thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS
truth by the Scriptures I answer This is a very silly shift indeed for are not the Scriptures translated the very Scriptures of God as well as the Originalls If there be difference of translations it is no more but as if the same history written in a strange tongue should be tolde in English by diuers some expressing it after one manner some after another Now for this little difference in words no man I suppose will say that no certainty can be had of the truth of the thing told by such as are vnskilfull of that tongue but that he may the rather perceiue the truth because they all agree in the matter which they interpret Yet this is not the onely thing that bringeth them to the knowledge of the truth but to the first beginning of knowledge As the people of Samaria were brought first to beleeue in Christ by the report of the woman with whom he had talked but afterwards they professed that they did beleeue not because of her words Iohn 4.42 but for that they had heard him themselues so they acknowledged the truth at the first because they finde it so written in translations but afterwards because they are certified by the Spirit and their faith is not built vpon men as the Church of Rome doth slanderously alledge thus pulling themselues by the eare Obict 5 The Familists and Brownists If it be still further obiected that this iustifieth those inordinate heady persons the Brownists Anabaptists Familists c. for that in simplicitie seeking for the truth in the Scriptures they do find it to be the doctrine taught amongst them and cannot find ours to be so I answer that they doe fouly deceiue the world vnder the colour of simplicity and religion for that they seeke not the truth but to bring the truth to the fauouring of their conceipts as may easily appeare to such as shall obserue their insolent carriage and lewdnesse which they follow vnder the pretence of conscience Moreouer as Gamaliel well noted vnto the Councell gathered against the Apostles Acts 5.38 If this cousel or this worke be of men it will come to nought but if it be of God yee cannot destroy it So may it be sayd of them If they were of God they should at some time or other haue flourished but in that their worke comes to nought it is a signe that it is of man For they haue long troubled the world and yet they are at this day almost none As their fighting hath beene for shadowes and about no substance so haue these fantasticall Enthusiasts themselues as shadowes vanished away Obict 6 Of Lutherans and Caluinists Lastly if it be obiected that yet it wil remaine doubtfull notwithstanding this rule of the holy Scriptures whether the Lutherans or Caluinists so called be the true Church of God because they both propound vnto themselues to find out the truth hereby both are content thus to be brought to their triall and both do almost flourish alike I answer That howsoeuer the Lutherans be grieuous enemies vnto their brethren especially some more harsh and hot-spirited amongst them yet we doe thinke so well of them in regard of the points wherein we consent together as that wee hold them to be the true Church of God also The onely thing that misleadeth them is that they are addicted too much Iurare in verba Magistri that is to sticke to Luthers teaching who no maruell though he could not see to reforme all things himselfe alone and so were ouertaken with some small errours If they be not so charitably affected vnto other reformed Churches the Lord rectifie both their iudgements and affections in his good time 1. Duty To â—râ—quent the Word Preached Now follow the duties of this faith The first is diligently to frequent the preaching of Gods word and duely to read it because it is Gods voice whereby he calleth vs into the company of his people it is that whereby we must finde out his Church it is that by searching whereof we must finde eternall life 1 Peter 2.2 as saith our Sauiour To this S. Peter exhorteth As new-borne babes desire the sincere milke of the word for this the Bereans are commended vnto this all are by the Prophets and Apostles vrged as hath beene already shewed Other writings without this are but as pits that wil hold no water Wherefore as thou louest thine owne soule suffer not thy mouth to be musled by any massing Priest or thine eyes to be turned herefrom for feare of seeing as â—ue did that which may turne to thy destruction nay looke warily into this word pray heartily that thine eyes may be opened to see the truth lest by turning away thou come to destruction and know it not Ioh. 3.20.21 He that is in the truth seeketh not to haue the mouthes of all others stopped but is willing to let euery man speake and so it will appeare the better that the truth is with him If there be any then that cannot abide that others should bee heard but only themselues what shal we thinke of these men but much more if they cannot abide their chiefe witnesse of which they bragge to be heard speaking Surely we will say their matter is naught it cannot bee otherwise And what shall we thinke then of the Romanists which straightly tie their people from reading any Aduersaries writings yea from the holy Scriptures the chiefe witnesse of the truth Their matter must needes be naught and their workes euill as our Sauiour teacheth He that euill doeth hateth the light neyther commeth to the light lâ—ast his deede should be reprooued but he that doth truth commeth to the light that his deedes may be made manifest that they are wrought according to God 2 Duty To cleaue constantly to the Protestant Churchâ—es The second dutie is to stick inseparably to the Protestant Churches as hauing the true and infallible markes of the Church of God viz. the word purely taught and the Sacraments rightly administred and to account all the faire shews of the Church of Rome in the antiquity vniuersality c. but as the whiting of Sepulchres which inwardly are full of rottennesse and dead mens bones For trees often times seeme a farre off to be men but come neerer and with better light and they are soone discouered what they be So the Church of Rome which is but a trunk or dead tree in respect of the liuing Church of God may seeme the Church by this diuine light and if we be held thus a farre off but come neerer and bring the light of Gods holy word and it will appeare as it is there being no page almost in the Scriptures but some way depraued by their false interpretations none of the Sacraments but so loaden with their superstitious ceremonies as that there is scarce any appearance of their first institution Wherefore whatsoeuer it shall cost vs though all our substance and liues yet let vs
kept holy from yeare to yeare continually And Judas Maccabeus 1. Mac. 4.59 after that he had purged the Sanctuarie and set vp a new Altar ordained that the remembrance heereof should bee continued with ioy by keeping a feast Dedication eight dayes together from yeare to yeare which feast Christ himselfe graced with his presence Ioh. 10.22 23. preaching in the Temple that he was the true Shepheard and that he did giue vnto his sheepe that heard his voice and followed him eternall life Leuit. 23. Thirdly because the Lord himselfe howsoeuer hee hath said Sixe dayes shalt thou labour yet vpon iust occasion hath set apart some of these at certaine times of the yeare to be kept holy as for the feast of the Passeouer of Tabernacles and of first Fruits that there might bee then a more speciall remembrance of the great benefits bestowed at those speciall times which the Magistrats his Vicegerents following to their great commendation as further occasion was offered doe plainly shew that it is not only lawfull but requisite that it should be thus in all ages amongst the Lords people And thus much for the confirmation of the first Secondly I say that as the setting apart of some of the weeke dayes is lawfull and commendable by examples vnder the old Testament so it is much commended by the practise of the pure and vncorrupted times of the new Testament It is well knowne to such as are but meanely read that the feast of Easter and Whitsontide when Christ arose againe and when the Holy Ghost descended and the feast of the Ascension Natiuitie and Circumcision of Christ were obserued in the Primitiue Church soone after the Apostles time and not long after there were added vnto these the Apostles dayes Jeron Gal 4. and then of some singular Martyrs betwixt whose daies there was yet this difference the Apostles were kept in all Churches these onely where they suffered all which Ierom testifieth in his Commentary vpon the Epistle to the Galathians chap. 4. Adding there further that then the histories of their liues and deaths were read and their godly examples commended vnto others after all which this prayer was added Concede O Deus vt quorum natales celebramus eorum virtutes imitemur Grant O God that we may imitate their virtues whose birth-daies we celebrate Now although antiquity is not sufficient of it selfe to iustifie this or that obseruation yet next vnto the Holy Scriptures it is to be reuerenced according to that of Augustine Post sacras Scripturas Aug. Tom. 2. Epist 118. ea nobis sunt obseruanda quae vel ab Apostolis profecta esse per traditionem vel a vniuersalibus consiliis definita esse iudicantur Those things are of vs to be obserued next vnto the holy Scriptures which are iudged to come from the Apostles by tradition or to haue bin defined by generall Counsels New holy dayes rightly made Thirdly I say that to set apart any day to prayer thankesgiuing c. without iust cause is superstitious and if for the honouring and praying vnto any Saint it is idolatrous for neither God nor good men haue thus made any holy dayes A iust cause is therefore 1. When any great benefit and extraordinary Cause 1 hath been bestowed for which it were grosse ingratitude not to haue a solemne time of praising God Such was the bringing of Israel into the land of Canaan which they were euer thankfully to remember at the feast of first fruits and such is the Natiuity Resurrection and Ascension of Christ the comming downe of the Holy Ghost the stirring vp and sending of the Apostles to plant the Churches of the Gentiles which is a bringing of them into spiritual Canaan to partake of the hony and milke flowing there 2. When any great and wonderfull deliuerance hath been Cause 2 wrought such was the bringing of Israel out of Egypt their deliuerance from Hamans bloudy plot and from Gorgias vnder Iudas Macchâ—beus so that the Temple was cleansed and the Altar repaired for which they kept the Passeouer the feast of Purim and the Dedication and such haue been our deliuerances from the Spanish Nauy from the Gun-powder Treason and Gowries Conspiracy for which we are to continue solemne times of praising the Lord. Cause 3 3. When some great danger is vrgent vpon a people or imminent Ioel 1.14 and hanging ouer their heads thus Ioel hauing foretold of a famine to come calleth for a fast and a solemne assembly Ionah 3. and the Nineuites when Ionah threatned their destruction hauing onely the light of nature to guide them kept solemnely three daies together fasting and crying vnto the Lord for mercy And thus haue our Magistrates godly prouided that there should be solemne publique meetings for humiliation in our great danger Anno 1588. And in the time of famine and pestilence and it were to be wished that before we bee againe pressed with the like or greater iudgements which our sins cry for some times were solemnely appointed for the pacifying of Gods wrath towards vs. Cause 4 4. When any other speciall occasion is offered for the glory of God and the edification of the Church such as bee the daies dedicated to the memory of the most worthy Saints and Apostles of Christ the remembrance of whose holines miracles and excellency reuiueth the right-affected Christian to the glorifying of God who hath so wonderfully endued men with his grace and to a zealous imitation of them in their holines and integrity Out of these cases to appoint holy daies is altogether without warrant from the Word of God and the practice of purer times and if they bee multiplied to the hinderance of the poore Labourer ouer-much from his labour and to the ouer-hooding of mens consciences they are a bondage against which the Apostle inueigheth saying How turne yee againe to beggarly and impotent rudiments Gal. 4.9.10 whereunto as from the beginning yee will bee in bondage againe Yee obserue dayes c. Obiect 1 If it bee heere obiected that this cannot stand with the Lords precept Six dayes thou shalt labour Sol. I answer that this precept must not nor can bee simply vnderstood but conditionally vnlesse the Lord shall call vs to publike duties of holinesse vpon any of these dayes otherwise the Lord himselfe had amisse appointed some of these dayes yearely afterwards for holines and godly magistrates of old had been much to blame Obiect 2 If it be further obiected that thus dayes appointed by men shall also become Sabbaths and of as great account Differences betweene holy dayes and Sundayes as the Lords day I answere God forbid for yet there is great difference betwixt the Lords day and dayes appointed by men First in regard of the stricter kind of rest required vpon the Lords day from which there is more liberty vpon other holy daies insomuch as now wee may lawfully goe or ride iourneyes keepe markets or faires and
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
wherewith the earth with the workes thereof shall be burned vp The Heauens shal passe away as a scrowle the elements shall melt with heat A deuouring fire before him Psal 50.3 Math. 24. and a great tempest round about him The Sunne and the Moone darkned and the Starres losing their light A great trumpet sounded peircing from one ence of the world to another and all this in a moment in the twinckling of an eye Lastly it is set forth in the effects Ioâ—l 2.6 All faces shall gather blackenes They shall see him whom they haue pierced and mourne euery family apart And as the Lord himselfe saith Zach 12. Math. 24.30 Reuel 16.20 All the kindreds of the earth shall mourne They shall runne away and call vpon the mountaines to fall on them and vpon the rockes and hils to couer them But vnto those that wait for the comming of the Lord it shall be comfortable wherefore Christ saith Luk 21.28 When yee see these things lift vp your heads with ioy for your redemption draweth neere And the Apostle vseth this argument to the Thessalonians to disswade them from sorrowing like vnto the Heathen 1. Thess 4.14 for at his comming we shall be taken vp into the clowds to meete the Lord and so remaine euer with the Lord. Sixtly at the time of this iudgement it shall be proceeded according to mens works Ioh. 5.29 They that haue done good shall goe into euerlasting life they that haue done euill into euerlasting condemnation Math. 25. The sheepe of Christ that haue fed the hungry clothed the naked visited the sicke c. Shall be inuited into the Kingdome of the Father 1. Cor 4 5. the rest into euerlasting fire And secretest euils shall not then be hid for thoughts shall bee manifested and most hidden things discouered Reu. 20.12 The booke of euery mans conscience that was shut vp and benummed here shall be opened and according to the things here written he shall be iudged Not onely for sinnes committed but euen for omitting good duties men shall bee sent into Hels torments No outward thing shall then stand any man in stead the foolish Virgins with lampes but wanting oyle Math. 25.1 shall be shut out of the Bridegroomes chamber No crying or crauing shall then preuaile for such as haue liued impenitently in sinne if they shall say Lord Lord open vnto vs he will answer Depart from me ye workers of iniquity I know you not Math 7.21 If with Esau thou then seeke the blessing with teares Heb. 12.6 there is no place for repentance to be found And thus much for the grounds of Christs comming to Iudgement and the further setting forth of the same Now if any man shall aske the time when these things shall be â—t is easily answered Math. 24.36 The day and the houre knowes no man no not the Son of Man himselfe but the Father onely but for the yeere diuers men haue gessed diuersly and because they be but coniectures I will not trouble the Reader herewith A principall vnaccomplished forerunner to bee taken heede vnto the Gospell hauing beene already preached to all nations and Antichrist that man of sinne discouered is his further laying open and confusion when the Kings of the earth that honoured him shall make a mocke of him and a gratious conuersion of the Iewes the stiffest enemies vnto the Lord Christ and then shall the comming of the Lord vnto Iudgement be 1. Duty To keepe a good conscience For the duties of this faith The first is to keepe a good conscience before God and men because at the day of iudgement euery conscience shall be a booke opened and all the world shall read whither it be good or bad This Paul professeth to be his care saying Act. 24.16 Herein I endeauour to haue a cleare conscience alwayes towards God and towards men The reason he alleadgeth before viz. For that he had hope Vers 15. that the resurrection should be both of the iust and vniust that all should be brought forth another day to iudgement And in another place speaking of the Gentiles which had not the written lawe Rom. 2.16 Vers 12. Vers 15. hee saith At the day when God shall iudge the secrets of men by Iesus Christ those that are vnder the Law shall be iudged by the Law and they that are without without the Law for vnto both the conscience is a law bearing witnesse for or against and the thoughts accuse or excuse that is in euery mans nature there remaines some impression of good and bad of right and wrong a light whereby to discerne these and for those that haue done ill heere will be an accusation at that time they that haue done well shall be excused And this we cannot but in some measure conceiue by experience daily for that when wee haue done amisse we feele afterwards an inward trouble in our mindes and though we would gladly put off the thinking hereupon yet we cannot but still perplexing thoughts this way come vnto vs and disquiet vs and chiefely when we are alone The excellency of a good conscience and in greatest darkenesse of the night Now all this is nothing else but our consciences beginning the part euen whilst we are aliue and as it were warning vs to take heede of sinne though neuer so hidden for it will not suffer it to be blotted our through forgetfulnesse but is and will be a continuall register hereof so long as we liue and most of all then present it selfe before the Lord when finall and irreuocable iudgement shall passe vpon all Wherefore as he that is continually watched by one appointed of his master who hath power of life and death ouer him so that in no place he can be hidden from his sight and hee will not by any bribes be hyred to conceale what he seeth will carefully carry himselfe in all things as a good seruant and not by any allurements be drawne to wast his masters goods or to neglect his businesse or to any vnfaithfulnesse towards him Euen so let vs be contained alwaies in the feare of the Lord from all disloyalty towards his Maiesty and from all abuses either against our selues or our neighbours euen when opportunities of secresie are offered hereunto because our owne conscience notes our doings and will not be hired to giue any other but true testimony against vs when wee come to our reckoning at the last day Oh! how comfortable will it bee then to haue a good conscience 2. Duty To abstaine from iudging other man The second duty is both to abstaine from iudging and censuring others and to neglect and not to set by mens iudging of vs if so be our consciences iudge vs not because there is one iudge of all and it is presumption in whomsoeuer to take his office out of his hands in iudging these to be hypocrites these reprobates and
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
out of it Secondly that howsoeuer they fall or whensoeuer yet they shall be raised againe by a supernaturall power the soules being reunited vnto them and that not onely the bodies of the iust and righteous but of the vniust and wicked the bodyes of all both high and low rich and poore great and small Thirdly all this shall be at the last day together in a moment at the sound of a Trumpet and not some at one time some at another Fourthly being thus raised they must come to iudgement all the secretest things that euer they did being laid open and the hidden things of all hearts being manifested Proofe Now for the further manifestation and prouing of these things and first that our bodies shall fall as it is intimated in the word resurrection for that cannot rise againe which did not first fall so it is proued by the experience of all times and ages of the world for euen they of the first times whose bodies were most durable yet their end was they dyed when they had liued nigh a thousaÌ„d years these strong oaks though they stood neuer so long they fell at the last but long since the state of mens bodies grew more weake which made â—ob compare mans life vnto a shadow Iob. 1â— Esa 40. a Weauers shuttle and a floure and Dauid to a light that is soone put out and to a spans length and Esay to grasse which is greene in the morning but is cut down before night and withered And dayly examples confirme the same thing euery small matter ouerthrowing the strongest man and making him to fall to the earth from whence he was taken Secondly that our bodies hauing lien rotting in the graue shall bee raised againe by a supernaturall power which is more specially heere intended S. Paul proueth at large in the fifteenth chapter of the first Epistle to the Corinths making this the ouerthrow of all religion to deny the rising of the dead and our Sauiour Christ before him opposed himselfe earnestly against the Saduces which denyed the resurrection saying Math. 22.31 Verse 32. Haue you not read of the resurrection what is spoken vnto you of God saying J am the God of Abraham Isaacke and Jaacob now God is not the God of the dead but of the liuing and long before this Esay hath said The dead shall come forth with my body shall they rise and Daniel Dan. 12.2 Iob. 19.25 Many of them that sleepe in the dust shall awake and Iob I know that my redâ—emer liueth and I shall stand at the last vpon the earth and though after my skin the wormes shall consume my body yet I my selfe shall see him c. and thus it is plaine that the resurrection shall be though wee say nothing of Ezechiels dryed bones reuiuing nor of Adam whose sleepe was a type of death and his waking of the resurrection Reuel 10.12.13 Math. 25.32 Now that it shall bee generall of all without exception is shewed in the booke of the Reuelation where all both great and small are seene comming forth the earth giuing vp the dead in it and the sea yeelding vp the dead therein and Christ saith that at his comming all nations shall be gathered before him Wherefore that of Daniel speaking of many is to be vnderstood as though he had said that they being a great many an infinite multitude shall awake Lastly that all shall be raised by a supernaturall power and not by any thing in the course of nature is shewed where the Lord saith The dead shall heare his voyce and shall come forth it is then by the vertue of his call that men euery where shall rise againe 1 Cor. 15. Math. 24. The trumpet shall sound and the dead shall rise incorruptible saith the Apostle He shall send forth his Angels to gather them he saith in another place the meaning is the same that as God at the first by his word made all so he will at the last reuiue all and vse his Angels as Ministers to gather them together from all parts of the world Obiect 1 1. King 17. If this shall seeme strange because it hath beene a rare matter that any haue beene raised at all after death I answer is it true that many being truely dead haue beene raised againe as it cannot be denied for such was the womans son the Shunamites raised by Elisha the widowes sonne of Sarepta raised by Eluah Lazarus and two more raised by Christ Dorcas by Peter and Eutychus by Paul then me thinkes it should not be supposed impossible that there should be a generall resurrection of all For if in the winter time some plant or hearbe shall put out and grow greene it is an argument that others may doe so too if a man expert in any curious trades as the Goldsmith in trying gold and siluer from drosse the Glasse-man in making Glasses c. Shall doe but one or seldome acts of their trade is it not an argument that they can do many more when they shall thinke good In like manner some hauing beene already by the diuine power raised from the dead springing vp againe after death is it not an argument that this hauing beene done in the winter of this worlds standing all shall in like sort rise againe at the spring time of the resurrection The Lord hauing in some performed this hard worke that hee can doe the same in all it being as it were his profession and his skill sufficient for it Obiect 2 All shal be raised howsoeuer they haue perished If it shall further seeme yet an hard matter that all should be raised because some are drowned in the sea and eaten vp by fishes and these fishes being taken by men c. Now if it shall sound as a thing imposssible that euen men comming thus to their ends should be raised for where shall the parts of their bodies be found seeing the same becommeth the substance of diuers bodies I answere with God all things are possible and to vse the comparison of a learned Father When Doues flye diuersly abroad and are mixed with others yea infinite numbers together being farr from home yet they returne vnto their seuerall Doue-coats Greg Nyssen lib 1. de opificio hominis cap 26.27 so the soules of diuers men departing out of their bodies and remaining long from home yet they haue some naturall or rather supernaturall motion by which they are addicted to returne to their owne bodies vnto which they haue beene vsed Quicksiluer being powred forth amongst the dust is mixed with nothing else but though diuersly parted yet it remaineth in litle globules so that it is easie for a man to gather it together againe and then ioyneth in one as before and much more easie shall it be for the great God of heauen to gather in one the parts of the same bodies howsoeuer dispersed and powred as it were into the dust of the earth When seedes
their bodies Reuel 7. not distempered through heat or cold hunger or thirst sickenesse or infirmities and lastly their continuall rest from all labour and paines and yet no darkenesse of the night for they shall keepe a Sabbath from weeke to weeke and from moneth to moneth Esa 66.23 and the Lord shall bee a perpetuall light vnto them 2. They shall haue added vnto their ioy Reu. 21.25 riches for be not there wonderfull riches thinke you where the very Pauements shall be of Gold chap. 2.26 c. where the riches of all the Gentiles shall be brought in to them 3. Vnto their riches shall be added glory therefore it is called a crowne of glory reigne ouer nations our bodies shall shine as the Sunne and be like the glorious body of Iesus Chirst Phil 3.21 4. Our happinesse shall exceede for all these euen as the glory of the Sunne exceedeth all the rest of the Starres and the glory of Kings all the rest of their subiects for this life shall bee vnto vs a Kingdome and hence it is that the Prophet saith The eye hath not seene nor the eare heard any other God that doth so to him that waiteth for him Esa 64.4 5. Our happinesse shall bee absolute vniforme and entire not mixed as all worldly happinesse is pleasure hauing irksomenesse abundance hauing wants glory and honour accompanied with shame and ignominy but in this life Reuel 7. Esa 65 19. All teares shall be wiped from our eyes wee shall sorrow nor grieue no more our delight shall euer bee fulnesse of ioy 6. These things shall not be by intermission and fits but continually yesterday and today the same as the damned in hell can haue no remission of their paines so shall the saued in heauen haue no diminution of their ioyes but as they that liue shall not sometime be dead and sometime liuing no more shall they that liue the euerlasting life bee sometime in pleasures and sometime without for their life is pleasure riches and glory Prou. 16.4 Lastly all this shall be for euer and euer for farre more thousands of yeares then the Sea hath drops of water the earth hath spires of grasse and all men haires vpon their heads and so beginning againe circularly without ende For heerein is God perfectly glorified and the wicked are fully iudged which is the last end of all Gods workes according to that Hee made all things for his glory and the wicked for the day of Iudgement For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for euer doth some time set foorth no more but a certaine large time at the last to be ended as the time of the Mosaicall Law or the time of this worlds continuance for thus it is said of ceremonies yee shall obserue these things for euer and of the earth Eccl. 1.4 It standeth for euer yet when it is said that the life â—o come shall last for euer the meaning is as the Lord liueth for euer vnto whose dayes infinite millions of yeares can put none end for death is swallowed vp of life all cause of death is taken away and so neuer neuer can this life cease but still still remaineth simply without respect vnto any period of time The life euerlasting 1. Duty Carefully to fly such sins as are threatned with death 1 Cor. 5 9 10. For the duties of this faith The first is carefully to breake off all those sinnes the doers of which are expressly threatned that they shall neuer enter into the Kingdome of Heauen Such are named to be fornication adultery Idolatry buggery wantonnesse theeuing couetousnesse drunkennesse rayling extortion for such saith S. Paul shall not inherite the Kingdome of God Gal. 5.19.20 Vers 21. In another place he reckoneth vp the same sinnes againe and further addeth witchcraft hatred debate wrath seditions heresies enuy murther and gluttony of which saith hee I tell you before as I also told you before that they which doe such things shall not inherite the Kingdome of God Math. 25. Reuel 22.15 And our Sauiour Christ further numbreth vnmercifulnesse to the poore and the holy Ghost by Iohn the Diuine inchanters lyers and dogs meaning contemners and neglecters of holy things of whom he saith That they shall bee without the gate of the City 1 King 1. Wherefore let vs all with one accord bee at enmity with these vices and watch ouer our hearts and wayes that wee commit them not When Shimei was threatned by Salomon saying Whensoeuer thou shalt goe ouer the brooke Kedron thou shalt dye the death what else could hee expect though vnder so mercifull a Kings gouernment but death when he should transgresse as he found it to his cost so what other thing can wee expect if wee liue in any of these or other grieuous and heynous sinnes concerning which the Lord hath said if thou doe these thou shalt not enter into life but to bee shut out indeed at the latter day Ierusalem in which wee looke to liue is aboue our soules must flye vnto it to vse the words of the Prophet Esa as Doues vnto the windowes but sinne is an heauy clogge and presseth downe if we thinke to be rid of it at leysure when we list we are deceiued for it hangeth on fast Heb. 12.1 how then can we hope to get thither vnlesse wee doe lighten our selues hereof All our faith is vanity our profession is deceit and instead of this endlesse life our end will be miserable death 2. Duty To enter the way of life The second duty is to striue to enter and to walke on in the way that leadeth to euerlasting life and neuer to goe out of it to our dying day and this is the way of good works which God hath appointed that we should walke in them Eph. 2.10 Ioh. 5.29 They that haue done good shall enter into life they that haue done euill into condemnation Reuel 22.14 Blessed are they that doe his Commandements that their right may bee in the tree of life and that they may enter in by the gate of the City Though it be a straight and narrow way and there bee few that finde it most men goe the contrary way yet if thou wilt enter into life thou must keepe the commandements Math. 7.14 Wherefore goe not with the multitude which bee in the broad way but embrace the counsell of Christ Striue to enter in at the straight gate and that whilst thou hast time Will any man being in a strange Countrey returne to his home and yet not take the right way thither And will any man then being in the Countrey of this world come to his home in Heauen and not take the right way How is it then that wee hope to come to eternall life and yet refuse to take the way thither yea to hearken to the guides or to be led by them whom the Lord hath appointed to bee a
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
is to sweare rashly and without due consideration what an oath is and by whom it is taken for swearing rightly is a part of Gods worship and must be done with high reuerence as Iacob is noted to haue sworne by the feare of his father Isaac Fourthly swearing commonly in our communication and talk one with another which we are by Christs owne authority forewarned to doe I say vnto you sweare not at all Matth. 5.33 neither by Heauen for it is the throne of God nor by the earth for it is his foot-stoole c. Whence doe arise these three conclusions necessary to be considered of by all common swearers Concl. 1 First that it is a very childish thing to sweare by creatures bread or light c. 1. Because as our Lord elsewhere expoundeth himselfe Hee that sweareth by the Temple Mat. 23.20.21 sweareth by him that dwelleth therein So hee that sweareth by creatures sweareth by God who created them and yet he will not bee heard to sweare by the sacred name of the Lord as if a child abhorring any bitter thing or poyson should notwithstanding take the same vnder a little sugar 2. Because hee calleth vpon dumbe things that cannot heare he bringeth them to patronize his cause that can neither hurt nor helpe like vnto Baalâ— Priests vnto whom hee was not able to giue answere though they called vpon him from morning till noone-tide or like infants that prate vnto babies made of clouts 3. Because that hauing taken vp this childish custome of swearing they are no whit daunted either at the authority or charge giuen here against by our Sauiour Christ no more then children that are yet without all vnderstanding are moued to leaue any foolish quality whatsoeuer and how great soeuer he be that doth admonish them thereof Concl. 2 Eccles 9.2 Secondly it is a most vngodly thing to vse common swearing 1. Because the Deuill is the authour hereof for let yea be yea saith he and your nay nay for whatsoeuer is more then these commeth of the euill one 2 It is to agree with the Pharisees who did not forbid swearing by smaller oaths 3. It is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the vncleane to him that sweareth and that feareth an oath in which words hee maketh swearing an euident proofe of a prophane person 4. It is a great indignity offered vnto the Lord to call him to witnesse to euery trifling matter as the common swearer doth no man will offer the like to his familiar friend much lesse to a greater person 5. It is hereby derogated from the maiestie of the Lord in whose roome base creatures are placed at which our Sauiour also glanceth when hee saith that heauen is Gods throne as if he should haue said it hath nothing in it worthy the swearing by it is not God but his seate and the earth his footstoole 6. Because it is most straitly forbidden both here and by S. Iames who propoundeth it as a prime and most necessary charge Before all things my brethren sweare not Concl. 3 Ier. 5.7 Amos 8.14 Thirdly to sweare by the Masse by the Rood is wicked in an higher degree because all these haue been made Idols and thus considered Gods greatest enemies as he that doth royall honour vnto a subiect vsurping the Princes throne and hauing been condemned for a traytor therefore sheweth himselfe herein to be a most vild traytor and vnworthy to liue as being a preferrer of his Princes greatest enemy This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children haue forsaken me and sworne by them that are no Gods And againe They that sweare by the sinne of Samaria saying Thy God O Dan liueth shall fall and not rise vp againe answerable to which be the sinnes of the Papists the Masse and the Rood c. And thus much both for swearing commonly and by creatures Breach 4 By cursing and banning The fourth way of abusing Gods holy name is by cursing or banning which is a calling for plague or murreine or any fearefull euill vpon those with whom a man is offended For this is first a malicious sinne and therefore noted to be a fruit of such hearts as are full of gall and bitternesse Rom 3.11.12 as they are described out of the Psalmes Their throat is an open sepulcher the poison of aspes is vndeâ— their lippes their mouth is fâ—ll of cursing and b tternesse For which cause the people of God are forbidden all cursing and commanded to blesse yea euen such as curse them Blâ—sse your persecutors blesse I say and curse not Rom. 12.14 Iames 3. And Saint Iames maketh it an infallible argument of a corrupt fountaine to send forth this soure water of cursing And it is very corrupt indeed for as much as for small hurt receiued or a little offence giuen reason being blinded with malice any mischiefe or grieuous plague is wished vpon the head of the offendour So that the Lord may rightly say another day of the wicked curser Out of thâ—ne â—â—wne mouth shalt thou be condemned seeing that for small offences thou hast adiudged others to the plague or the Deuill much more shall my fearefull plagues be thy portion and the Deuill possesse thy soule as his vassall for euer Secondly this cursing is a presumptuous sinne because that hee which curseth another entreth vpon Gods office vnto whom alone it belongeth to say vnto plagues and punishments as the Centurion to his souldiers Come and he commeth For what else is it in the wretched curser of his brother bidding the Deuill take him but to doe that which is in the Lords power onely and to make a mans selfe equall vnto God as the Pharisies obiâ—cted against Christ taking vpon him to remit sinnes which none can doe but God Wherefore we reade not that any of the holy men of God haue giuen the aduenture to curse without special commission from the Lord Iude vâ—es 9. no nor so much as Michael the Archangell for he durst not curse the Deuill in his fight with him about the body of Moses plainely noting the arrogancy and blasphemous presumption of cursed man that shall dare to curse Nâ—mb 23. Baalam shall rise vp in iudgement and condemne them for that being hired by Balaack to curse he durst not doe it without commission from the Lord which hee could not obtaine and therefore notwithstanding the great rewards promised turned his speech to blessing the people of Israel The false Prophets shall rise vp in iudgement against these cursers and condemne them for they were sharply censured only for blessing and promising mercy without commission from the Lord. But these doe take vpon them by their owne authoritie to curse without any instigation of higher powers without hope of reward onely some little distemper carrying them hereunto Breach 5 By
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
That it was appointed for holy meetings to preach and heare c. 3. Not in some one Church but generally in the Churches of Christians at Troas Galatia Corinth c. 4 Not in some week only but euery weeke Arg. 2 Exod. 20.10 The second reason is taken from places of Scripture which proue the same by consequence as that in Exodus where the Commandement being giuen this is added as a reason The seuenth day is the Sabbath of the Lord thy God and the Lord rested the seuenth day Math 12.8 A second place is that in Matthew The sonne of man is euen Lord of the Sabbath A third place is in Iohn All men should honour the Sonne Iohn 5.23 euen as they honor the Father The reason may be framed thus If the same reason grounded vpon Gods word be as wel for the first day of the weeke as it was once for the Sabbath of the Iewes then wee are as certainly tied to the obseruation of this day as they were for their Sabbath but there is the same reason Therefore wee are certainly tied vnto this day The first part of this argument is plaine for the same reason is of the same force the second part appeareth by the places noted in the margent The maine reason of the Sabbath of the Iewes is because it was the Sabbath of the Lord and therefore his people must necessarily do him this honour that there might be a conformitie betwixt God and his people and in like manner our Sabbath is the Sabbath of the Lord Christ when he had finished the worke of our redemption for which cause hee also giueth the same name The Sonne of man is euen Lord of the Sabbath As if in more words he should say When God the Father had once ended the making of the world he rested and published himselfe to be the Lord of that rest and dedicated it vnto himselfe giuing it the name of the Sabbath of the Lord In like manner when I shall haue finished the worke of mans redemption I will rest and will haue the day of my rest dedicated vnto my selfe for which cause I say that the Sonne of man is euen Lord of the Sabbath also it shall bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords day And thus shall the will of the Father be fulfilled which is that as they honoured the Father in keeping the Sabbath betwixt the creation and redemption so they should honour the Son in keeping the Sabbath betwixt the redemption and consummation of the world Arg. 3 Matth 28. A third reason may be drawne from the vniforme practise of the Church euen from the time of mans redemption vnto this day Christ himselfe first began it when he arose early in the morning vpon this day and thenceforth euer obserued it so long as he continued vpon the earth Iohn 20.19 When the Disciples were gathered together for feare of the Iewes the doores being shut he came and stood in the middest of them vpon that day Againe Verse 26. when incredulous Thomas was amongst them he came and shewed his hands side and feete vpon that day and immediately the Euangelist subioyneth And as for the practice of the Apostles herein it is so plaine as that it were great impudency to deny it Again for the practice of those that liued next vnto them whether Greekes or Latines they followed the same order Reade for this Ignatius in his Epistle to the Magnesians Iustie Martyr in Apologeticis Ireneus in his fourth booke chap. 19.20 Euseb Eccles hist lib. 4. chap 23. Origen Hom. 3. in Exod. Cyrill in Iohan. Tertul. de Idolat Ieronym in vita Paulae Ambros serm 62. August in Iohan. Gregor lib 11. epist 3. c Lastly for the Churches of these times since and at this present whether Protestant or Popish of what Country soeuer all consent for the obseruation of this day though in opinion there be some difference about it some grounding it vpon Gods Ordinance according to that which hath been said as Beza Iunius Piscator Bollocke Hooper Fulke and the book of Homilies yea and some Papists also as Sâ—â—tas Panormitanus Syluester Felicius and the Schoolemen some vpon tradition onely as the Rhemists Testament Tollet and Bellarmine Whence wee may reason thus That day which the Lord Christ hath sanctified by his resurrection wherein hee came together with his Disciples to instruct and to confirme them wherein all Christian Churches of all Ages haue made their Assemblies is certainlie the Sabbath of the Christians but such is the first day of the weeke Therefore certainly our Sabbath Arg. 4 A fourth argument may bee drawne from the iudgements of God most fearefully befalling such as either haue contemned the Sabbath of this day or through worldly mindednesse haue neglected it In a Councell held at Paris some holy men vrged the making of speciall decrees about the strict obseruation of the Lords day because as they alleaged partly of their owne knowledge partly by the relation of others some intending their husbandry vpon this day had been smitten with thunder and lightning to the laming of some and to the vtter destruction of others Another carrying home corne vpon this day had both corne and barne most lamentably consumed by fire Also that in Chimstat a towne in France a certaine woman being wont together with her children to peele hempe vpon the Lords day when others were at Church was first terrified with some sparkes of fire falling amongst her hempe another time with a flame of fire arising in her hempe and lastly not being warned by this there kindled a fire againe which whilst she laboured to quench both she and her children did miserably perish thereby The Centuriatours of Magdenberg do tell of a certaine Noble-man that was wont to follow his sport of hunting vpon the Lords day when others went to Church but the Lord shewed a great iudgement vpon him therefore he had a child borne vnto him with the head of a dog And that a certaine Miller intentiue about his grinding vpon this day had his house and meale burnt by a fire kindling in his mill And to come nearer home Anno 1583. whilst they were beholding the Beare-baitings in Parish-garden vpon this day the scaffold burst down suddenly and eight persons were slaine outright and many more hurt and maimed Arg. 5 A fifth argument may be drawne from such things as fell out worth the noting vpon this day August de temp serm 25â— Notable â—hiâ—gs â—pon this day Nâ—â—â—m 154. Christ arose vpon this day the elements were framed the world begun the Angels created and Manna began first to fall vpon this day the Israelites passed thorow the red sea Christ was baptized turned water into wine fed fiue thousand with a few loaues vpon this day and vpon it wee hope Wolph Cron. lib. 2. cap. 1. that hee shall come to Iudgement saith Augustine Vpon this day Christ was borne Aaron and
his Law is broken Obiect Sol. If it be said the Lord will haue mercy and not sacrifice I answer this is in case of necessity not to be auoided hee meaneth not that if thou be poore he had rather thou shouldest worke vpon his Sabbaths but abstaine serue him faithfully and he will stirre thee vp mercy for thy reliefe Quest 75. Are wee bound to doe the holy duties of Gods seruice all this time without ceasing Answ No for we may refresh our selues with eating and drinking singing and musick and other honest delights whereby the mind is cheared vp and ioy and gladnesse befitting the Lords holy day expressed Hos 2.11 Explan Although we teach a strict keeping of the Sabbath vnder the new Testament yet it is not so to bee vnderstood as though wee were bound vpon this day to doe nothing but spirituall duties all the day long for in respect that we haue flesh as well as Spirit that would be wearisome to vs and would turne the Lords day which is for a delight into a heauy burthen I say therefore that wee haue liberty to refresh our selues with such things as cheare the outward man and expresse ioy befitting the Lords holy day For euery holy day of the Lord is a festiuall and ioyfull day for outward ioy and delight which is expressed by the Prophet Hosea saying I will cause all her mirth to cease her feast dayes her new Moones and her Sabbaths When hee threatneth iudgements against the land Nehem. 8.9.10 And Nehemiah inuiteth the people to eate of the fat and drinke the sweete reproouing them when they began to weepe because it was an holy day of the Lord. Whence it appeareth plainly that mirth and ioy euen externall doe well become the holy day of the Lord neither were the people of Israel euer reprooued for this but that through their couetous mindes they accompted the Sabbath a burthen and thought long to haue it gone that their seruants might goe to their labour and they themselues to their markets for in this respect they are threatned by the Prophet Amos Amos 8 5. Heare yee this that swallow vp the poore and say when will the new Moone be gone that we may sell corne and the Sabbath that we may sell wheate c. And some of them not staying the ending of the Sabbaths trod Wine presses and laded and carried out burthens against which Nehemiah prouideth being grieued hereat Nehem. 13.15 as at a great abomination Yet let no man vnderstand this so as though it were hereby tollerated to spend this day in outward and vaine bodily pastimes for for then how shall we improue it to the best aduantage of our soules as hath been already shewed wee had need and ought to doe but so farre forth we may vse bodily delight as it doth not hinder but further the hallowing of this day as it doth not expresse an heathenish feast such as were the old Bacchanalia but setteth forth a diuine feast kept in the honour of the Lord Iesus 1. Let no man therefore be eating and drinking and making merry when the publike seruice of God calleth for him Phil. 3 â—7 for that were truly to make a mans belly his God as the Apostle speaketh seeing he attendeth vpon that when he should attend vpon God in his seruice 2. Let no man so affect outward pleasure as that he should forget the chiefe pleasure and comfort of the soule by neglecting to prepare to Gods worship before or to meditate that it may sinke and take rooting in his mind after 3. Let euery man as hee is able exercise himselfe in priuate in reading and studying the holy Scriptures and praiers with other helpes to strengthen the inner man in grace and knowledge 4. Shunne and auoide all obscene and filthy pleasures which are rather corrupting then hallowing and all vnlawfull gaming or ouer laborious exercises which in the end do rather trouble and dull the Spirits then quicken and cheare theÌ„ vp Let there be no frequenting of Alehouses or Tauerns vnto riot no chambring wantonnes or in a word let there bee no mirth but what becommeth sober temperate and chaste minds fearing God and reuerencing his ordinances And that licentious persons may bee the rather restrained from their vaine pleasures vpon this day the Lord hath apparantly executed iudgement vpon diuers for contempt of this day Quest 76. Is this all that we are bound vnto to keepe the Sabbath our selues in ceasing from labour and doing the duties thereof Answ No but whosoeuer hath sonne or daughter man-seruant or maid cattell or stranger within his gates is alike bound to prouide that all as much as in him lieth obserue this day in their kind both man and beast Gen. 17. Explan The Lord the author of this commandement as in giuing other lawes he speaketh not vnto inferiours and the gouerned but vnto the gouernours as in the law of circumcision he commandeth all vnto Abraham both for the act to be done the time and manner in the law of the Passeouer he commandeth all vnto masters of families Exod. 12.21 and Moses openeth the matter vnto the elders onely so in commanding the obseruation of the Sabbath he layeth all vpon the gouernours saying Thou thy sonne thy daughter thy man-seruant thy maid thy cattell and stranger that is within thy gates Gouernours charged with children and seruants And not without iust cause because that 1. Parents and Masters of families are in Gods stead to their children and seruants and haue his titles vpon them which for what else is it but only to remember them so to bring vp those that are vnder them in all godlines and holinesse as if God himselfe did more particularly take vpon him the training vp and nurturing of them 2. Because of the neare relation betwixt gouernours and their people he is the head oeconomicall they the members of all which we know what care the head hath seeking stil to put more comlines vpon them and in these kind of members the greatest grace is holines and greatest meanes of breeding this the due obseruation of the Sabbath 3. Because of the corrupt nature wherein parents beget and bring forth their children into the world so that without grace they are fountaines of infinite misery vnto them they being by nature the children of wrath and vassals of the deuill Ephes 2.2 now what a corasiue must it needs be to the heart of any kinde-hearted father or mother to consider that they haue bred children to be fire-brands of hell and what a care then must this needs worke in them to helpe them to be deliuered here-from and the chiefest ordinary way vnto this is to bring them to the Sanctuary vpon the Sabbath to vrge them and helpe them by prayer examinations and instructions to the fruitfull obseruation hereof 4. Because they cannot looke for a blessing vpon those things about which they imploy their seruants and
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
killing of Christ Act. 8.1 though hee washed his hands and â—aul vnto the killing of Steuen 3. He that concealeth as is set downe in the case of a man found slaine whose murtherer is vnknowne the Elders of the City nearest shall purge themselues of the guilt of this bloud by washing their hands and saying Deut. 21.7 our hands haue not shed this bloud neither haue our eyes seene it so that if any had seene it and not reuealed the murther hee had made himselfe guilty of murther Now this murther is so odious before God as that hee which doth it must die without any fauour yea Exod. 21.14 if he flieth to the Sanctuary he shall be pulled away from thence for thou shalt take him from mine altar saith the Lord and put him to death Whence we may see how great the Popes presumption is in giuing pardon for grosse murders to such as flie to any popish sanctuary 1 Murther a most grieuous sinno But iustly hath the Lord appointed this seuere punishment first because murther is the destruction of a little world as man is rightly called wherein the wonderfull wisdome power and mercy of God doth as much appeare 2. Because it is the defacing of Gods image which is in euery man betwixt which and the clipping of the Kings coine hauing his image there is no comparison 3. Because it is an incroching vpon Gods office to whom alone it belongeth to cal men when it pleaseth him out of this world 4. Because it is the greatest breach of loue and peace and so the greatest sinne against man Iohn 8.44 Gen. 4. Whence it is that Christ entitleth the Deuill a murtherer as by his proper name and how secretly soeuer murther bee committed it is noted aboue all other to be a crying sinne Cains murther cried to Heauen against him The Egyptians murther made amongst the Iewes children cried against them The sin of the rich denying the hire of the poore cryed to Heaven and this is a kind of murther also Iames 5.4 in these places we reade of sinnes that are crying for vengeance to shew that murther of all sinnes is the most crying sinne so that the murther shall not rest but if man reuengeth not God will if man cannot know it God will make it knowne sometime making the dead body to bewray the murtherer somtime the birds and sometime the murtherers owne conscience And hitherto of the head sinne against this Law 2 Against quarrelling A second sinne here is the next degree vnto murther all iniury done vnto our neighbor tending to the preiudice of his life 1. By striking and fighting in priuate vniust quarrelling whereby it commeth to passe that an eye or tooth is lost the head the face or the arme is bruized or broken or some other part of the body hurt The Lord prouideth for the punishment hereof Eye for eye tooth for tooth Exod. 21.24 hand for hand and to pay the charges of the party stricken during the time of the healing 2. By grinding the faces of the poore in selling and letting without all conscience in diminishing their hire or in taking their meanes away from them this is also called oppression Esay 1.15 by which rich mens hands are filled with bloud and such an oppressing bloudy sin as that it shall escape no more then actuall murther when the poore cry out vnder this burthen Exod. 22.24 the Lord threatneth that his wrath shall be kindled and he will kill them that vse it 3. By vsing any outward meanes of impairing our neighbours life or health as if the Phisitian or Chirurgion shall deale falsely with his patient giuing him rather things against then for his health that he may be the longer vnder his hands or hauing no skil or but little shall pretend skill sufficient and so keepe him to the indangering of his health and life from such as bee more skilfull and likewise if the Apothecarie through a greedy desire of gaine or by neglect shall giue one thing for another vnwholsome improper ingredients in stead of the prescribed here is not only a wicked deceit but a degree of murder And as it is in regard of others so also is it in regard of a mans owne selfe if he shall by any meanes willingly impaire his owne health rather choosing to indanger his life in time of sicknes then that he will be at charge for the meanes of recouerie in the time of health rather staruing through idlenesse then working or on the contrary side following drunkennes surfeting and whoring to the breeding of noisome diseases in his body thus and whatsoeuer way else he taketh to the preiudice of his owne life besides his sinne against other Commandements he is guilty of selfe murther 3 Against railing speeches The third sinne is to raile and reuile in speeches although no stroke is giuen for this is also a degree of murther Christ himselfe being Iudge where speaking of murther hee saith Whosoeuer shall say vnto his brother Matth. 5.22 Racha shall be worthy to bee punished by a Counsell and whosoeuer shall say Thou foole shall be in danger of hell fire Prou. 12.18 For rayling and bitter words are like the pricking of swords and therefore are not only forbidden but all appearance hereof by crying out aloud Ephes 4.31 where the Apostle biddeth to put away anger euill speaking and crying And good reason that this should be forbidden here as a degree of murther seeing experience teacheth that of words blowes doe commonly arise 4 Against malice hatred and enuy The fourth sin is to haue murtherous affections of malice hatred and enuy against our brother or but the first degree hereof vnaduised anger for to preuent the height of these euill affections the Lord threatneth such as bee vnaduisedly angry as culpable of iudgement and Saint Iames saith Matth 5.22 Matth. 5.22 Iames 1.20 that the anger of man doth not worke the righteousnes of God This vnaduised anger is heate arising in vs vpon some priuate iniurie done vnto vs or to our friend pricking vs forward to reuenge and this may well be said not to worke the righteousnes of God because it setteth not a man the right way but contrary to that which the Lord hath appointed vs saying Rom. 12 19. Ephes 4.26 Vengeance is mine and I will repay it There is a kind of anger which is commanded Be angry but sinne not but this is not an humane but holy anger and hath these properties First Properties of holy anger 1. Against sin it is only against sinne and not against that which is a priuate displeasure done vnto vs. Such was the anger of Moses when as comming from the Lord with the tables of the law in his hands seeing the idolatry of the people he threw them downe not being able to hold when he saw God thus highly dishonoured 2. It is onely because God is offended
commonly runne into 3. A disposition alwayes to interprete such things as are done against vs in the best sense that wee can as it is noted to bee the property of loue It thinketh not euill 1 Cor. 13.5 for by a misconstruction men are often prouoked causelesly to sinne against their owne soules or when small matters are aggrauated and accounted greater 4. A loue of peace and seeking it with all men as much as may be according to the precept As much as in you lyeth Roâ— 12.8 haue peace with all men And againe Dost thou desire to liue long and to see good dayes refraine thy tonge from euill Psal 34.12 and thy lips that they speake no guile cease to doe euill learne to doe well seeke peace and ensue it 5. Lastly a minde content for the loue of peace sometimes to depart with a mans right as Abram the vncle Gen. 13. Math. 17. gaue Lot his nephew his choise being content that part which hee left and Christ when he had proued that hee was not to pay tribute or poll money did notwithstanding pay it being demanded By interring and timely bringing to the buriall dead bodies of Christian people or others which being vnburied would be noysome and preiudiciall to the liues of the liuing Wherefore Abraham prouideth a place to bury Sarah in But this taxeth not the hanging vp of paricides or other notorious murtherers in chaines without buriall who are vnworthy of the honour of Christian buriall And this duty doth more properly belong to the fift Commandement 1 Pet. 2.2 Ro. 10.14 Now as there is a spirituall murthering as well as a corporall so there are duties to be done to preserue the spirituall life and first to preserue thine owne thou art bound to desire the sincere milke of the word as S. Peter saith that thou maist grow thereby 1 Pet. 2.2 Rom. 10.14 attend the preaching hereof whereby faith may be wrought and confirmed and that with all diligence as it is to bee preached in season and out of season thou must hide the word in thy heart by serious meditation as Dauid did Psal 119.11 Cor. 3.16 and let it dwell plenteously in thee pray continually for grace and reuerently receiue the Sacraments and vnto all these ioyne obedience be doers of the word and not hearers onely deceiuing your selues If any of these things bee neglected Iam. 1.22 thy soule cannot liue thou destroyest thy selfe euerlastingly To preserue the life of the soule To preserue thy neighbours spirituall life 1. If thou be a minister teach exhort rebuke vse all meekenes discretion and diligence in doctrine and life to keepe in the right way to bring in such as are out to strengthen the weake to comfort the faint-hearted to curbe the vnruly to informe the ignorant and erronious and to further the sanctification saluation of all 2. If thou beest a Iudge a ruler or a magistrate in executing iustice seeke not onely in regard of temporall punishments to make men affraid of sinning but much more because they shall thus damne and destroy their owne soules commend an honest and deuout course of life both by word and example so as S. Paul saith to Timothy thou maist saue both thy selfe and many others 3. If thou be father or mother master or priuate gouernour teach and season youth in good things betimes command them with Abraham to walke in the way of the Lord instruct them in the grounds of religion out of the holy Scriptures euen in their childhood with Timothies grandmother chastize them duly when they sinne against God as Ely did not and in all things bee an example of holinesse vnto them bringing them to the publike place of Gods worship and praying earnestly for them with Elchana and Hannah and thus thou shalt dedicate them with Samuel to the LORD and well prouide for the saluation of their soules Heb. 3.13 Leuit. 19.27 4. If thou be a priuate person exhort such as are backward and prouoke vnto loue and good workes reproue such as offend and suffer them not to sinne such as are forward in goodnesse incourage with the Kingly Prophet who saith I was glud when they said Psal 1 22. 1 Cor. 10â— let vs goe vp to the house of the Lord and by no meanes lay any stumbling-blocke before thy brother by which he should fall and perish and thus many priuate persons to their great ioy saue the soules of others whilest others carelesse of these duties like Cain haue murtherous mindes and say am I my brothers keeper Quest 94. What is the seauenth Commandement Answ Thou shalt not commit Adultery Quest 95. What is heere forbidden Answ First all outward vncleane actions of Adultery Fornication c. Secondly all filthy and vncleane speeches songs and Bookes and Ballads of this sort Thirdly all incontinent thoughts and lusts of the heart Fourthly whatsoeuer is an occasion of vncleannesse as surfetting drunkennesse and idlenesse c. Mat. 5.28 Explanat The sinne heere forbidden is not onely the act of Adultery but whatsoeuer is any way against chastitie or sobernesse either in deed in word or in thought directly or indirectly as a meanes of sinning heere against For thus large our Sauiour sheweth the extent of this Commandement to be where hee saith Whosoeuer looketh vpon a woman to lust after her hath committed adultery with her in his heart stretchihg this commandement to the very thoughts and the meanes of such wicked thoughts a wandering eye Gen 19.18 First therefore this commandement is broken by vnclean actions of euery kinde whether by beastiality Leuit. 18.23 or by vnnaturall lust Rom. 1.26.27 and so foule an euill is this as that the Lord hath done more against it euen in the view of the world then against any other sinne sweeping away euen whole Kingdomes with fire and brimstone from Heauen not sparing any of that impure people and continuing the memoriall of his iudgement vnto this day by the dead sea which is there by the apples outwardly faire hauing nothing within them but smoke and by the generall desolation of the Countrey voyd of euery liuing creature Deut. 22.22 Or the act of vncleannesse is committed with a man or woman married or betrothed and this is adultery which is also so foule as that the punishment appointed is death If any man bee found lying with a woman married to a man then they shall dye euen both twaine to wit the man that lay with the wife 23. and the wife If a maa bee betrothed to an husband and a man lye with her then shall yee bring them both out to the gates of the Citie and shall stone them with stones to death And good reason that adultery should bee thus puninished because it is an abhominable sinne diuers wayes Against adultery 1. It is a breach of a most sacred couenant made before God and the congregation of his people in most sollemne
vnconscionable Landlord apply the threatnings of the Law wheresoeuer they finde them as well to the one as to the other being both deepe plunged alike into the same damnation It is the sinne of this nation to oppresse both these wayes and no doubt but the Lord hath some great iudgement to punish it and such is the blindnesse of the Vsurer oppressing with his money as that he cryeth out vpon the Landlord and of the rent-racker oppressing with his land as that he cryeth out vpon the Vsurer and neither of them see into their owne sin to turne there-from It is the practice of too many in our nation to oppresse this way no conscience being vsed but as a man can by most cunning deuises procure his owne greatest gaine Wherefore repent and let neighbourly loue beare rule which is the fulfilling of the Law Let nothing to the hinderance but to the benefit of the hirer be content with a moderate gaine so shalt thou shew loue and haue loue which through vnconscionablenesse is waxen cold all ouer this our world 9 Kinde 9. In such as sell vpon trust come or ware the buyer wanting ready money which take more then a iust price therefore without all reason Is this the loue wherewith thou louest thy neighbor as thy selfe Is this an helping hand reacht out vnto him in his need It is a reaching of him a knife to cut his throat when hee asketh thee bread a treading him downe into the water with thy feet when hee craueth thy hand to helpe him out Wherefore either sell not vpon trust at all and so deny altogether to doe the office of loue or else sell for an indifferent gaine euen when thou trustest 10 Kinde Against Bankâ—â—pâ—s 10. In such as faine themselues bankrupt to deceiue their creditors bringing them thus to compound for their debts sometime at fiue shillings in the pound sometime at lesse He is a wicked man that borroweth and payeth not againe Their credit is rupt that is broken before God and man Vnder the colour of pouerty they inrich themselues with other mens goods and rob the poore indeed 11. In such as hire labourers to doe their worke 11 Kinde To deny labourers hire Deut. 24 14. but either defer to pay their hire or deny some part of it Against this the Lord hath commanded saying Thou shalt not oppresse an hired seruant Thou shalt giue him his hire for the day neither shall the Sunne go down vpon it lest he cry against thee vnto the Lord and it bee sinne vnto thee So that this is an oppression and a crying oppression to put off the poore labourer by delayes who hath present need of his wages but much more if any part be with-held from him This is a sinne making so loud a cry as that it ascendeth vp into the eares of the Lord of hostes for reuenge as S. Iames sheweth Iam. 5.4 The greatest men are most guilty of this who abound heere but if they had none other sinnes they shall bee stâ—ipt euen for this of all comfort and euery penny detained from the poore shall bee a fearefull testimony against them at the day of iudgement 12 Kinde In such as hauing wronged his neighbour any way though vnwittingly yet if comming to the knowledge of the wrong done hee shall refuse to make any recompence the fault being onely his as when cattell break into a mans corne being sufficiently fenced on his part that oweth the corne if he shal demand recompence and shew his losse it is oppression not to make recompence in some reasonable manner but much more if hee in his owne knowledge could not but conceiue before of this losse like to come to his neighbour 13 Kinde The thirteenth kinde of theft is fraud and deceit in buying and selling and this is alike threatned as oppression Let no man oppresse or defraud his broeher in any matter 1 Thes 4.6 for God is the auenger of all such things Deceit is practised diuers wayes Deut. 25.13.14 First by false weights and measures or by some deuice giuing lesse then measure this is an abhomination to the Lord. For Thou shalt not haue saith God in thy bagge two manner of weights a great and small neither shalt thou haue in thy house diuers measures a great and a small For all that doe such things Verse 16. and all that doe vnrighteously are abhomination to the Lord thy God Let them look to it therfore that haue two kinds of weights and measures one to buy and another to sell by their practise is abhominable Amos 8.4 Secondly by mixtures of base things and such as bee nought or little worth with things of price and so selling all together as if all were best This was the sinne of the Israelites cormorants against whom the Prophet inueigheth saying Heare this O yee that swallow vp the poore that ye may make the needy of the land to faile Verse 6. saying when will the new moneth bee gone that wee may sell corne c. and sell thr refuse of the wheate And this is the sinne of many trades-men corne-maisters and hop-maisters and of such as deale in euery commodity in these dayes strange are their deuises to make things that are sold by weight heauier and to stretch such things as are sold by measure and to make the greatest gaine of base corne or other necessaries wines and the like which are too many to bee named I think that no age did euer come neere this our age for this deceit wherein there are so many Zachensses vnconuerted taking away from one another by forged cauillation God grant that they may speedily repent as hee did for their owne comfort and saluation Thirdly by setting a faire glosse vpon things to bee sold that the buyer may think it farre more precious then indeed it is and pay for it accordingly Thus they sinne by theft that sophisticate any wares or vse false lighrs and slights or ouerreach the buyer by outwardly placing that which is goodly and hiding the base and little worth This is a colon able deceit to circumuent the simple but they that vse it shall be taken in their owne craft Fourthly by setting forth the thing to bee sold by extolling speeches though it be vnworthy This is so common as that many who are accounted honest men doe fall into this dissimulation also and proue themselues stealers Fiftly by factions when as two or three compact together that when one is selling the other shall come and bid him such a price to deceiue him that intendeth to buy indeede By these and the like deuises fetcht from hell whilst they thinke that they deceiue others and aduantage themselues they doe greatly deceiue their owne soules loosing eternall life for the base gaines appertaining to this life Luke 9.25 For what shall it profit a man to winne the whole world and to loose his owne soule The fourth kind
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
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
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
and from the doctrine of the Apostle The cup of Blessing which wee blesse is it not the Communion of the bloud of Christ The bread which wee breake Iohn 6.47 is it not the Communion of the bodie of Christ But how is his body there to bee communicated Not by Transubstantiation as hath been already shewed nor by consubstantiation so as that his body is in vnder or about the bread as the Lutherans teach but onely in a spirituall Sacramentall manner faith making him present vnto the worthy receiuer euen as hereby we possesse euerlasting life according to that He that beleeueth in me hath euerlasting life For as Faith is an eye vnto which things to come are present so it is an hand holding them a mouth feeding vpon them and a stomacke receiuing them and vniting them vnto the person that beleeueth If it be said then the Sacrament is vaine seeing by faith Christ may be receiued without it and he is not outwardly any whit the more present with his body I answere God forbid for it is Gods ordinance to helpe our faith an outward meanes to conuey vnto vs inward grace and sanctification his seale to confirme our faith in his gracious promises As when the King bestoweth any thing vpon a subiect he is assured hereof by his meere donation and giuing it vnto him but yet hee appoynteth vnto him to take the state thereof a meanes of writing and sealing to ratifie what hee hath graunted for more assurance which writings and seale though they containe not the estate about them or in them that is the house or ground in quantitie yet they conuey them vnto him so though the body of Christ bee in heauen and being giuen vnto vs by the Father is made ours through faith yet it hath pleased him for more assurance to appoynt the Sacrament hereby to conuey this rich possession vnto vs and to write and seale to our hearts that Christ is ours by his holy body sanctifying our bodies and soules and by his blood cleansing vs from all our sinnes though this body bee not in or about the bread really in the quantitie as it was heretofore vpon earth And of like nature were the ancient Sacraments appointed to the Fathers vnto which though Christ was not really and corporally annexed yet vnto the receiuers they were Christ through faith 1. Cor. 10.1 Iohn 1.29 for the Rocke was Christ Christ was the Lambe Quest 2 Be there not other wayes besides this of receiuing Christ Answ Yes the Scripture speaketh of two other wayes or meanes 1. Gal 3.27 He is receiued by Baptisme for Hee that is baptized into Christ hath put on Christ 2. Hee is receiued by the preaching of the Word whether by himselfe when he came amongst his owne Iohn 1.12 and to such as receiued him hee gaue power to be the sonnes of God Math. 10.40 or by his Disciples for Hee that receiueth you saith Christ receiueth mee that is the doctrine which hee and they taught being entertained into beleeuing hearts and their persons being welcome vnto them By the word hee is receiued as by the draught of a conueyance and Articles of agreement by the Sacraments as by seales put heereunto Baptisme being properly the seale of a new life which is the beginning of euerlasting life we being dead and buried vnto sinne the Lords Supper the seale of the comforts and strength that wee grow vnto in this life as by most wholesome meats and drinkes till that in the life to come we shall bee continually feasted with him hee being meat and drinke and cloathing and wealth and all in all vnto vs euermore Quest 3 Wherefore is the Communion of the Lords Supper receiued often and Baptisme but once seeing both are Gods Seales and assure our spirituall estate sufficiently by being once put to That the Lords Supper is often to bee receiued the Lord himselfe doth intimate vnto vs where hee biddeth So oft as yee drinke this cup doe it in remembrance of mee Whereupon the Apostle inferreth So oft as yee eate this bread and drinke this cup yee shew the Lords death till he come 1. Cor. 11.26 construing this precept to last till the comming of Christ to iudgement at the end of this world And the reason hereof is first because that howsoeuer our new life is begun at once as is represented in Baptisme yet it continueth from yeare to yeare and must haue often meanes to sustaine it and therefore though circumcision was but once the Passeouer was once euery yeare Secondly because that although we are in Baptisme regenerate and become new creatures yet the flesh still dwelling in vs rebelleth so as that we are subiect to sinne daily against which as the bloud of Christ is continually by faith to be applied to purge vs so the Sacrament whereby his death and bloudshed is represented is often to bee vsed for the more comfortable remembrance hereof euen as to shadow it out before it was the high Priest entred into the holy of holies with bloud once euery yeere Now precisely set downe how often the Lords Supper is to be receiued we cannot because it is left indefinite Acts 10 7. Acts 2.46 The practise of the Primitiue Church was euerie Lords day or first day of the weeke and at the first daily as their dangers were great by reason of the persecution euery day Wherfore in the Canons carrying the name of the Apostles it was commanded that all which came to heare the Word being Communicants should receiue the Communion Et siquis non communicat excommunicatur vt ecclesiae turbator Can. 10. ordinum violator If any man doth not communicate let him be excommunicated as a troubler of the Church and a breaker of order And hereunto do the ancient Fathers assent But this often receiuing was in regard of the times such as at the first institution the shepheard being smitten and the sheep scattered Since in the peace of the Church the Communion hath been three or foure times in the yeare and specially at Easter as succeeding the Passeouer If it be said once in the yeare is sufficient as the Passeouer was but once I answer the Passeouer required a long time euen seuen dayes for the celebration thereof and if it had been often Exod. 12.19 it would haue been too heauy a burthen vnto the people it is not so with the Lords Supper Againe this is the proper time of the right Passeouer the Lords supper in times past besides the Paschall Lambe and vnleauened bread once in the yeare there being many other remembrances of Christ in action viz. the many sacrifices now we haue onely the Lords Supper often to be vsed to the same purpose Quest What are the benefits whereof wee are partakers thereby Answ The strengthening and refreshing of our soules by the bodie and bloud of Christ as our bodies are by the bread and wine Mouns du Plessis
still in sinne and blindnesse Quest 148. What is the preaching of the Word of God Ans It is properly the expounding of some part thereof the teaching hence the duties to be followed and the sinnes to be auoided and exhorting to doe accordingly Nehem. 8.9 Explan Some there be that moue as much trouble about preaching as others that deny the necessity hereof and content themselues onely with reading some affirming the bare reading of the Scriptures to be preaching some talking hereof one neighbour to another and some the reading of Homilies or Sermons But the preaching of the word to speak properly is more then all these as may appeare both by the practise in the dayes of Nehemiah when it is said that the Priest stood vpon a place higher then the people and read the Law of God plainely and expounding the sence gaue the vnderstanding of the Scriptures And also in the new Testament where after the Lecture of the Law and the Prophets it is said that the Rulers of the Synagogue sent to Paul and those with him saying Act. 13 15. Men and brethren if there be in you any word of exhortation vnto the people speake From hence ariseth plainelie this description of Preaching to be an expounding c. as in the Answere Now for reading the Scriptures though in a large sense it be a kind of preaching because that the truth is hereby set forth and the Gospell and meanes of saluation made known to him that readeth or heareth it read yet it is properly no more preaching then reading is an Oration neither is hee that doth thus any more a Preacher then such an one an Oratour For when the question is made whether reading be preaching it is not meant whether by reading is not the truth set forth and may not sauing grace be wrought in the hearers but whether reading bee the preaching practised by the Ministers of Gods word vnder the old and new Testament which is so much commended for the liuely operation being Gods special and greatest ordinary power to saluation and whether the reading bee that which wee haue charge to intend when we are bidden go preach the Gospel For vnlesse they striue to make their reading such a preaching they question about nothing if to make it such a preaching they striue against the streame the whole current of examples recorded in the Word being against them yea that speciall place which they think a most sure ground for them Moses hath of old such as preach him when he is read in their Synagogues euery Sabbath day Acts 15.26 doth plainely rebuke their negligence seeing that it may well be hence gathered that at all times vpon the Sabbath when the Priests read Moses they expounded and gaue light vnto the people by teaching as in Nehemiahs daies Much more might bee said for the confute of such grosse opinions but because I propounded to bee briefe in all things thus much shall suffice briefly for this Let vs all lay aside partiality whereby wee are carried to fauour our selues and seeke our owne ease and this corrupt fountaine of such troubled opinions being dammed vp I doubt not but wee shall with one consent endeauour to preach in another manner then by reading and familiar talking applying our selues to the right vnderstanding of the Scriptures that we may giue the right sense after the sense find out sound and profitable doctrines strengthened with good reason conuincing the iudgement and after the doctrines frame some forcible exhortations to bring and bow the affections to the light set vp in the vnderstanding that Gods people may haue more grace and his holy name more glorie Quest 149. Who may preach the Word of God Answ Onely such as are outwardly sent of God ordinarily and when extraordinary necessity doth require all such men as are inwardly stirred vp and inabled by the spirit of God Who may preach Explan Hauing shewed what the preaching is it followeth what Preachers are viz. either in times ordinary or extraordinarie ordinarily we are to account him as a fit Preacher who is outwardly sent of God and none other that is in a Country where the Gospell is maintained by the higher powers and an order for the sending forth of preachers is established he is a lawfull preacher of the word that is sent forth according to this order and if any preach being not thus sent they are intruders and not labourers sent into the Lords haruest And this I say for the satisfaction of the people that they may haue a sure ground to rest vpon against al cauils of those that would make theÌ„ belieue that the licensed Preachers of the Church of England are no lawful Preachers either because they which make them had not ordination at the first from such as could lawfully giue it which is the cauill of the Papists or because some forsooth misliked ceremonies are vsed in their ordination which is the dotage of the Brownists For admit that Bishops and other Ministers of the Gospell should faile so that there were none to giue orders or that all were so corrupt as that they would not to any that embraced the truth what should there neuer then be any more lawfull Ministers of the Gospell God forbid for so the Lord should be tyed necessarily to outward meanes of sending forth Preachers and if he wanted vnder-meanes his Haruest should be vnprouided of Labourers But the Church of England God be thanked needeth not to flie to this refuge We can and doe proue our Ordination and succession of Bishops Canonically inuested and continuing the ofspring of our inferior Ministery without interruption mauger the barking of lewd Romanists against our Church whose very Popes haue been many of them meere open intruders Secondly for the reformed Sectaries what other then decent and commendable ceremony can their pure wisdoms carp at in our Ordination Againe admit that some errors should creepe into the ordination of Ministers what shall the Ministers bee disabled hereby and become no lawfull Ministers God forbid for thus the maine vertue of such as take orders should depend vpon some outward circumstance making them if it bee right marring them if otherwise and the people that know not the circumstances of euery mans ordination should bee held in doubt whether they be Gods lawfull Ministers and to be heard or not Rom. 10. Wherefore I say that he is a lawfull Preacher that is outwardly called and sent prouided alwaies that hee preach the truth and no heresies which are errors stiffely defended contrary to the plaine euidence of the Scriptures and if he doth preach heresie which thou thinkest may bee so proued by some faâ—re fetcht Argument yet this maketh not him to cease from being a lawfull Preacher yea though he maintaineth heresie plainely against the word in a Church where the truth is by the higher powers maintained he is stil a lawfull Preacher vntill that by publike authority he be inhibited And 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
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