members of Gods Church are wont thus to doe They are Saints as hath beene said they put off the old man with the lusts and put on the new This we doe all acknowledge when we confesse I beleeue the holy Church but alas how few doe accordingly how is holinesse scorned he that is not carried away with the streame of common impieties but is carefull to haue a good conscience before God and man shall be made a gazing stock and laughing stock They say a yong Saint an old diuell onely good fellowes that defile themselues with swilling whoring swearing and vanitie they are the men most generally esteemed in these miserable daies The Lord then hath but a poore Church euen in the middest of his true visible Church it is but a little flocke vpon which he will bestow the kingdom Wherefore let all such as loue this kingdome beware this broade way Heb. 11.14 and study for true holinesse without which no man shall see God 3. Duty To renounce cōfidence in works The third duty is to renounce all confidence in our owne workes and whatsoeuer we can doe and to seeke for iustification only by the merits and obedience of the Lord Iesus Christ who is made vnto vs of God 1 Cor. 1.30 iustification and redemption We must be holy and exercised in holy and good workes that we may be members of the holy Church but farre be it from vs to relie vpon our owne workes or holinesse for so wee may seeke after righteousnesse with the Iewes Rom. 9 but not attaine it We must haue the long white robes of Christs righteousnesse to couer vs that we may be vnblameable and without spot before the Father his blood washeth the Church Reuel 6 and sanctifieth it that it may be presented without spot or wrinkle Wherefore let not the standers of Papists hinder vs from following this rule though they falsly charge vs with abrogating good workes whilest we seeke to be iustified before God by the righteousnesse of Christ alone for in so doing we may boldly say with the Apostle We doe not disanull the Law but establish the Law seeing we teach the necessitie of holy and good workes 4. Duty to be confident against Purgatory The fourth duty is to be confident against the feare of Purgatory fire wherewith the Papists teach that we al must be purged before that we can enter into Heauen and that the torment hereof exceedeth the pangs of any suffering in this world because that by death the flesh is abolished in the faithfull and perfect holinesse is attained as hath beene already shewed That fire is but mans inuention to scarre fooles and babes and to cony-catch them of a great part of their substance Our Purgatory fire of which it is spoken in Saint Iames and in sundry other places of the Scripture is affliction in this world which is as the fining pot for siluer and gold all other Purgatories were vnknowne to the Prophets and Apostles and to the Christians of former times and therefore no cause is there why we should feare them Quest 36. Which is the third thing that you learne to beleeue concerning the Church Answ Thirdly J learne to beleeue that Gods Church is Catholike that is consisting of persons of all sorts scattered all ouer the world and of all times and ages Esa 2. cap. 40 c. Explan In this answer is fully layd open the meaning of the word Catholique being a Greeke word it signifieth Vniuersall and the Church is here declared to be vniuersall First in regard of persons belonging to the Church viz. men and women of all sorts and conditions high and low rich and poore bond and free Princes and Subiects noble and ignoble the Lord taketh some out of all these estates and degrees into his kingdome Secondly in regard of places the Church is dispersed East West North and South and not tyed to any certaine place or places neither to Ierusalem nor to Rome neither to Graecia nor to Barbaria but wheresoeuer the word of God taketh effect there is the Church also Thirdly in regard of time the Church was from the beginning is now and shall be throughout all ages and in the end of this world be crowned with Eternity as the head thereof Christ Iesus is Secondly for the proofes of these things Nothing is more common in the Scriptures than that all people and all nations shall come and worship the Lord shall see the saluation of God and haue ioy light and gladnesse instead of sorrow and heauinesse And this was typically represented in Noahs Arke whereinto entred the creatures of all sorts foure footed beasts and creeping things feathered fowles and all manner of cattle both cleane and the vncleane Now the cleane of these set foorth the Iewes Act. 10. and the vncleane the Gentiles as was shewed vnto Peter the cleane set foorth the righteous and godly the vncleane the lewd and wicked as the Lord would haue the Iewes vnderstand when he forbad them to eate of the vncleane the feathered fowles and the more noble beasts great and noble persons the creeping things Leuit. 11. the poore and needy of all which some were receiued into the Arke and some are receiued into the Church yea the very vncleane wicked when they repent Reuel 7. Moreouer in the Booke of the Reuelation as some were sealed of euery Tribe of Israel Dan onely excepted because of his Idolatry so were some of all kindreds nations and tongues which together made such a multitude as could not be told And this vniuersality of the Church was noted to haue beene euen whilest the Temple stood for when the Holy Ghost did wonderfully giue vtterance to the Apostles in all languages some of all nations are said to haue bene there Acts 2.5 Parthians Medes and Elamites and the Inhabitants of Mesopotamia men of Cappadocia Pontus Asia c. men fearing God which dwelt there for religions sake More particularly for persons belonging to the Church the Lord doth both inuite all when he sayth Come vnto mee Matth 11. Marc 16. all yee that are weary and heauy loaden and J will refresh you and Goe preach the Word to euery creature And by his Apostle Paul saying 1 Tim. 2.1 Verse 3. Verse 4. 2 Pet 9. Let prayers and supplications and giuing of thankes be made for all men For this is good and acceptable in the sight of God our Sauiour who would that all men should be saued and come to the knowledge of the truth and Peter saying The Lord would haue no man to perish but all men come to repentance Euen as he that inuiteth to a feast Matth. 22. is willing that all the guests which are bidden should come partake of his feast onely if worldly temptations hinder any hee is wroth and will destroy them if they refuse to come because of their profit Luc. 3. their pleasure their security c.
415. The sayd Husse began first with reading the writings of Wickliffe and defended these things vnto the death That Peter neither was nor is the head of the Church That the Popes dignity came from Caesar and that his institution and perfection flowed from Caesar that they had done vniustly that condemned the Articles of Wickliffe c And an hundreth yeares after as hee had foretold came Luther for hee had said that they might indeed burne the Goose which the name Husse signified but within an hundreth yeares such a smell should arise out of her feathers as all Italy should not bee able to put downe for a remembrance whereof these words were written in certaine coyne which remaineth with Husses Image Post centum annos Deo mihique sunt responsuri After an hundreth yeares they shall answer to God and to me And thus haue I led thee along Christian Reader throughout all ages giuing thee a little view of the disposition of former times by which thou maist stop the mouthes of slanderous Papists cauilling at our religion as too new but of yesterday when as in very truth the maine things wherein they differ from vs viz. ridiculous ceremonies Idolatrous imagery popish supremacy and abuses about the Sacrament c. could neuer haue approbation from all but partly feare of the Pope his tyranny and partly the mutability of the most being apt to follow great ones according to that Regis ad exemplâ—r c After the Kings example all the world is framid first made these abuses common and in processe of time to be held the very religion of the Catholike Church of God well affected and sincere persons in the meane time seeing into these abhominations and according to their slender power fighting against them 1. Duty To praise Goâ—s mercy â—or excluding none out of the Church Now follow the duties of this faith The first is to praise and extoll the Lords mercy who without respect of forme or beauty of wealth or portion of quality or condition of countrey or nation is pleased to espouse vs vnto himselfe in spirituall marriage and to endow vs with his heauenly Kingdome Vs I say in speciall this nation and Church of England which God of his mercy hath vouchsafed to call not onely out of the vtter darknesse of Paganisme of old but also out of the dregges of Romish superstition of latter yeares Euen as Hester was more pleasing to King Ahasuerosh then all the virgins that were brought in vnto him so should wee bee to the King of Kings more then all which bee out of the Church whether Turkes Iewes Papists or other Infidels and heretiques If there be any amongst them zealous for their superstitions deuout charitable iust and true in their dealings much more should wee all bee such that wee may please him the beames of whose grace haue beene more shed vpon vs. But it being farre otherwise with most amongst vs with what face shall we looke vpon him when he shall call to a reckoning where shall our place be found verily as it was said of the Sodomites they shall rise vp against such and condemne them idolatrous and heathen men shall rise vp against them and condemne them 2. Duty Not to bee discouraged because wee are poore The second duty is not to be discouraged from comming to the Lord because wee are grieuous sinners or poore or base of condition and thus without all likelihood of attaining to so great dignity for the company which he receiueth bee of all sorts as well poore as rich as well sinners as righteous as well low and base ones as high and noble Persecuting Saul is as well accepted amongst his Disciples as preching Peter the poore Publicans and sinners as iust Zachary and rich Ioseph Mary possessed with diuels as Iohn Baptist indued with the holy Ghost the Prodigall spendthrift sonne as the stayed good husband that neuer brake his fathers command Wherefore let vs all come boldly to the throne of grace that we may finde helpe in time of neede Heb. 4.16 If a great feast were made from which none should bee excluded neither ragged nor rude ones neither lame nor blinde neither leprous nor loathsome how would all that need come flocking therevnto How much more then should wee thrust into the Church of God and take his Kingdome by violence seeing he hath set the gates open to vs all how loathsome soeuer we are by reason of our sins so that we may come not to a ful feast for one meale but to be fed so as that we shall neuer hunger any more to be watered so with the water of life as that we shal neuer thirst any more But let not impudent hard hearted sinners herewith as with fig leaues couer their filthy nakednesse let not prophane ones whose liues are a trade of sinning apply this as a cloake to hide their vicerous sores of sinne making them the more to putrifie For it is phisicke only for the sicke it is a medecine only for the wounded groaning vnder the burthen of their sinnes Math. 11. 3 Duty To pray for the Church in all places The third duty is to be like affected and to pray alike for Gods Church in France in Germany in Denmark in Grecia in Sweuia and wheresoeuer else as well as for our selues and neere neighbours because the mysticall body of which we are members is in all these places also yea in all places scattered through the world and wheresoeuer it be yet it is all but one body one holy Catholique Church wee are to pray then as heartily for the weakening and rooting out of the popish heresie from amongst the French and the setting ouer them sincere gouernors as in the like case wee would doe for our selues we are to grieue as much for the Churches in Hungary and Transyluania so spoyled by the Turke as if it were our owne case Rom. 12. For in the body if one member be grieued all are grieued with it and so on the contrary side in like manner ought we to haue a fellow feeling of one anothers ioy and misery though in places far distant one from another 4 Duty Not to be troubled at antiquity pretended by Romanists The fourth duty is not to be driuen from our hold for the antiquity of our Religion by any popish forces seeing it is most true that our Church is also Catholique for time that is of all times and ages and that of the Church of Rome hath beene meerely forced vpon the world and in continuance of time for want of knowledge of the better came to be esteemed for the truth as Mahumetisme is amongst the multitude vnder the Turkish dominions No age as wee haue seen hath been without some witnesses hereof and no doubt but there were many more but who was there then to register such things Wherefore let vs not wauer in our faith but maintaine it to the death seeing that
diuided from God vpon which hee will poure out his wrath Prayer at going to meat 1. Tim. 4.5 Againe prayers are ordinarily to be vsed when wee receiue any of Gods good creatures for our sustenance For by mans sinne the creatures become accursed vnto him by prayer they are againe sanctified Euery creature of God is sanctified by the word and prayer 1. Sam. 9.13 When a feast was made in the land of Zuph it is said that the people would not eat vntill that Samuel came and had blessed the feast euen as it is said of the beasts being gathered together to the waters in the wildernesse that for feare of poyson they will not drinke till the Vnicorne hath with his horne stirred the waters And after meat it is necessary to praise God so as we are commanded Whether we eate or drinke or whatsoeuer we doe 1 Cor. 10.31 we shall doe all â—o the glory of God Praying in time of troublel Dan. 6. Extraordinarily we must pray oftner in the time of any extraordinary danger or trouble by sicknesse persecution battles and wars famine and losses Daniel at this time besides morning and euening prayed also at noone-tide daily Dauid in the like case prayed seauen times a day and at midnight Christ prayed three times together in his agonie Mâ—th 27. Acts 2. And the Disciples continued daily together in prayer And in those times of persecution the faithfull are noted to haue met to prayer and to haue continued three sometime sixe daies together without taking food vntil night These times of trouble are more specially times of prayer to make praying our practice night and day and to procure others to pray with vs and for vs. Ioh. 4. â—0 For the place and gesture to be vsed in prayer wee know that now there is no difference of places howsoeuer it hath beene in times past for euery where God may be called vpon in Spirit and in truth and for gesture Come saith the Prophet let vs fall downe and kneele before the Lord our maker Not that prayer is not auailable without kneeling for Isaack walked in the fields and prayed Ionah lying in the whales belly prayed c. But because all worship both of body and soule is due to the Lord of all and because prostration or kneeling is a meanes to b eed the more humility in the minde therefore though kneeling be not alwayes necessary yet it is to be preferred both in publike and priuate by all that would yeeld vnto God his due and entire worship and in all publike prayers it is the more duely and strictly to be vsed where the orders of Church doe expressly enioyne it or the laudable custome of the congregation commend it To conclude the omission of decent vsuall gesture must needs be more or lesse scandalous as arguing either coldnesse in deuotion or contempt of the Church or discrepancie in opinion oâ— in affection from the rest of Gods people with whom wee seeme to make but halfe coniunction whilest wee denye the vniformity of our bodily humiliation And thus much of the generall Introduction to Prayer Of the Lords Prayer Quest 116. HOw and according to what patterne ought wee to pray Answ The Patterne and forme of prayer for our direction is the Lords Prayer Our Father which art in Heauen hallowed bee thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our dayly bread and forgiue vs our trespasses as wee forgiue them that trespasse against vs and lead vs not into temptation but deliuer vs from euill For thine is the Kingdome the power and glory for euer and euer Amen Explan Hauing hitherto made way to the Lords Prayer following in the Catechisme by considering some necessary questions it followeth now that wee come more neerely to the prayer it selfe which is our onely absolute and perfect patterne Concerning this prayer consider we some things generally and then particularly of the parts heereof Generally who was the Author of this prayer The Author of this Prayer Luâ— 11.1 Answ Christ Iesus our Lord who with the Father and Spirit is God blessed for euer Hee hauing beene himselfe busied in prayer was desired by his Disciples saying Good maister teach vs to pray as Iohn also taught his Disciples and he said vnto them When yee pray say Our Father which art in heauen c. Whence ir hath the name the Lords Prayer as the Lords Day the Lords Supper c 2. Consider therefore the excellencie of this Prayer as Salomons song is called a Song of songs so this may bee a Prayer of Prayers excelling all other prayers And as the Lords Supper because by him instituted is of that reuerend account that whosoeuer eateth and drinketh vnworthily eateth and drinketh his owne damnation so whosoeuer vseth the Lords Prayer being of diuine Institution vnworthily endangereth himselfe of damnation heereby The Author is the wisedome of the Father like vnto himselfe hath made this Prayer with admirable wisedome drawing the whole Scriptures into a short Epitome heerein and comprizing all our wants of euery kinde in a few wordes with all most needfull directions about prayer and reasons mouing in the offering vp of Praoer So that if all men should all together haue studied all their dayes they could not possibly make a prayer of such worth and excellencie Math. 6.9 Thirdly consider the vse of this prayer which is both for the words and the matter and forme Some thinke that it is onely to be vsed as a direction by which wee may learne how and what to pray and that the wo ds are not to be vsed because Christ saith After this manner pray yee Others thinke it the onely prayer to be vsed at all times and vpon all occasions because Christ saith When yee pray say Our Father Luc. 11.2 c. But neither right the truth is that which maketh a perfect consent betwixt these two Euangelists reporting what Christ said viz. the vse of this Prayer is not onely to direct for matter or for words but for both say these words when ye pray or vse this patterne for a direction and frame all your petitions accordingly First vse the words of this praye if thou knowest not how otherwise according to it to expresse thy minde and though thou knowest yet vse it and vrge the Lord as it were heereby to heare thee for as Câ—priaâ— saith A father will acknowledge the voice of his only son the Lord caÌ„not but acknowledge the voyce and words of his son being vttered by any of the faithfull But take heed lest in praying these words the tongue runne without the heart as it must needes doe in those that ceremoniously rehearse them making hast to haue done euen like vnto a chlide saying his lesson which he hath conned perfectly Such may say the words of Gods deare Son and yet goe away without any notice taken of them
fore-knowledge of God and against his disposing will it is not possible that wicked men and wicked Angels should do any thing But in this there is little comfort as to the gally-slaues of the Turkes being compelled to their taske the comfort onely is when from the heart willingly and chearefully Gods will is done namely his reuealed will and Law To doe Gods will Heb. 11.6 Esay 1. Now for this it is necessary that a man be first of this kingdome Without faith it is impossible to please God All duties done by the vnsanctified Iewes liuing in sinne are reiected as abominable Their new Moones their Sabbaths their incense their sacrifices without these a man cannot so much as thinke any thing pleasing vnto God 2. Cor. 3.5 euen as they that yeeld alleageance to the Pope or to the Turke or any enemy of our King cannot please him their lawfull Soueraigne how officious soeuer they bee So they in whom the power of darkenesse is not yet shaken off but are still through infidelity and the loue of sinne vnder the Prince of the ayre and not subiects of the kingoome of heauen cannot please God what duties soeuer they seeme to the world to performe with zeale and deuotion This then serueth first to shew vs the fountaine of all our goodnes the grace of God the mercy of our heauenly King who maketh vs able to serue him and crowneth our seruice with glory tâ—at for no seruice which wee doe we presume to challenge ought at his hands as the merit of our worke but reiect this as Popish arrogancy and acknowledge when wee haue done al that we can we are vnprofitable seruants which is Christian simplicitie 2. Not to rest in any outward act or duty which we doe but labour for true faith for hearts rightly seasoned as hearts of the subiects of his kingdome otherwise it is lost labour whatsoeuer we doe in vaine are ye iust mercifull or deuout vnlesse the seruice of Satan be in heart renounced vnlesse there be faith purging inwardly 2. The Kingdome of God For the sense of the words Thy kingdome the obiect of this desire is first to bee considered and then the act let it come Gods kingdome is the rule that hee doth exercise ouer his creatures and is generall ouer all and speciall ouer the elect Generally his kingdome doth comprehend the whole world with all things therein which he ruleth and gouerneth by his prouidence making one to be for the preseruation or punishment of the other thus vpholding things in order euer since the first creation Psal 48.2 Psal 93.1 In this sense God is called by the Psalmist the great King and God is King be the Heathen neuer so impatient and againe the Lord reigneth c. and vnto his First-borne Christ the Heathen are giuen for inheritance Psal 2. and the vttermost ends of the earth for a possession Specially Gods Kingdome is ouer the Church howsoeuer dispersed into many places yet making but one Kingdome and this Kingdome is partly in Heauen partly vpon earth till the last great day when in Heauen onely it shall flourish That part of his Kingdome which is vpon earth is the whole multitude of all such people as outwardly embrace the Christian religion though many be prophane or hypocrites and this part is called the Kingdome of Heauen Matth. 13. both in the Parable of the Sower of the Draw-net and of the Field wherein the enuious man sowed tares c. Wicked men being for a time mixt amongst the godly but at the last day to bee seuered and singled out and left the godly onely being taken and this is Gods speciall outward Kingdome which in speciall manner he defendâ—th from Infidels holding vp the Scepter of his Word and giuing them lawes whereby to be gouerned Now besides this there is an inward spirituall Kingdome of God which is ouer all those in whose hearts these lawes are written to doe them and the holy Spirit ruleth and beareth sway and happy is that man which is thus of his Kingdome for when Christ did highly extoll Iohn the Baptist saying that a greater then he was not borne of women hee affirmeth yet that the least in the Kingdome of Heauen is greater then hee the least of those that are inwardly called greater then hee by his most excellent office euen as they which doe the will of God in Heauen are more then mother brethren and sisters of Christ then Mary as shee was dignified to be his mother according to the flesh That part of the Kingdome which is really in Heauen consisteth of Angels and Saints and is imperfect till the last day when in a more speciall manner the Kingdome shall bee deliuerd vp to God the Father that he may bee all in all 1. Cor. 15.24 And thus much for the meaning of the obiect The act Let it come This is first of the generall Kingdome whereby the world is most prouidently ruled let it stand let wickednesse be punished and godlinesse rewarded 1. The Kingdome of grace commeth by foure degrees Secondly of the speciall Kingdome the comming whereof is in foure degrees 1. Let it be erected where it is not send thy word send Labourers to worke in thy haruest let thy Word sound to all parts of the earth to the Iew to the Turke to Infidels in all places plant a Church there this specially is the praying for al men vnto which Saint Paul exhorteth that the Gospell may shine amongst them that it may shine to their hearts who are yet in darknesse 2. Let it be confirmed and continued where it is let it not be abolished by persecution corrupted by heresie vanish by hypocrisie or degenerate and grow into the contrarie by prophanenesse 3. Let it be restored where it is decaied or corrupted in doctrine or manners restore such as are falne by weaknesse purge the errours of such as are seduced 4. Let it be perfected made compleat by hastening the marriage day wherein the new Ierusalem may bee in all points as a Bride trimmed for her husband which shall onely bee at the last day when death and the Deuill and euerie enemie shall be destroyed and God alone shall absolutely raigne ouer his people guiding them in and out euerlastingly and communicating his heauenly most glorious Kingdome vnto them 3. For the scope The supplication is 2. The scope of the words 1. For Gods generall Kingdome not that it shall faile whilst the world endureth bur because it is Gods will that we should pray for such things as make for his glory wee are directed to aske here the exercising of Gods soueraigntie and dominion ouer the world whereby his power wisedome and goodnesse may appeare to the sonnes of men of the great creatures the irrationall the Heauens Earth and Seas being still contained in their proper places properties and operations of the rationall the obstinate and rebellious being by his iust iudgement punished and the
rather no paines taken hereabout for he spake but the Word and all was made he did but say of euery thing let it be and it was so Thirdly in regard of the instruments and tooles vsed which were likewise none Fourthly in regard of the time all things were finished in six dayes not that the Lord needed this time for he could haue made all in an instant but partly that we might enter into a more distinct and particular consideration of all his glorious works to set forth his praise partly that his prouident care ouer man might appeare for that hee prepared all things fit for him before his creation to stirre vp the greater care of his glory in man partly to make knowne his soueraigne power ouer all creatures when as hee caused light to bee without Sun Moone or Starres trees plants to growe without the influence of these heauenly bodies shewing hereby that howsoeuer he doth vse meanes ordinarily yet hee is not tyed hereunto but can and will if it please him worke all things without meanes that wee might learne to relye vpon his helpe when we are destitute of all meanes of comfort and lastly to giue example of labouring in our callings the sixe dayes and sanctifying a rest vpon the seuenth Thirdly that he is a Father by adoption is testifyed where it is saide Of his owne will begat he vs with the word of truth and in that of Iohn Jam 1.18 Those that are borne of God sinne not neither can they 1. Ioh. 3.9 for his seede is in them Now to whom he is thus a Father is declared in the words following Herein are the children of God knowne and the children of the Diuell viz. in that the one sort commits not sin the other doth iniquitie that is willingly and wilfully Fourthly that he is able to doe all things himselfe witnesseth to Abraham saying I am God alsufficient and where he saith Gen. 17.1 Reuel 1.8 Luk 3 7. I am the beginning and the end which is which was and which is to come euen the Almighty Yea he cannot onely doe such things as he doth but whatsoeuer else He can out of stones raise vp children to Abraham he is able to make many worlds Fiftly that hee is the Lord and gouernour of the world and the preseruer of all things created yea that the smallest matters are vnder his prouidence hath beene already shewed before in the description of God And moreouer Psal 104. the Prophet Dauid is much in setting forth the same how he prouides for things both heauenly and earthly both for man and beast and the Lord himselfe in the booke of Iob. Job 39.40 Proofe Wherefore that of the Poet is false and absurd Non vacat exiguis rebus adesse loui Sixtly and lastly that I may come to the proofe of that which was first said and first that all these things are to be knowne particularly and all the articles of our faith Ioh. 17.3 This is life eternall to knowe thee to be the very God and whom thou hast sent Iesus Christ and againe Esay 53.11 By his knowledge shall my righteous seruant iustifie many from whence with many like places it is directly to bee inferred that I must study for a particular knowledge of God and of Iesus Christ and not rest satisfied with an implicit faith beleeuing as the Church beleeueth without knowing what as their teaching is in the Church of Rome at this day though Thomas Aquinns and others not long since haue taught it to bee necessary to knowe all the articles of the Christian faith and onely in other more mysticall points to hold as the Church holdeth without prying into them Ob. The Apostles had a true faith without this distinct knowledge for they knewe not how the redemption of man was to be wrought they were ignorant of Christs spirituall and heauenly kingdome euen after the resurrection in like manner Rahab who was saued by faith knewe onely that the God of Israel was most mighty and aboue all other Gods Sol. I answere and so questionles many more haue beene saued without the distinct knowledge of these things when either for want of meanes or through weaknesse of conceit they haue beene vncapable hereof But note that euer where true faith is there is striuing after the increase of knowledge as in the Disciples who were euer attending to their masters Sermons and questioning with him Master what meaneth this parable and good master teach vs to pray c. Secondly that these things are particularly to be beleeued by euery of the faithfull and without wauering by reason of their weakenesse though as hath beene said the infirmity of our faith attaines not vnto this at all times is the rather to be confirmed Ses 6. Can. 13.14.15.16 because of the many canons made heere against in the councell of Trent Examine therefore the faith of any recorded in the word of God and you shall find it to be such Abraham by faith was fully perswaded Rom. 4.12 Gal. 2.20 Act. 8.37 Paul by faith beleeued that the Sonne of God loued him and gaue himselfe for him Philip required of the Eunuch before his baptizing that hee should beleeue with all his heart c. Againe faith is the testimony of Gods Spirit Rom. 8.16 according to that The same Spirit beareth witnesse with our spirits that wee are the children of God Heb. 11.1 and who dare say then that this is vncertaine Lastly faith is the euidence of things to come and the very existence of things not seene now it is a poore euidence that giueth none assurance but leaueth still in suspence and doubtfull Thirdly that I am more specially bound to beleeue that God is my Father will appeare if wee consider either his command willing vs to call him Father When yee pray Luk 11.2 say our Father c. or the large promises made to those that relye vpon him as vpon their Father If God prouides thus saith Christ for foules and grasse how much more will he for you O yee of litle faith Math. 10. meaning if by a stronger faith they should rely vpon him as vpon their father or lastly the examples of holy men of Abraham Dauid Daniel c. see the Catalogue Heb. 11. 1. Duty Obedience Thirdly for the duties to be performed by vs to shew our faith in God the Father they are foure First we must obey his will Hereby we are sure that we knowe him that is 1. Ioh. 1.2.3 beleeue in his name if wee keepe his commaundements and Christ publiquely disclames all such from being his brethren and sisters but onely such as doe the will of our Father Math. 12. which is in heauen and the Lord himselfe by his Prophet Malachy demaunds saying If J be a Father where is my feare if I be a Master Mal. 2.3.6 where is mine honour As if he should haue said yee are
Church of God against which our aduersaries may onely barke but not be able to vtter one word with reason more specially for our ministery howsoeuer perhaps we might answere that when an ordinary calling cannot be had there is place for an extraordinary yet we can truly maintaine that wee can deriue canonically our ordination from the successors of the Apostles as Master Mason hath learnedly declared Proofe Beleeuers onely the true Church Now it followeth to be proued that they onely are the true Church before God who are beleeuers And this appeareth plainly first for that many of the visible Church are reprobates and without part in Gods Kingdome as our Sauiour Christ teacheth by many parables both of the sower that went forth to sowe some of his seede falling vpon the thorny ground Math. 13 some vpon stony and some vpon the high way and so bringing forth no fruit and in the parable of the drawnet Math. 25. of the good corne and the tares of the Virgins of the seruants with their talents c. all which tend to set forth the state of Gods Church to be such as that therein there be many castawayes Moreouer hee teacheth the same plainely Math. 7.21 wherein he saith They shall cry Lord Lord open vnto vs we haue prophesied in thy name and c. and in another place Thou hast eaten and drunke in our streetes Luk. 13.25 and taught in our Synagogues but I will say vnto you depart from me yee workers of iniquity Which being so it must needes follow that all the visible Church is not Gods true Church but onely the company of true beleeuers Secondly this is further manifest because faith onely setteth vs into Iesus Christ and maketh vs members of his body Eph 4.12 which onely is the true Church for to this effect speaketh the Apostle They were broken off by vnbeliefe and thou staâ—dest by faith Rom. 11.20 viz Ingrafted into the Oliue tree Iesus Christ out of whom the Iewes were broken by vnbeliefe Faith onely maketh vs the children of Abraham Gal. 3. and heires by promise Thirdly the same appeareth from the description of the true Church to the Ephesians which hee calling them and magnifying Gods mercy in calling them to this estate he saith Eph. 2.8 By grace yee are saued through faith in Iesus Christ and againe through him yee are Citizens wâ—th the Saints Vers 19.20.21 and of the household of God and are built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone in whom all the building coupled together groweth to an holy Temple in the Lord. Here faith onely is that which makes vs grow to this Temple and to be thus neere vnto the Lord. No man therefore can beleeue himselfe to be a member of the true Church before God by reason of any outward priuiledge entring him into the visible company of Gods people vnlesse he be inwardly before God through sauing faith made a member of the same Fourthly The Church to be beleeued and not beleeued in Jeron part S. Epist 41. Non dicimus credo in sed credo ecclesiam that the Church is only to be beleeued thas is acknowledged where it is found to be and to be cleued vnto but not to be beleeued in that is to be made the foundation of our faith This point as it consisteth of seuerall members so are they distinctly and seuerally to be laid open First it is to be acknowledged wheresoeuer it is found out by the markes before spoken of thus the Church at Rome was once famous all ouer the world and Peter indeauoured much after that he had once beene with Cornelius and the Gentiles Rom. 1 8 Act 12.5.6 to bring the Church of the Iewes to acknowledge them to bee the Church of God also and indeed how otherwise can I say I beleeue the Church Which is firmely to hold and constantly to acknowledge it Secondly it is also to be cleaued vnto for when the Church began first to flourish vnder the Gospell it is said Act. 2 that God added vnto the Church daily such as should be saued he prouided that they should be ioyned vnto the assemblies of his people so that as Peter saide vnto the Lord whether should we goe thou hast the wordes of eternall life Ioh. 6.68 so saith euery faithfull man and woman of his spouse the Church Eternall life is no where else to be obtained all the creatures out of the Arke perished so doe all that keepe out of the Church The word preached therefore is by all to be attended the Sacraments are reuerently to be receiued the assemblies of Gods people to be frequented Cantic 1.8 Thus the Lord directeth all his to doe in that mysticall song Get thee forth by the steppes of the flockes and feede their Kids by the tents of the shepheards Thirdly it is not to bee made the foundation of our faith because so the spouse should be set in the roome of the husband Christ and because that so we might erre and fall from true Christianity as any visible Church may doe and many haue done For the first it was before shewed that there can be none other foundation for the next it is manifest that the Church of the Iewes did often times erre and chiefly in crucifying the Lords Messiah The Church of Galatia did erre so farre that the Apostle professeth himselfe to bee afraid that hee had laboured in vaine amongst them hee was afraide also of the Church of Rome for the same errour which maketh him so long in prouing iustification by faith without the workes of the Law Reuel 3.3 The Church of Sardis was so farre gone that the Lord saith it had onely a name to be aliue but was indeede dead and the Church of Laodicea was spiritually miserable poore blind and naked and ecclesiasticall history doth shew that scarce any Church hath beene free but at sometime infected with heresie which though it was not in former times noted in the Church of Rome yet I take it it could not be farre from heresie Jerom Damasus when the head thereof Liberius subscribed vnto Arianisme and Honorius vnto the errour of the Monothelites when Marcellinus sacrificed to Idols and Siluester the second sold himselfe to the Diuell and became a Coniurour and Negromancer But say it was free a long time doth that proue that it must needs be so euer nay rather it is likely that as other Churches had their time of infection formerly so the Romans turne came more lately Againe that the visible Church may fall into heresie is plaine because it hath sometimes made decrees and afterwards the contrary hereunto Of the supremacy Con Nic Can. 6. euen in matters of great moment As about the supremacy of Bishops In the counsell of Nice it is decreed that as the Bishop of Alexandria had authority ouer all Egypt
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
taken at the approach of the Sabbath nor yet as the Essees a strict sect amongst the Iewes by abstaining from doing the necessary businesses of nature as Matthew Paris writeth of a Iew that would not be drawne out of a noysome Priuy vpon their Sabbath But look what time thou art wont to rise about thy worldly busines which thou art most desirous to set forward at the same arise by prayer and heauenly meditations and loose no conuenient time till thou betakest thy selfe againe to thy rest at night and if any occasion be offered for the furtherance of thy soules health perseuer herein yet with entermingling of conuenient relaxations of mind and body lest thou ouer-whelme Nature by ouer-strict intentions And which is the chiefe end of this discourse about the beginning of our Sabbath presume not before a whole day of rest bee complete to put thy hand to thy worldly businesses as some doe going forth with their carts towards Faires or Markets or in carrying carriages some about one worke and some about another vnlesse in the cases before allowed for necessitie Quest 3 Acts 1.12 Wee read in the Scripture of a Sabbath dayes iourney by which it should seeme that it is not altogether vnlawfull to trauell then what is to be said of this It cannot bee denyed Answ A Sabbath dayes iourney but that the holy Ghost speaketh of such a iourney indeed yet Ierom imputeth it to the Rabbins as an inuention of their and (a) Ioseph de bel Jud. lib. 7. cap. 24. This riuer runs betwixt Archas and Raphaneas two cities of the kingdome of Agrippa This was shewed vnto Titus in his returne from Ierusalem and if it were true it is worthy to be shewed al men as being a miraculous teaching of rest vpon that day from trauell seeing a Riuer did rest from running according to the ordinary course Iosephus writeth a strange story of a Riuer called Fluuius Sabbaticus which was wont to run full all the six daies but when the seuenth came the water abated that a man might see the bottom of the riuer it ceasing then from running But Theophilact bringeth Origen for his author that the Sabbath dayes iourney had the beginning then when the Tabernacle was placed in the middest and the Israelites tents farre off round about which as he saith was a thousand paces from whence they must needs come to the Tabernacle vpon the Sabbath and this continuing for the space of forty yeare might well giue occasion of this phrase a Sabbath dayes iourney So that it may be granted as certaine that there was such a iourney allowed by the Lord but the doubt still remaineth how farre this iourney extended Caluin and the Latin Interpreters hold that it was two miles and that by comparing this place of the Acts with that in Luke Luke 24. â—0 Iohn 11.18 where it is said that hee blessed his Disciples in Bethany and ascended thence which Bethany is from Ierusalem 15. furlongs two little mils Tremelius the Syriacke interpreter saith that it was but seuen furlongs and so translateth it and affirmeth that the Rabbins with wonderfull consent doe all agree herein for they count it 2000 paces according to their Talmud but these are ordinary paces but halfe so great as Geometricall paces so that they make but 1000. Geometricall paces which are but a mile 2. Kings 4.23 But the matter still resting in the distance of Bethany from Ierusalem which was on the further side of the mount and 15. furlongs off it must be concluded that this is the Sabbath dayes iourney there meant Neither doth it hinder that Iosephus writeth of the mountaine being distant from Ierusalem but fiue furlongs or since but 500. paces or more lately that Bethany is from Ierusalem three miles for the mountaine is great and large and therefore some part might well bee so nigh and since Ierusalem reedified it being set vpon other ground including Golgotha where Christ was crucified which was then without the gates of the city Bethany might well bee three miles off Howsoeuer wee are to hold that a Sabbath daies iourney is about the businesses of the Sabbath about which we are not alwaies tied to the same distance of places but may trauaile as occasion serueth for our greater comfort or the good of the Church so that lawfull order bee not broken as the Shunamites Husband answered her when shee would haue her Asse sadled to goe to the man of God wherefore wilt thou goe to day seeing it is neither new Moone nor Sabbath By which is intimated that vpon Sabbath daies shee was wont if the case did so require to ride vnto him For conclusion then of this point let these rules be obserued 1. To trauell about worldly businesses vpon the Sabbath day is altogether vnlawfull vnlesse necessity doth so require be the iourney lesser or greater 2. To make vnnecessary iournies about spirituall exercises vpon the Sabbath is vnlawfull viz. either by riding or walking to preach to the wearying of man or beast Amos 8. when the iourney might we l haue been taken the day before or by trauelling in like manner to heare when as no famine of the word constraineth hereunto 3. To trauaile to our ordinary and appointed place of Gods worship is not only lawfull but necessary so often as the publike seruice of God is there vpon the Sabbath performed how farre soeuer our dwellings bee from thence if sicknesse or weakenesse or some other necessitie hinder not and in case of the want of a sufficient ministry there to trauaile to some other place I meane if the word be not there preached or the grounds of religion explaned But where this is to be had in conuenient sort to depart thence otherwhere vpon pretence of insufficiency in the Minister is to breake good order and to runne to a confusion for when the minister doth his indeauour if by the diligence of his flocke in resorting vnto him he be incouraged he shall increase in his gifts care and study but contrariwise decrease to their greater hinderance Quest 4 How shall the poore doe which want food and raiment and cannot prouide sufficiently vpon the six dayes for their sustenance then and for the seuenth also may not they in this case worke some part of the day Exod. 16. Ans No verily whether thou bee rich or poore the same law of God bindeth all alike for let the poore now work and he can haue no hope of benefit hereby as those of the people of Israel that went forth to gather Manna vpon the Sabbath found none Hag. 1.6 and they that neglected the building of the Lords Temple earned wages but put it in a broken bag so they which neglecting Gods ordinance shall follow their worldly works shal get nothing by so doing it is not mans labour Psal 127. but Gods blessing that maketh our indeauours effectuall of this blessing there can be no hope when
as haue these things left them for inheritances by their parents and want all other meanes of liuing In my opinion their safest way for clearing and vnclogging their consciences is either to dedicate themselues vnto God if they can by studious endeauour attaine to any sufficiency that they may bee worthy of a Ministers liuing and for hereafter leaue it to the Church or if they bee vnapt to learning fell it at some indifferent rate to some sufficient Minister that may and will not only for his owne time performe the Pastorall duties but also entaile the tithes in such manner that all conueyance of them shall bee voyd other then to a Minister who shall discharge the Cure And so it is like that the Ministers in possession will still breed vp their sons or other heires to succeed as well in Officio as in Beneficio Nay moreouer it is not improbable that vpon such condition imposed the Ministers possessing thus as purchasers in Lay-fee and yet being bound to all Church-performances will bee content to conuert the Tythes into Church-fee reseruing onely the Patronage to themselues and their heires and so in processe of time the Church may bee reinuested in Gods right throughout many now wronged Parishes in this Kingdome Deep iudgements may perhaps propound other more plausible or passable courses I haue made bold to cast in the mite of my weake vnderstanding but feruent wish not so much I protest for the enriching any of our profession as for the restoring God his owne and the disburthening many deteinors of so heauy a load of sinne In this or any other probable course for restitution there will I grant be to the restorers some losse of worldly wealth but it will turne to great gaine viz. of a good Conscience which will feast thee euery day whereas thou canst not but lose this way still cleauing to that vniust gaine offensiue so many waies as hath been shewed Oh that God would giue power to these words that they might enter into mens hearts and neuer cease speaking there vntill they dispose themselues to cease from robbing God and make some restitution of these holy things meaner persons doing as hath bin said and the greater which haue thousands besides extending their bountie restoring freely to the Church and sparing from many superfluities What is to be thought of religious houses and lands which in times past haue been giuen to Friers and Nunnes c. Of Religious houses Those cages of vncleane birds were deseruedly dissolued both for their owne impurities as also for their originall foundation being out of blind zeale ordeined to the maintenance of idle bellies superstitious Massemongers and inuaders of Tythes which were due to the locall Pastors and not to the swarmes of mungrell Friars And truly it were to bee wished that the footsteps and memorials of those Church-robbers were abolished and not still preserued by exempting Abbey lands from paying any Tythes The Friars had then some pretences that they prayed for the people and sometime preached to them also but now the Lay men that succeed the Friars in those purloyneries haue no shaddow of such pretence but defraud the Church against all reason and against law to as I haue cause to thinke Now as for the lands and Manors thus bestowed by our deuout Ancestors I do not see that superstition did so vnseperably sticke to them that they might not at the suppression haue bin diuerted to some better publike vse for the Church or Common-wealth at least some large portion of them But of all in this kind most laudable is their worke that haue conuerted any such lands and houses to the maintenance of students in good learning which may grow vp as profitable plants in the Church of God Quest. 100. What is here commanded Answ To doe to all men as I would they should doe to me and by diligent paines-taking to get mine owne liuing in that estate of life to which it pleaseth God to call me Matth. 7.12 Explan Hauing been so large already in shewing the sin it doth more easily appeare what the dutie according to this law is And this in briefe is set downe by Christ To doe to all men as ye would that they should doe to you and that is in the excuting of any office in buying and selling in lending and borrowing and in giuing and taking c. In executing any office as of a King or a Iudge or of a Iusticer c. without respecting the person of the rich or fauoring the person of the poore Leuit. 19.5 doing iustice betwixt a man and his neighbour euen as thou wouldest haue it done vnto thee if thou wert to be iudged and therefore shutting the eies against kindred in the flesh acquaintance and greatnesse and thy hands against bribes In doing the office of a steward or collector of any duties taking no more then the due In doing the duty of a master to allow seruants things conuenient of a seruant to bee faithfull in doing seruice and euery other office dealing iustly though power bee in thy hands to aduantage thy selfe in doing otherwise 2. In buying and selling 2. In buying and selling thou must do as thou wouldest be done to not seeking to liue out of other mens losses but selling according to the worth of the thing and no more and in buying giuing accordingly as the Lord hath by Law prouided Leuit. 25. 3. To lend freely 3. In borrowing and lending to the needy lending freely as thou wouldst gladly borrow if thou wert poore and needy Luke 6.35 and as is commanded Lend freely looking for nothing againe no not for the thing lent being but some small summe which thou canst well spare and if thou canst gratifie any neighbour without thine owne hinderance by lending to doe this freely also for loue 2. Kings 4. Againe if any thing be lent for gaine which we call letting not to exact vpon any man but to cleaue to this rule and if thou borrowest be carefull to pay againe not onely at the time appointed but by continual prouidence against that time and if thou hast not otherwise wherewithall sell such things as thou hast to satisfie thy creditour as the poore widow of the Prophet sold her oyle If thou findest ought of thy neighbours if the owner may bee knowne thou must restore it as is by law prouided Deut. 22.1.2.3 Thou shalt not see thy brothers Oxe nor his Asse goe astray and withdraw thy selfe from them but shalt bring them againe to thy brother and if thou know him not thou shalt bring them to thy house vntill thy brother seeketh after it and so shalt thou doe with all lost things of thy brother If any thing bee committed to thy trust Exod 22 7.8 Verse 14 15. not by any deceit to beguile thy brother of it but to deliuer it againe when it shall be required If thou hast hired any thing and it perish or be
godly by his mercie rewarded the rage of the enemies of good order being restrained and the peaceable and righteous being encouraged For according to al this Deut. 27. they were taught of old to pray when a curse being annexed to euery Commandement broken all the people were bidden to say Amen 2. For al good meanes and furtherances of his special kingdome which is his Church and such are godly and righteous Magistrates defending the faith diligent and zealous preachers publishing the faith of Christ Iesus for such we pray that many may be stirred vp and continued in all places For Preachers Matth. â— 38 we haue a speciall precept Pray the Lord of the haruest that he would send forth Labourers into his haruest and as wee are to pray for the encrease of their number so for their vtterance Ephes 6 19. and boldnesse in preaching the Gospell And for such as be in authoritie how we are to pray hath been shewed already they are nursing Fathers and Mothers of the Church Kings shall be thy nursing Fathers Esay 49 23. and Queenes shall be thy Nurses saith the Prophet Let thy Kingdome come therefore is Let godly Magistrates bee encreasen vnder whose gouernment thy Church and people may flourish and send many faithfull Preachers Deut. 33.8 as Moses said of Leui Let thy Thummim and thine Vrim be with thy holy ones Such integritie of life and light of doctrine that they may be as lights set vpon an hill giuing light to such as be in darkenesss of sin and ignorance 3. For the defence of these from all dangers whereby they may be interrupted in their proceedings that their liues may bee continued and their power encreased to the comfort of the faithfull Thus it hath bin the manner of good Subiects of old to pray for their good Gouernours Cushi comming to bring word vnto Dauid of Absaloms death prayeth saying The enemies of my Lord the King 2. Sam 12.32 and all that rise against thee to doe thee hurt be as that young man is And for Ministers Smite through the loynes of them that rise against him saith Moses of Leui and of them that hate him Deut. 33.11 that they rise not againe And Saint Paul speaking of the Ministers of the Gospell saith Pray for vs that the Word of God may haue free passage and be glorified and that we may be deliuered from vnreasonable 2. Thes 3.1.2 and euill men 4. That many may be daily conuerted by the Ministry of these faithfull seruants of the Lord and grace vertue and true religion confirmed encreased in them And first and chiefly that inferiour Gouernours which haue the priuate rule of others committed vnto them in the well ordering of their families and iurisdictions may helpe forward the worke of grace in their children and seruants Thus Saint Paul professeth often that hee prayed for such people as amongst whom the Word was preached and willeth all men to do the like when he bids Pray that the Gospell may haue a free passage 5. That the Kingdome of glory may bee hastened to the comfort of all the faithfull all the workes of the Deuill beeing then dissolued the flesh and old man being quite abolished and grace onely ruling and gouerning vs all or rather grace being perfected and swallowed vp in glory And this is the highest pitch of our desire here this being the height of Gods honour the most full establishment of his kingdome and the perfection of his will Wherefore the Spirit Reuel 22 17.20 and the Bride both say thus Come let thy Kingdome come and the inspired prophetical Diuine saith Euen so that is quickly Come Lord Iesus 2. The deprecation is against all impediments and lets of Gods Kingdome and these are either generall or speciall 2 The deprecation Generall hinderances of Gods Kingdome are either in the Magistracy or in the Ministry 1. In the Magistracy is an Anarchy when any Countrie is without a King and lawfull Gouernour by reason whereof euerie man doth what hee thinkes good as being vnder no Law of a Gouernour such as was the estate of the Israelites immediatelie before Samuels time as is twice noted In those dayes there was no King in Israel â—udg 18.1 19.1 And this wee are to pray against as the most wofull condition of anie people that may bee there beeing hereby such a gappe opened to all licentiousnesse and lewdnesse as that another Nero. or Vit llius may better bee indured then this being without a Gouernour At this time was that outrage done by Dan vnto Michah and Idolatrie so graffed amongst the Danites as that God seemeth for euer to haue blotted them out of his booke of life Reuel 7â— when thousands of all other Tribes being sealed Dan is passed ouer vnmentioned Iudges 19. And at this time was that villany done for which the Tribe of Beniamin was cut short almost brought to be no people And our fore-fathers in this I le haue felt the terrour and miserie of such times by the inuasion of the barbarous Picts to be greater then when they haue been ruled by Tyrants and Strangers If any therefore be vnwilling to liue vnder gouerment and long after the liberty of an Anarchy he doth most palpably pray against himselfe in this petition 2. Wee pray against Tyrannie that is an euill and wicked gouernment whereby the truth is discountenanced as in Ahab time who hated Michaiah or persecuted as when Iezabel was Queene or idolatrie or heresie is maintained and commanded as by Nebuchadnezzar or lastly whereby wickednesse is rewarded and fauoured as by some Heathen Emperours of the Romans Tiberius Caesar is said to haue rewarded Nouellus Tricongius with a Pro-Consulship for drinking three pottles of wine at one draught Against such Gouernours we pray Munst Cos pag. 720. that if God so please no place may be troubled with them if they be that their hearts may relent and be turned 3. We pray against euill lawes made against the proceedings of the Gospell and for the maintenance of men in sin such was the law made by the Pharisies against the followers of Christ Iohn 9.22 they ordained that if any followed him he should be cast out of the synagogue such was the Law of Darius that no man should pray vnto any other for thirty daies but vnto himselfe onely Dan. 6. Heâ—â— 3. against which Daniel prayeth and such was the decree of Ahashuerosh made for the destruction of all the Lords people in one day against which they all fasted and prayed We pray therefore here against such lawes of Infidell Kingdoms as forbid all comming of strangers in amongst them to preuent the rooting out of their idolatry as amongst the people of Châ—n against the bloudy Inquisition in Popish Countries tending to the preuention and rooting out of all reformation for euer and against any lawes of Turkes or Iewes hindring their conuersion that God would
liue to morrow as the Widow of Sarepta who notwithstanding imparted of her meale to the Prophet 1. Kings 17.10 and belieued that it should continue for her reliefe from day to day 7. Humility and lowlines of mind because we are al beggars it is of almes that we haue any thing we haue nothing of our owne and without these things giuen vs of the Lord we cannot be sustained Euen as the lampe vnlesse it be from time to time supplied with new oyle must needs goe out What a shame therefore is it for a man to he proud and insolent ouer others seeing all are fellow-beggars as well the rich as the poore the King as the slaue A proud heart and a beggars purse we say doe not well agree together 1. Cor. 4.7 Wee pray therefore that it may not be thus with vs but that we in all humilitie may acknowledge that wee haue nothing which wee haue not receiued and of our selues are poore and miserable The things prayed against The deprecation is against all hinderances to our bodily health and welfare yet not simply but with submission to the will of the Lord who knoweth to bring light of darkenesse and to turne hinderances to helpes and furtherances euen to our outward estate We pray therefore with submission 1. Against vnseasonable weather immoderate raines vntimely heate or cold and droughts when wee need moysture against pestilent influences from any star or out of the earth by the vapours or by the quaking and opening thereof 2. Against improuident Magistrates and Gouernours which bring on woe to a land Eccles 10 16. Woe vnto thee O Land when thy Prince is a child and eateth in the morning 3. Against plague pestilence and famine against all noysome and contagious diseases whereby thousands haue in short time been taken away so that the liuing haue not been able to bury the dead 4. Against inuasion of the enemies bringing destruction and making hauock of all things this being a time of such misery as that no pestilence or famine is comparable vnto it which made the Kingly Prophet to desire rather to fall into the hands of the Lord. 5. Against ciuill wars the people rising against the Prince or one part of a Kingdome against another the miserie of which wee haue seene France and the Low Countries to tast of and doe reade of the like in King Iohns daies in Edward the second and Richard the seconds daies c. in England but haue not felt it our selues and we pray that we may neuer tast of it 6. Against extreame pouerty and want of all things tending to the famishing of our bodies for such as feare the Lord shall want no good thing though the Lions hunger and bee hunger bit 7. Against all things that defile man and make the creatures vncleane and accursed vnto him 8. Against an vnhealthfull constitution turning our meats and drinkes into il humours to the hazarding of our liues and the decay of our bodily strength 9. Against idlenesse and sloth whereby time is spent vnprofitably or not to so much benefit of the Common-wealth as it might be either through want of bodily labour to whom this belongeth or of studie and care otherwise to doe good towards the preseruation of the peace and welfare of the Countrey 10. Against discontent whatsoeuer our want is that we may not doe that iniury to the Lord as to prescribe him a time when to helpe vs or else murmure through want as the Israelites in the wildernesse 11. Against trusting in any arme of flesh what wealth or friend soeuer we haue for they which doe so fall downe flat and it was the folly of the rich man in the Gospel Psalm 20 8. that he said vnto his soule Eate drinke and be merry Luke 12 16. for thou hast much goods laid vp for many yeares 12. Against Couetousnesse and worldly cares carrying vs on to the greedy desiring of more through the loue of money It is a spirit farre differing from that of Agur of whom it is written for our learning that he desired Pro. 30.9.13 Giue mee not riches lest I be full and deny thee and say Who is the Lord 13. Against hard-heartednesse and vncharitablenesse whereby the hand is held backe from relieuing the needie when with the tongue reliefe is desired for them as for our selues 14. Against all vniust and vnrighteous dealing for bread gotten thus is not our owne and God is mocked whom wee pray to giue vs bread but in the meane season we thus carue for our selues vtterly against his will 15. Against prodigality and wastefull spending the goods of this world vpon vanity for must not the Lord needs be offended if comming to begge things necessary of him and receiuing we like wanton vntoward children cast them away againe No man but will haue indignation at such a beggar and rather let him starue then giue him any thing againe as the Prodigall in the Parable Seeing we pray against these things may wee at any time pray for them that being afflicted we may be humbled which in the time of our prosperity we will not be Expressely to pray for any affliction is to doe contrary to the first principles of nature which teacheth to pray for Answ To pray for affliction and to seeke all things that are good and to shunne and pray against all things that are euill and tend to the destruction thereof and therefore must needs be vnlawfull as it is vnlawfull voluntarily to hurt a mans owne body vnder what pretence soeuer For it is all one to pray for some hurt vnto the body and to doe it hurt the tongue being the instrument in the one case and the hand in the other in both a member of the body armed against the body 1. Cor. 9.7.2 Cor. 7.11 Secondly this is without precedent or other warrant except of superstitious persons who haue whipped themselues almost to the death or otherwise vnduly beaten downe their bodies to preuaile in the rash vow of chastity euen to the infeebling of themselues so that they haue been vnable to doe the workes of their callings and yet haue not preuailed being they had not the gift of continency Thirdly conditionally to pray for afflictions in the case of rebellion of the flesh if the Lord hath appointed this to be the meane of our mortification and bringing to sanctification and so to himselfe it is without doubt most lawfull and Christian for this is in effect to aske nothing but that which is good for vs. Whereas Saint Paul saith I beate downe my body and bring it in subiection c. And calling vpon the Corinthians for reuenge vpon themselues he meaneth not this vnnaturall violence offering to the body but denying of such things as whereby the body is pampered to sinne though otherwise lawfull in themselues which is the duty of vs all Whereas Saint Augustine saith Aug. tom 10. serm 181. Etsi
What we pray for preseruing vs from sin and damnation the first whereof is the spirit of grace for which we haue Dauids example Psalm 51. Establish me with thy free spirit This grace is threefold First light of vnderstanding of the holy Scriptures whereby we are made able to vse them as the sword of the spirit against our spirituall enemies We pray therfore Ephes 6.17 that when we are tempted we may be able to handle this weapon as our Lord did cutting off the weapons vsed against for sin 2. Stedfastnes of faith whereby as by a shield the fiery darts of the Deuill are repressed and kept from hurting vs which also is of vertue to purifie the heart 3. Patience in bearing any crosse or affliction whereby wee are tempted at any time that in stead of sinne the issue thereof may bee hope according to that of Paul Tribulation bringeth forth patience Rom. 5.3 patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts 2. We pray for the helping hand of the Lord to turne euil into good vnto vs according to the experience of former times Rom. 8.28 Wee know that all things worke together for the best of those that loue God that are called of his purpose That in the middest of temptation wee may haue the comfort of the Apostle vnto whom praying against temptations it was answered My grace is sufficient for thee 2. Cor. 11.10 for my power is made perfect through weakenesse For though wee be tempted and euill be intended against vs yet the Lord who can raise light out of darkenesse can turne this very euill into good vnto vs whether it bee distraction of mind sicknesse of body priuation of any member or sinne it selfe And this he doth Euill turned into good how First by humiliation and casting vs downe vnder and for these things as Nebuchadnezzar the proudest and Saul the bloudiest persecutor yea when through the aboundance of reuelation hee was ready to bee exalted aboue measure hee hath a check hereby giuen vnto him to keepe him downe Secondly by alienating and estranging our affections from the world and worldly things whilest the Lord doth hereby mingle wormewood and gall as it were with them euen as nurses do towards their children to weane them from the dugge Psal 119.71 Thirdly by framing to more carefull obedience for the time to come as Dauid acknowledgeth Jt is good for me that I haue been afflicted that I may learne thy statutes euen as scholers that haue been beaten for their faults or spent their time passed negligently are afterwards the more carefull and industrious 1. Cor. 11 28. Fourthly euill is turned to our good by preuention the Lord punishing vs in this world that wee may escape in the world to come as the Apostle teacheth to the Corinthians 3. We pray for euerlasting life that God for his mercies sake would bestow this good of all goods vpon vs in regard of which all the things of this world are but as a messe of pottage as drosse and dung Heb. 12 16. Phil. 3.8 other things being common to the Reprobate and to Gods peculiar people this is the right of the first borne other things bringing a little ioy with much sorrow this infinite ioy free from all sorrow other things being temporall and momentary this eternall and euerlasting 3. The thanksgiuing is for Gods spirit of grace making vs in any measure to resist sinne and purging vs thereof for the good arising to vs by temptations for deliuerance from the punishments by our sinnes deserued and for part giuen vs in the inheritance immortall and most glorious So that Leade vs not into temptation is as much as if more expresely the deprecation and to euill insuing thereupon the supplication Giue grace that wee may not bee preuailed against but haue power to resist all temptations and be finally crowned with glory the thanksgiuing thou hast not led vs into temptation but assured vs of finall deliuerance from hell and death blessed be thy name therefore Quest 130. Wherefore serueth the Conclusion For thine is the Kingdome c Answ It is added as a reason of all the Petitions to strengthen our faith that God being both able and willing doth grant all our requests made vnto him in the name of Christ and therefore in the end we put to a note of confidence and say Amen Explan Here we haue also to be obserued the order the sense and the scope of this conclusion 1. For the order it followeth all the Petitions and containeth a kind of promise to giue glory to God and to bee thankfull our requests being granted whence wee learne that it is necessary to obserue the Lords dealing towards vs when wee haue called vpon his name how graciously he heareth and helpeth vs that out of a speciall apprehension of his former mercies wee may build assured confidence of future and be duely thankfull to his holy name Thus Dauid kept a Register of the Lords dealing towards him and is confident against the Giant Goliah and for thankfulnesse it is required as much as prayer Psal 50.14 Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie me thou shalt remember this as thy duty hauing receiued deliuerance to note it and to be thankfull Pray continually and in all things giue thanks thus did Moses 1. Thes 5.17 Deborah Barak Samson and all the faithfull The not obseruing of Gods mercies granted at our request blunts the edge of our zeale this way and causeth that the Lord hath none but a formall thanksgiuing at our hands which is abominable it maketh vs without confidence and feruency triuiall and idle in our prayers euen as an idiote or senseles man that hath not reason to know note and acknowledge his benefactors and such as doe for him 2. For the sense of the words Thine is the Kingdome that is both generall ouer the world and speciall ouer the Church and chosen neither is there any kingdome but is ruled by thee as by the supreme constitutor and appointer thereof and in this faith doe we pray vnto thee submitting our selues as thy subiects and liege people The power that is the Almighty power whereby thou art able to doe all things whatsoeuer thy people aske and beg of thee there is nothing out of thy power neither life nor death things present nor things to come no power can withstand thee either of men or Diuels but thou art able to doe for vs mauger them all wee are without all power and might in our selues to help our selues wee know not what to doe but our eyes wait vpon thee And the glory that is thou doest so moderate thy Kingdome and power doing good to all thy people that thou art the most glorious King and most excellent not strange to thy subiects suing vnto