondly our neare vnion vnto Christ and how we haue all our spirituall foode from him set forth by our taking eating and inward digesting the bread and wine that becommeth nourishment vnto vs. Thirdly the neare vnion that God hath made by Christ betwixt all the faithfull set forth by the same bread being made of many graines of corne and by the same wine being made of many grapes Expl. I shall not need largely here to intreat of these meditations which hath been done already onely the Communicant that commeth to the Lords Table is to bee aduertâ—sed that by no meanes he bee there an idle beholder of things done but a profitable ponderer of all circumstances to stirre him vp to greatest thankfulnesse vnto God for so great benefits In which that hee may bee holpen let him first herein consider Gods admirable loue in giuing his Sonne to death for his sinnes his holy body to be broken and his pure bloud to be shed for without Gods giuing of his Sonne to the cursed death of the Crosse all the power of the Scribes Pharisees and high Priests was not able to doe it Wherefore he saith I lay downe my life for my sheepe and no man taketh it from me but J lay it downe of my selfe Euen as if a man being condemned to die another most louing friend should lay downe his life and suffer for him Oh how thankfully were this loue to be remembred and with what praises to bee celebrated as being vnmatchable by any loue that euer hath been seene amongst men for a deare friend there hath been in many ages one amongst many Kingdoms of the Latines one amongst many of the Grecians that haue offered to die for their friends but for their enemies neuer any Lord therefore should the soule of euery Christian say I offer againe vnto thee mine own self soule body to serue thee and my old nature to be killed and slaine with al the concupiscences thereof though neuer so deare vnto me for thou hast offered thy deare sonne for mee and vnto me without any desert of mine and for this cause art most worthy of all honour and thanksgiuing Secondly let the Communicant consider of Gods admirable loue in vniting him so neare vnto his Sonne and through his sonne vnto himselfe and in feeding him from heauen with such comforts without which his soule must needs bee hungerstarued and perish Iohn 17.21 This was Christs prayer vnto the Father that we might be one with him that they may all be one as thou O Father art in me and I in thee that they may be also one in vs and this did he my stically in this Sacrament shadow out vnto vs. When Dauid was offered the Kings Daughter and to be the Kings Sonne in Law Who am I said he that I should be Sonne in Law to a King and who am I should the Communicant say that I should bee made one with the King of Heauen Most vnspeakable O Lord is thy loue towards me that thou shouldest haue such respect to so poore a worme to raise me out of the dust to sit with thy Christ Rom. 8 1â—
of so great dignity to be so ioyned vnto him that I should be made coheire with him of the heauenly Kingdome How can I doe lesse then put away all basenesse of mind whereby I cleaue to the world and the flesh and bee like minded to my deare Sauiour to whom I am ioyned in fellowship though most vnworthy being holy as he is holy It is also to bee considered how our soules are fed heere euen as the Israelites with Manna from heauen in the wildernesse where they must otherwise haue perished and as Dauid flying from Saul by Abimelech with the hazard of his owne life so God spared not his sonne but gaue him as bread from heauen vnto vs without which wee must needs haue perished for euer and in our greatest need that wee might haue strength to flie away from the danger of Satan inraged against vs he spared not though with the hazard of his life to giue vs the true Shew-bread Oh how should my heart be affected towards thee O Lord therefore and resolued to abide alwaies with thee vowing with Dauid to Abiathar Hee that seeketh my life shall seeke thy life also those that are thy enemies shall be mine and as if they hated me Thirdly let the Communicant consider of the neere vnion that the Lord hath made by Christ betwixt all his Saints into the which hee is also receiued that faithfully partaketh of the Lords Supper which should effectually suppresse all exorbitant affections and worke an holy loue in him as towards members of the same body Quest 142. What is to be done after the receiuing Answ We must meditate of the Couenant of new obedience with the Lord renewed by this Sacrament that we may be more carefull to performe this obedience and to flee sinne and vice all the dayes of our life Explan The receiuing of the Lords Supper is not a transient holy duty as it is by most men vsed who put some holinesse vpon them for the time afterwards returning as the dogge to the vomit and as the swine to the wallowing in the mire but it is a sealing of couenants betwixt God and his people and the grace of God for the pardon of all our sinnes and our dutifulnesse to God in forsaking all our old sinnes and liuing according to his holy lawes For as God doth hereby giue himselfe vnto vs to become our God and gracious Father so we giue our selues vnto God to become his people and obedient children There be these two parties in all couenants otherwise they cannot stand something assured and giuen and something taken and receiued therefore So betwixt Princes and Subiects the Prince giueth and assureth his care in ruling and prouiding well for the good of the Subiect hee receiueth tribute custome and obedience so betwixt masters and seruants betwixt sellers and buyers lenders and borrowers In like manner in this Couenant God for his part assureth and giueth himselfe to be our gracious God forgiuing all our trespasses and on our part he must receiue tribute subiection and obedience otherwise the bond is forfeit and if it hath bin so once twise or often and the forfeit hath not yet been taken take heed of the next time for if thou still remaine vnreformed not better keeping couenants hauing renewed them so many times there is no hope for thee to bee dealt withall but as with a desperate person that thou shouldst suddenly be deliuered to some infernall spirit the Taylor and so be imprisoned in Hell whence thou canst neuer come out againe If thou hast therefore neglected to pay God the duties of praise and prayer of obedience and performance of holy duties both publike and priuate now bee negligent no longer but be rather officious redeeming the time with double diligence if thou hast loued and liued in sinne and disobedience keepe couenants by feare of offending any more hereafter and if thou hast no way answered that loue which the Lord tieth thee vnto towards thy neighbour for his owne sake but hast hated such as haue shewed any enmity against thee for offences hast been vnaduisedly prouoked and through an immoderate loue of thy selfe and of the world hast denied food vnto the hungry and hast sought to beguile thy neighbour learne of Christ to be meeke and gentle in holinesse follow Paul as he followeth Christ and for bounty imitate Zacheus conuerted giuing liberally to the poore and satisfying where thou hast done wrong to any man for thus and thus onely mayst thou haue comfort of the Lords Supper and shalt in his good time sit downe in the Kingdome of Heauen and be feasted with Abraham Isaak and Iacob for euer and euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Appendix to the Catechisme FOrasmuch as the holy Scriptures are the ground and foundation of all diuine Teaching and it auayleth not a little for setting men in the Trueth to vnderstand rightly both which bee the Bookes of holy Scripture and how wee may bee assured that they are the Word of God and by whom and how this Word is to be preached and heard for our further building vp in grace I haue thought it expedient here to annexe these short Questions and Answeres following Quest 143. What is the Word of God Answ Whatsoeuer is contained in the books of the old and new Testament and not any other bookes or writings whatsoeuer Quest 144. How many and which are these Bookes The Books of Canonicall Scripture Answ The Bookes of the Olde Testament are twentie and seauen Genesis Exodus Leuiticus Numbers Deuteronomie Iosua Iudges Ruth the first and second of Samuel the first and second of the Kings the first and second of the Chronicles Ezra Nehemiah Ester Iob Psalmes Prouerbs Ecclesiastes Song of Songs Esay Ieremiah with his Lamentation Ezechiel Daniel and the Booke of the twelue small Prophets The Bookes of the New Testament are twentie and sixe Matthew Marke Luke and Iohn the Actes of the Apostles the Epistle of Paul to the Romanes the first and second to the Corinthians to the Galathians Ephesians Philippians Collossians the first and second to the Thessalonians the first and second to Timothie to Titus to the Hebrewes the Epistle of Iames the first and second of Peter the first second and third of Iohn the Epistle of Iude and the Reuelation of Iohn Quest 145. Are not the other Books called Apocryphall part of the Word of God also as Esdras Tobit Iudeth c. Answ They are not bookes properly called Canonicall but are annexed to the word as being full of good instructions and histories declaring Gods wonderfull prouidence ouer his people Israel Explan Diuers haue beene and are the errours of men about Gods Word some denying diuers parts of the Old and New Testament to bee his Word and some Canonizing other writings also Concerning the first some detestable Heretiques haue receiued none for the word of God but the fine Bookes of Moses as the Sadduces some none but the New Testament as the
reason of all this is because such as are outwardly sent by the Ministery of Christs Vicegerents the Apostles successors who ordaine them are sent by Christ and if thus sent who shall say they are vnlawfull Preachers and if not thus ordinarily sent who shall say that they are lawfull seeing it is written How shall they preach vnlesse they be sent And if they be thus sent of God they must likewise be inhibited before they cease to be lawfull 1. Tim. 5.22 Preachers indeed may be vnworthy and vnworthily sent and continued but if through remissenesse or couetousnesse any send them so they make themselues partakers of their sinnes and bring a double woe vpon their owne heads and if any goe being such though sent they make the sacrifices of the Lord to bee an abomination to the people and with Elies sonnes shall haue iudgements making the eares of those that heare it to tingle 1 â—aâ— 2 17. Wherefore bee circumspect yee reuerend Fathers in ordaining and if any degenerate after their ordination exercise your authority by suspending and without speedy reformation by turning them out of the Ministery Is it not lawfull for a man to preach being for gifts sufficient vnlesse hee hath this outward calling or being once sent and forbidden againe without iust cause may hee not lawfully preach any more It is not lawfull to exercise the worke of preaching let his gifts bee what they will bee vnlesse he hath in an ordinary time this outward sending neither is it lawfull to persist in this Office if hee bee inhibited Whereas it may seeme otherwise by the Apostles practice who preached although they were strictly charged not to preach it is to be vnderstood that that time was not ordinary but a time of persecution wherein the enemies of the Gospel reigned and forbad all preaching in the name of IESVS and therefore this practice giueth no warrant when the Gouernours are Christian and doe onely forbidde some men but doe generally commend and commaund the preaching of the truth In times extraordinary when the Gospell is impugned and the preaching thereof not suffered a man must according to the Apostles example rather obey GOD then men that is being inlightened by Gods Spirit and made fit to preach though hee hath no outward sending but bee forbidden it is lawfull for him notwithstanding to preach and set foorth the truth and it is his patt so to doe Quest 150. What is required to the right hearing of the Word Answ To prepare a mans selfe by prayer and holy meditation and by emptying the heart of corrupt affections to attend diligently and reuerently at the preaching of the Word and laying it vp in the heart to doe accordingly all the dayes of his life To heare the word rightly Explan Take heed how you heare was often in the mouth of our Sauiour and must bee alwayes in the eares of such as will heare well otherwise as the Lord saith of speaking good words Matth. 7. Not euery one that saith Lord Lord shall enter into the kingdome of heauen so not euery one that heareth shall be saued but hee that heareth rightly and as hee ought to heare Now for this there must be preparation before diligence in hearing and care afterwards 1. For preparation the Lord sheweth the necessitie hereof when hee requireth that the people should be sanctified three daies together before that they should heare the Law and the wise man Eccles 4.17 who biddeth Take heed vnto thy feet when thou enterest into the house of the Lord and be readier to heare then to offer the sacrifice of fooles so that such as come vnpreparedly come foolishly to heare and are so polluted as that the Lord cannot take pleasure in their hearing That a man may therfore come prepared it is necessary that he be humbled for his sinnes purge his heart of sinfull affections pray for a right disposition and meditate vpon the excellency of the Word and his owne need hereof Hee that doth not before hearing call himselfe to account for his sinnes to be humbled and to craue mercy in the pardon of them is like vnto an ill debter who being ingaged in ten thousand talents to his creditor and an execution out against him doth notwithstanding come boldlie into his presence without seeking by the mediation of friends to make some composition and agreement beforehand what the rashnesse and danger of such is all men know So likewise is it the act of him that commeth to heare the Word of GOD not hauing sought reconciliation aforehand by humiliation and prayer either publike or priuate Hee that commeth to heare not hauing purged out sinfull and vile affections is like vnto the sicke man that would haue some comfortable receit without purging or vnto the wounded man that would haue lenitiues applied to his corrupt sore without corsiues which is the way to greater danger so hee that commeth to heare not hauing purged his heart of malice enuie lust worldlinesse c. is farre from taking the right way to cure his soule for he putteth it further into deadly danger Wherefore Saint Peter warneth to lay aside all maliciousnesse 1. Pet. â—1 2 all guile all dissimulation and enuie and as new borne babes to desire the sincere milke of the Word as who should say ye are vnfit to â—eare vnlesse as new-borne babes yee bee purged so as that ye be without any of these vile affections Euen as a dead flie that lieth hid in a boxe of precious ointment corrupteth it all so corrupt affections though deepely hidden in the heart make the seruice done vnto God naught worth Iohn 4.10 Prayer is as Iacobs Ladder set vp to heauen by which the soule ascendeth and fetcheth downe Gods blessing it is the knocking seeking and asking that euer preuaileth it obtaineth water of life though there bee nothing to draw it with as Christ told the Woman of Samaria saying If thou hadst asked I would haue giuen thee of the water of life Wherefore when the Word is to bee preached Pray for mee saith Paul that vtterance may bee giuen vnto mee and that I may open my mouth boldly to vtter the secret of the Gospell So let euery hearer pray Ephes 6.19 that the Preacher may haue vtterance and his owne heart an open dore of entrance Lastly to consider the excellency of the Word and our owne necessitie stirreth vp an hungring and thirsting deesire after the Word breedeth an appetite and maketh vs fit to digest this food and to turne it into wholesome nourishment to our soules For so excellent is the Word being a light sent from Heauen to inlighten vs in our darkenesse a sword to defend vs a precious treasure to inrich vs food to nourish vs a sweete sauour to perfume vs salt to season vs and a girdle to strengthen vs as that if wee cast our eyes hereupon wee shall vndoubtedly long after it But looke we withall vpon our own
necessity and spirituall pouerty by reason of the darknesse of our vnderstandeng weakenesse to resist our enemie want of all good things pouerty and nakednesse and then shall wee haue a long ng affection vnto it indeed gaping after it as the thirstie ground doeth after the raine 2. For diligence in hearing where this preparation is made that will certainely follow for a man shall not neede to bid him that is hungry and in want to hasten to a feast or to come so often as hee may or to apply himselfe to feeding when hee commeth there for hee commeth with such a stomacke as that hee will surely doe so In like manner hee that commeth rightly prepared to heare the Word of GOD will neglect no time when hee may come nor lose his part of that spirituall food when he is there Esay 6.9 He will therefore first apply his heart to vnderstand for to heare and not to vnderstand is to neglect he will not suffer either the bewitching pleasures or inchanting profits of the world to steale away his heart but labour so to see as that he may perceiue so to heare as that he may vnderstand seeing the contrary is a greeuous iudgement of men giuen ouer of the Lord for sinne 2. Hee doth reuerence the Ordinance of GOD being rightly composed in gesture but aboue all inwardly affected in heart for he trembleth at the word he is pricked inwardly at the preaching Esay 66.2 Acts 2. hee expresseth sorrow at the hearing of the grieuousnesse of his sinnes and ioy at the hearing of comforts laughing wanton looks vaine prating and an impudent countenance Ezra 10.1 as most abominable things are farre from him 3. Hee doth perseuere in his attention vnto the end not when hee heareth this new Preacher or that but whosoeuer he be that preacheth the truth not sometime hearkening sometime sleeping not lightly departing when hee thinketh that hee hath heard enough but with due regard continuing to the end alwayes remembring that exhortation Gal. 6.9 Let vs not bee weary of well-doing for in due time wee shall reape if wee faint not Colos 3.16 Lastly for care after the hearing of the Word the good and profitable hearer hath the word dwelling in him plenteously like a good Apprentice to the trade of Christianitie he letteth not passe the precepts of the word so soone as hee hath heard them but doth carefully apply them afterwards Colos 3 1â— This care after hearing is first by recounting in the mind from point to point the things which haue bin taught which is like vnto the husbandmans couering of his corne when he hath cast it into the ground or the chewing of the cud after that the beast hath fed J haue hid thy word in my heart Psal 119.11 that I might not sinne against thee saith Dauid and hee that doth not so like an idle husbandman leaueth his seed to the deuouring of the fowles and to the parching sunne as the beast that châ—weth not the cud is vncleane wherefore he that will get most profit by hearing must againe consider the text the sense of the words the notes reasons grounds and illustrations hereof and how for vse euery thing is to bee applied to himselfe Deut. 6. Secondly the good hearer will conferre and talke of that which he hath heard to helpe others children and seruants and neighbours of lesse vnderstanding and to helpe himselfe if his memory be imperfect by conferring with men more able if there be any doubt by repairing to the Preacher and of him seeking resolution For thou shalt talke of this Law saith the Lord to thy children when thou sittest downe and when thou risest vp and when the men of Boerea were doubtfull they are commended for examining the doctrines preached by the Scriptures Acts 17 1â— Euen as the wayfaring man hauing receiued directions for the way but in going forward groweth doubtfull hee will aske and inquire againe that he may be the more sure and the more comfortably goe forward so hee that hath heard the word and thereby directions for his pilgrimage shall meet with doubts and for his more assurance must therefore enquire againe Psal 119.36 Thirdly the good hearer prayeth after that he hath heard that the word which hee hath heard may bee effectuall vnto him for his saluation that now he hath learned what is good and acceptable in the sight of God he may haue an hart yeelding vnto it in all things according to that of the Prophet Incline my heart vnto thy Law and not vnto couetousnesse Lastly the good hearer in all things laboureth to doe according to that which hee hath learned according to that of Iames Bee yee doers of the Word and not hearers onely deceiuing your owne selues He doth the Word by belieuing and imbracing by faith the most comfortable promises of the Gospell he doth it by loue and hearty affection towards God and towards man for Gods cause he doth it by obedience framing himselfe according to the rule of this loue he doth it by fighting and striuing against all rebellion he doth it by growing daily more and more like vnto it vntill that hee bee cast anew as it were in the mould of this Word This and all other spiritual graces he grant vnto vs and multiply in vs who is the Author of that holy Word and the end of the same To him bee all glory world without ende Amen FINIS A Prayer to bee vsed before the reading of Bookes of piety or Instruction O God that art the Father of lights enlighten my darkned vnderstanding that I may see into the wonders contained in the Law Dispell in me the darke and misty clouds of ignorance expell the loue of darkenesse and repell the rebellious law of sin Sanctifie my wit that I may be apt to conceiue strengthen my memory that I may be able to retaine and rectifie my will that I may obediently submit my self to thy good will in all things Thou which art the great Master-builder of thine owne house settle me as one of thy liuing stones vpon the right foundation Jesus Christ in whom I may daily grow vp till that all the building coupled together groweth to an holy temple in the Lord. And this I craue in the name of thy deare Sonne my most blessed Sauiour and redeemer Amen A Prayer to bee vsed euery Morning in a priuate Family MOst gracious God and mercifull Father it is by thy good prouidence that wee are brought so safelie through the deadly dangers of another night to see the light of this day to our comfort and much more hath thy goodnesse extended it selfe towards vs in that together with the light naturall the bright beames of thy grace haue shone vpon vs in Iesus Christ in our Election Creation Redemption Sanctification and Glorification We haue nothing to present thy Maiesty withall for this vnspeakable mercy only as is our bounden duty and thy commandement