for that is implyed in asking forgiveness Secondly to forsake them Prov. 28.13 Thirdly to abhor Popish Pardons and Auricular Confession Sect. 29. Of the sixth Petition 1. Q. WHat is the sixth Petition A. And lead us not into temptation but deliver us from evill 2. Q. Is God the author of temptation A. No for God tempteth no man Jam. 1.13 3. Q. How then doth he lead into temptation A. Diversly in respect of the Elect and of the Reprobate 4. Q. How in respect of the Elect A. He doth tempt or try them by suffering them to fall into divers occasions Jam. 1.2 yet so as his grace is still sufficient for them 2 Cor. 12.9 5. Q. Why doth he do this to them whom he loveth A. For their outward probation 1 Pet. 1.7 as in Abraham Gen. 22.1 and in Iob Iob 1. and for their inward confirmation and consolation Rom. 8.28 6. Q. How in respect of the Reprobate A. By withdrawing his grace Exod. 7.3 and by giving them up to their own hearts lusts Rom. 1.24 and to Satans power 2 Thes 2.11 7. Q. Cannot Satan then tempt us without God A. No for he could not touch Iob nor the Swine till he had leave Iob 1.12 Mat. 8.31 8. Q. What is meant by deliver us from evill A. It is the exposition of the former part of the Petition for then he leadeth into temptation when hee doth not deliver from evill 9. Q. Is there deliverance wrought only to and with us A. No but rather in us by both parts of Sanctification viz. Mortification and Vivification which go together Rom. 8.10 10. Q. Is evill then here onely to be taken for sin A. No but also for the author of sin Mat. 13.19 and for the effect or issue of sin that is punishment Am. 3.6 11. Q. What doe you learn for practise out of all aforesaid of the sixth petition A. First to watch for temptations and not to live securely 1 Pet. 5.8 Secondly to put on all the armour of God Eph. 6.11 Thirdly not to trust to my self but to seek and relie on Gods help that strengtheneth me Ps 44.6 Ps 121.1 Phil. 4.13 Sect. 30. Of the Conclusion of the Lords prayer 1. Q. WHat is the Conclusion of the Lords Prayer A. For thine is the kingdom and the power and the glory for ever and ever Amen 2. Q. Is this any part of the prayer A. Yes 3. Q. How can it be seeing it asketh nothing A. Because it is a thanksgiving which is a kind or species of Prayer 1 Tim. 2.1 4. Q. How can you shew this to be a Thanksgiving A. Because it acknowledgeth and rendereth to God his right and due 5. Q. Have not men also their kingdom power and glory A. Yes but not as God generally properly eternally 6. Q. VVhat mean you by generally A. In and over all creatures the kingdome the power the glory 7. Q. What mean you by properly A. That it is without dependance on any other thing 8. Q. What mean you by eternally A. That in these God hath neither beginning nor ending for ever 9. Q. Is there then nothing herein but thanks giving A. Yes it is also a ground or confirmation of our asking 10. Q. How so A. Because as we begin the prayer with mention of Gods lovingnesse in the name of Father so we conclude with his ablenesse in acknowledging his kingdom power glory 11. Q. VVhat mean you by the word Amen A. It is my setting to my seal in point of beleeving to receive what I ask Joh. 3.33 12. Q. How may this appear A. Because it is a word not onely of wishing but of assurance 2 Cor. 1.20 Rev. 3.14 13. Q. How far may we take assurance in our praiers A. That they shall be heard and granted directly and indirectly 14. Q. How may our prayers be granted indirectly A. By delaying Mat. 15.22 by exchanging 2 Cor. 12.9 by denying I am 4.3 15. Q. What learn you for practise out of all aforesaid of the Conclusion of the Lords Prayer A. First to pray with humility because of Gods greatnesse Secondly to pray with confidence because of Gods ablenesse Thirdly to pray with constancy because of both Sect. 31. Of the Law in generall 1. Q. YOu have set forth Prayer for the prime fruit of Faith and the chief of good works what more fruit hath faith necessary for the proof of it A. Obedience to the Morall Law 2. Q. Why not to the Ceremonial and Judicial Law which the Jews also had A. Because the former being an ordinance of religious service consisting most in Types of Christ was was ended in his coming and the latter being an Ordinance of Politick Government for the Jews Commonwealth is dissolved with it 3. Q. How doe these differ from the Moral Law A. 1. In direction or extent that was for all these but for the Jews 2. In duration that was for ever these but for a time 3. In dignity these yeeld and give place to that Mat. 12.3 4. Q. What then is the Moral Law A. A brief summe of the whole duty of man 5. Q. How can this be the summe of all seeing it is called but ten words Ex. 34.28 Deut. 10.4 A. Though they be but ten words or heads of matter yet they be exceeding large ones Ps 119.96 6. Q. How may the largeness of them appear A. By five rules especially 7. Q. VVhich is the first A. In each Commandement affirmative is contained the contrary negative and in each negative is contained the contrary affirmative Mat. 25.42 8. Q. Which is the second A. When any thing is commanded or forbidden all means or occasions thereto are likewise commanded or forbidden Mat. 5.22 9. Q Which is the third A. The breach of one Commandement is the breach of all Jam. 2.10 10. Q. Which is the fourth A. The Commandements require perfection of obedience inward and outward as Adam before his fall Deut. 6.5 11. Q. Which is the fifth A. In every breach of the Commandements the Accessary is guilty with the Principal 12. Q. How may one man be accessary to anothers sin A. Many wayes especially by furthering and by suffering it 12. Q. May the guiltiness of the accessary acquit the agent A. No for such excuse is vain Gen. 3.12 13. 14. Q. But if a man take occasion of evill from me when indeed it is not properly occasion of evill shall his taking it make me guilty A. No for though David in his humility confesseth the occasioning of the death of the Priests 1 Sam. 22.22 yet he is justified therein Mat. 12.3 15. Q. What learn you for practise out of all aforesaid of the Law A. First to pray open mine eyes that I may see the wonderous things of thy Law Ps 119.18 Secondly to love and delight in every part of it Thirdly to take heed of being partaker of other mens sins 1 Tim. 5.22 Sect. 32. Of the Preface of the Law 1. Q. WHere and how doth the
Morall Law begin A. Exod. 20.1 And God spake all these words saying I am the Lord thy God which have brought thee out of the land of Aegypt out of the house of bondage 2. Q. What doe you find in this beginning A. A double Preface one of Moses And God spake all these words saying another of God I am the Lord thy God which brought thee out of the land of Aegypt out of the house of bondage 3 Q. What do you observe in the former Preface A. Four circumstances 1. The time and or then 2. The Author God 3. The manner of delivery spake 4. The sum all these words 4. Q What observe you in the first circumstance A. That the Law is holy Rom. 7.12 for God was carefull to hallow the people for the receiving of the Law by a great deale of preparation as appeareth chap. 19. 5. Q. What observe you in the second circumstance A. That the Morall Law hath no lesse then Gods own Authority 6. Q. What observe you in the third circumstance A. That God teacheth men especially by the ear 7. Q. VVhat observe you in the fourth circumstance A. That each Commandement hath alike strength and bond upon us 8. Q. Is the second place aforesaid pertaining to the whole Law A. Yes Lev. 19.36 37. 9. Q. Is it not rather the affirmative part of the first Commandement A. No for it commandeth nothing and it is needlesse to expresse both parts by the first of the aforesaid five rules 10. Q. VVhat observe you further in it A. That God presseth the people to obedience by his power I am the Lord and by his love thy God and by their experience of both which have brought thee out of the land of Aegypt 11. Q VVhat is this to us A. The same or as much as it was to them because hee is still the same Lord and our God and hath brought us out of the spirituall Aegypt of sin death hell paganism papism 12. Q. But doth not St. Paul say Rom. 6.14 Yee are not under the Law A. But he expoundeth himself Gal. 3.13 that we are freed from the curse of the Law not from the rule and bond of it Mat. 5.17 13. Q. VVhat learn you for practise out of all aforesaid of the Preface of the Law A. First to prepare my self alwaies to the receiving of God word Secondly to rejoyce in the use of the ear and to abhor imagery in Gods service Deut. 4.12 15. Thirdly to fear the breaking of that which had a glorious ordination Psal 4.4 Sect. 33. Of the first Commandement 1. Q. HOw many Commandements be there A. Ten Ex. 34.28 Deut. 10.4 2. Q. How are they divided A. Into two Tables the former containing our duty to God in the four first precepts the latter containing our duty to our neighbour in the six last precepts 3. Q. How then doth the Romish Church make three precepts in the former Table and seven in the latter A. They do wrongfully confound the two first into one and divide the last into two 4. Q. How may this wrong appear A. 1. Because in that which they make one precept there is distinct different matter viz. First who must be worshipped and secondly how 2. Because the tenth Commandement which they divide runneth in one and the same word and is so summed Rom. 7.7 13.9 3. Because Exod. 20.17 house is put foremost and wife is between house and goods but Deut. 5.21 wife is put first therefore the lust of neither of them alone forbidden can be the ninth Commandement 5. Q. What then is the first Commandement A. Thou shalt have no other Gods before me 6. Q. How many parts be there in this Commandement A. Three 1. A Negative 2. An Affirmative 3. A Reason 7. Q. What is the Negative part A. It forbiddeth our having any false God 8. Q. How may a false God be had A. Outwardly by corporall Idolatry or inwardly by setting up an Idoll in our heart Ezek. 14.3 9. Q Is nothing here forbidden but having of a false God A. Yes all degrees of infidelity and other issues of original corruption in our thoughts of God 10. Q. What is the Affirmative part of this Commandement A. Thou shalt love the Lord thy God with all thy heart with all thy soul c. Deut. 6.5 Mat. 22.37 11. Q. What is the reason hereto belonging A. It is in the words before me because nothing can be behind him nor out of his sight Heb. 4.13 12. Q. What doe you learn for practise out of allaforesaid of the first Commandement A 1. To take heed of joyning any partner with God I must have him solely Is 42.8 2. To take heed of barring God in any thing I am or have he must have me wholly Luk. 14.26 3. To acknowledge his presence alwayes Ps 139.3 Sect. 34. Of the second Commandement 1. Q. WHat is the second Commandement A. Thou shalt not make to thy self any graven Image nor the likenesse of any thing c. 2. Q. How many parts be there in this Commandement A. Three a Negative an Affirmative and a Reason 3. Q. What is the Negative part A. It forbiddeth false worshipping of God 4. Q. How is it here exprest A. By the use of Images 5. Q. Is all use of Images then unlawful A. No for skill in such workmanship is of the spirit of God Ex. 31.1 2 3. 6. Q. How far then is the use of Images unlawfull A. The use of any Image as an help in Gods service Hab. 2.18 Is 44.10 and the making or having of any Image or likenesse of God Is 40.18 is unlawful 7. Q. What is the affirmative part of this Commandement A. That we worship God according to his will 8. Q. How is that A. In spirit and truth Joh. 4.24 9. Q. What is the reason here added A. For I the Lord thy God am a jealous God 10. Q. How is Gods jealousie expressed A. By punishing the breakers and blessing the keepers of this Law 11. Q. How punishing A. The sinnes of the Fathers upon the children unto the third and fourth generation 12. Q. How can this be just A. It is here exprest in them that hate me 13. Q. How blessing A. In an unlimitted measure unto thousands in them that love him 14. Q. What learn you for practise out of all aforesaid of the second Commandement A. 1. To abhor Romish bowing to and before Images 2. To worship God after his will and not after mine own will 3. To serve him in fear because of his Justice and in love because of his mercy Sect. 35. Of the third Commandement 1. Q. WHat is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vain 2. Q. What are the parts of this Commandement A. A Negative an Affirmative and a Reason 3. Q. What is the Negative part A. Gods name
giveth her no other Mat. 1.18 Luk. 1.27 12. Q. Doe we then owe her no more honour then so A. Yes we are bound to honour her in praising God for her in reverent estimation and memory of her and imitation of her Virtues and Graces but without any trusting in her or worshipping of her 13. Q. VVhat learn you for practise out of this aforesaid of the third article A. That seeing God hath so honoured my nature as to unite it himself I must take heed of dishonouring it in my self or in others Secondly that I must doe good for evill because to redeem man that would be God God became Man Sect. 13. Of the fourth Article 1. Q. WHat is the fourth Article A. Suffered under Ponce Pilate was crucified dead and buried And some doe adde to this as part of Christs Humiliation He descended into Hell Others do refer it as part of his Exaltation to the fifth Article 2. Q. How could Christ suffer being God A. He was also man and suffered in his humane nature and so are those places to be understood Act. 20.28 Act. 3.15 1 Cor. 2.8 3. Q. VVho was Pontius Pilate A. The Roman Emperours Deputy Governour Luk. 3.1 4. Q. VVhat doe you gather from that A. That the Scepter being then departed from Judah Christ was the promised Messiah Gen. 49.10 5. Q. VVhat manner of suffering was Christs A. Besides many other he was Crucified 6. Q. VVhat was that A. He was nayled in his hands and feet to a wooden Crosse 7. Q. VVhy did he die this kind of death A. Partly to fulfill the foregone Signs and Figures of him viz. the Heave-offering Exod. 29.28 and the Brasen serpent Joh. 3.14 and partly to undergoe the curse of the Law for us Gal. 3 13. 8. Q. VVas Christs buriall part of his suffering A. Not properly but being part of his Humiliation it is an appurtenance of his suffering 9. Q. VVhat needed his buriall seeing death could not hold him long A. Besides the charitable respect both of dead and living alwaies had of all in use of burying it helped to prove and confirm the truth both of his death and resurrection 10. Q. VVhat is Christs death and buriall to us seeing we dye nevertheless A. It hath taken away the proper nature of death that is cursednesse Hos 13.14 2 Tim. 1.10 and hath turned it into a blessing and the grave into a bed oâ— rest Rev. 14.13 11. How is this interpreted He descended into hell A. Some take it for the locall descension of Christ soul and some for the hellish paines he suffered in thâ— Garden and upon the Crosse 12. Q. VVhat is out of question and of all sides confessed in and concerning this A. That Christ did suffer nothing after his death for at his death he said It is finished Joh. 19.30 and he fulfilled whatsoever was necessary to redeem us 1 Joh. 2.2 Heb. 1.3 11. Q. What doe you gather for practise out of all aforesaid of the fourth Article A. 1. That I must be ready to suffer for Christ whatsoever extremity and under whatsoever authority seeing he so suffered for us Rom. 8.17 Secondly that I must not fear death nor the grave seeing Christ hath taken away the curse and shame thereof Ps 4.8 Thirdly that I must imitate Christs death spiritually Rom. 6.4 1 Cor. 15.31 Sect. 14. Of the fifth Article or next following 1. Q. WHat is the fifth Article or the next following A. The third day he rose again from the dead 2. Q. How could Christ properly be said to rise being dead A. Because it was by his own power being God as well as man 3. Q. What proof is there of his bodies rising A. Besides his many appearances the Jews did prove it by their own lye Mat 28.13 4. Q. What especiall proofs did he himself shew A. His palpablenesse his wounds and his eating Luk. 24.39 c. 5. Q. Was his body then still a natural body A. Yes in respect of substance though spiritual in â—espect of accidents and qualities 1 Cor. 15.44 6. Q. And were his wounds still to be reserved A. Some think so that they shall be for convictioâ— of the wicked at the last day Rev. 1.7 Others think they were but for present purpose to confirm the Disciples as no doubt his eating only was 7. Q. Why did not Christ rise till the third day A. To confirm the truth of his death Mat. 18.16 and to fulfill the Figure foreshewed in Jonah Mat. 12.40 8. Q. What use is now made of Christs rising day A. It is ordained to be our Sabbath as appears both by the use of it Act. 20.7 1 Cor. 16.1 2. and by the name of it Rev. 1.10 For it is plain that Christ rose the first day of the Jews week Mat. 28.1 2. 9. Q. What benefit have we by Christs Resurrection A. We have the first Resurrection taught us and the second warranted us 10. Q. What mean you by the first Resurrection A. The rising of the soul from sin Rev. 20.6 Col. 3.1 11. Q. How is this taught us A. We are baptised into Christ therefore into the similitude of his death and resurrection Rom. 6.3 4. 12. Q. What mean you by the second Resurrection A. The rising again of our bodies from the Grave 13. Q. How is this warranted to us A. Because Christ being our Head and we his Members we are sure to partake of all his benefits and therefore to follow him in the resurrection 1 Cor. 15.12 14. Q. What learn you for practise out of this aforesaid of the fift article A. To feed spiritually and not carnally in the Sacrament because Christs body being still substantial cannot be in many places at once therefore not really in the Sacrament Secondly to use the Sabbath to the honour of the Son of righteousness Mal. 4.2 Thirdly to dye unto sin that I may rise unto righteousnesse Sect. 15. Of the sixth Article or next following 1. Q. WHat is the sixth article or the next following A. He ascended into heaven and sitteth on the right hand of God the Father Almighty 2. Q. What mean you by this He ascended into Heaven A. That in his humane nature soul and body he left the earth and went up into that third heaven or Paradise 2 Cor. 12.2 3. Q. How then is that fulfilled Lo I am with you alway unto the end of the world Mat. 28.20 A. He is alwaies present to his by his power providence protection and continuall work of his Spirit 4. Q. When did Christ ascend A. Forty dayes after his resurrection Act. 1.3 5. Q. Why no sooner A. Partly for more proof of his resurrection partly to provide for the setling of his Church in things pertaining to the order and government thereof Act. 1.3 6. Q. How did he ascend A. No doubt in glory and triumph 7. Q. How may that appear A. Partly as it is probable in the attendance of the raised bodies Mat. 27.52 but especially
must not be dishonoured 4. Q. What is the Affirmative part A. Gods name must be honoured 5. Q. VVhat doe you especially understand here by taking Gods name in vain A. All abusing it to ill purpose as charming cursing mocking or to idle purpose as vain talking or swearing 6. Q. Is all swearing then unlawfull A. No for we must swear in truth in judgement and in righteousness Jer. 4.2 7. Q. VVhat is required to and in the truth and righteousness of an oath A. That it be of a true thing and truly 8. Q. VVhat mean you by a true thing A. In respect of the time past that nothing be affirmed which is not or denyed which is and in respect of the time to come that nothing be sworn or vowed that is either wicked as Act. 23.12 or uncertain as Jud. 11.30 Mat. 14.7 9. Q. VVhat mean you by truly A. 1. That it be not vainly nor idlely Jam. 5.12 Hos 4.1 2. 2. That it be not with false meaning to deceive the hearer for an oath is called the givers Gen. 24.8 Jos 2.17.20 because the sense of it before God is as the giver or hearer of it and not as the taker understandeth it 3. That it be by the true God Deut. 6.13 Is 65.16 Jer. 5.7 12.16 Psal 63.11 because he alone knoweth the heart and is able to answer all truth and falshood 10. Q. VVhat is the reason added to this Commandement A. For the Lord will not hold him guiltlesse that taketh his name in vain 11. Q. VVhat do you learn for practise out of all aforesaid of the third Commandement A. 1. To fear an oath Deut. 28.58 2. To hallow Gods name in all things Col. 3.17 3. To abhor Popish equivocations Sect. 36. Of the fourth Commandement 1. Q. WHat is the fourth Commandement A. Remember that thou keep holy the Sabbath day c. 2. Q VVhat are the parts in this Commandement A. An Affirmative a Negative and a Reason 3. Q. VVhat is the Affirmative part A. That which is expressed viz. That the Sabbath day must be hallowed 4. Q. VVhat is the Negative part A. That which is also partly expressed that the Sabbath day must not be prophaned 5. Q. Is our Sabbath the same day of the week as it was from the beginning A. No it is changed from the seventh to the first day of the week in honour of Christs Resurrection 6. Q. By whom was it so changed A. By the Apostles Act. 20.7 1 Cor. 16.2 And it is probable it was by Christ himself for they observed his commission 1 Cor. 11.23 1 Cor. 15.3 and it is called the Lords day Rev. 1.10 7. Q. How could that be changed which was in the Moral Law commanded A. The seventh day was to the Jews typical and ceremonial but a Sabbath is to all men moral 8. Q. How doth the morality of the Sabbath appear A. First because it was at first ordained in time of innocency Secondly because it was published in and with the Moral Law Thirdly because it is the employment of the Ministry Fourthly because it is the Law of nature to have a time set apart for own rest and for Gods service 9. Q. What then is here specially required A. Remembring the Sabbath which implyeth our preparation and hallowing it which implyeth our holy resting to godlynesse and not to idleness or sin 10. Q. Who are herein bound A. Every one for himself and every housholder for all that are of or in his house 11. Q. Is labour then unlawfull absolutely on the Sabbath day A. No not in cases of piety and of charity Mat. 12.5 12. 12. Q. What is the reason pertaining to this Commandement A. It is double First of equity because God hath given us six dayes Secondly of authority because he hallowed the seventh 13. Q. What learn you for practise out of all aforesaid of the fourth Commandement A. 1. To forecast forecast for this dayes service that I may attend it when it cometh Secondly to observe it conscionably as a Moral precept Thirdly to look to all under my charge for their observing it Sect. 37. Of the fifth Commandement 1. Q. WHat is the fifth Commandement A. Honour thy Father and thy Mother that thy daies c. 2. Q. How many parts are there in this Commandement A. Three an Affirmative a Negative and a Reason 3. Q. What is the affirmative part A. That which is expressed in the words Honour thy Father and thy Mother 4. Q. What is the Negative part A. That which on the contrary is necessarily implyed Thou shalt not dishonour them 5. Q. Are we here to understand onely our naturall parents A. No but also spirituall Fathers as Ministers 1 Cor. 4.15 and political Fathers as Magistrates Gen. 45.8 and oeconomical Fathers as Masters 2 King 2.12 5.13 and Matrimonial Fathers as Husbands Eph. 5.22 6. Q. And are we then only to honour our superiours A. Nay but also our inferiours our equals and our self 7. Q. How may this appear A. Because they that will receive honour must deserve it by respective yeelding to every one his due and because St. Peter biddeth honour all men 1 Pet. 2.17 and Christ extendeth the second Table to our neighbour Mat. 22.39 8. Q. What is then the honour that we are here bound to perform A. It is divers according to the difference of parties to whom it is due 9. Q. Is Mother here added to signifie the Catholick Church A. No but to quit women of contempt 1 Pet. 3.7 and to prevent childrens ungraciousness who are apt to turn the Mothers indulgence to their shame Pro. 10.1 15 20. 29.15 10. Q. What is the reason added to this Commandement A. That thy daies may be long in the land c. 11. Q. What force hath this reason seeing our life is full of miseries A. Because life is acceptable to nature and God is able to make it a blessing Eph. 6.2 3. 12. Q. But doth this promise alwaies hold A. It holdeth generally and for the most part in comparison of the wicked who do not live out halfe their daies Ps 55.23 and if it fail it is in exchange for the better Is 57.1 13. Q. What learn you for practise out of all aforesaid of the fifth Commandement A. First to give to every one his due Rom. 13.7 2. To be carefull of mine own honour that I may not fail to and in others honour 3. To trust in my heavenly Fathers regarding me whiles I have right regard of my earthly Fathers Sect. 38. Of the sixth Commandement 1. Q. VVHat is the sixth Commandement A. Thou shalt do no murther 2. Q. How many parts hath it A. Two a Negative and an Affirmative 3. Q. What is the Negative part A. That which is expressed in the words Thou shalt do no murther 4. Q. What is the Affirmative part A. That which is implyed and necessarily followeth on the contrary 5. Q. Doth this murther concern only mans
fragrant field unto the Lord. I speak not this to perswade any man wilfully to make himself miserable for our Saviour himself hath pronounced it to be A more blessed thing to give then to receive Neither doe I speak to commend or justifie the counterfeit zeal of those that mock the world with a false shew of wilfull poverty whiles shutting themselves up in a Cloister that they may seem to forsake the world they do indeed enjoy it in all superfluity Or at the least the worst of their misery is no more then that which that holy man prayeth for Pro. 30.8 Give me neither poverty nor riches feed me with food convenient for me If they have no excesse they are sure to feel no want but to be sufficiently provided for both for back and belly so long as they live there and are they not then very zealous think you in binding themselves to such a misery But my speech is to hearten all those with comfort on whom God hath layd affliction that they may bee so far from impatience as rather to rejoyce in tribulation Rom. 5.3 because it was their Masters common lot and portion for the Disciple is not above his Master nor the servant above his Lord it is enough for the Disciple to be as his Master and the servant as his Lord. Yea not onely the afflictions of life but death it self and the grave should be welcom and acceptable to us for Christ also hath passed them and by suffering hath sanctified them unto us so that the curse of death is turned into a blessing and the grave is become a bed of rest Rev. 14.13 and that Prophecie Is 11.8 is fulfilled The sucking child shall play upon the holt of the Asp and the weaned child shall put his hand upon the Cockatrice hole There is now no danger to Gods children in the hole of death that is the Grave for death hath lost his sting and cannot hurt us so that we may triumph and say O death where is thy sting O Grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be to God which hath given us the victory through our Lord Jesus Christ 1 Cor. 15. In the last place let us learn not onely to admire Christs love to us nor onely to love him again nor only to love those that are like to him in suffering nor onely to love his sufferings themselves but withall to hate sin which was the occasion of his sufferings Sin was the occasion of Christs sufferings for had not Adam sinned Christ had had no cause or need to suffer If therefore wee love him wee cannot chuse but hate that which was to him the occasion of such a miserable life and such a shamefull painfull and cruell death David 2 Sam. 23. being an high Captaine though he longed for the water of Bethleem yet would not tast it when hee had it because it cost his three souldiers the hazard of their lives thathe might have it Much more we being servile souldiers though our soules long for the sweet waters of sin yet should we forbear to tast it because it cost our high Captaine Christ not the hazard but the very loss of his life that we might not have it God shewed Moses a tree wherewith he might make the bitter waters sweet Exo. 15.25 but behold I shew you a tree wherewith ye may make the sweet waters of sin to become bitter Look upon the tree of Christ remember his Cross and the pains he suffered thereon and the false sweetnesse of sin will quickly vanish and ye shall rightly rellish the bitterness of it If the delight of any sinne offer it self unto you cast Christ his Cross into it do but remember his sufferings for sin and all sin will presently grow distastfull For how can it choose but be hatefull to us if we consider how hurtfull it was to him The Jews would not put those thirty peeces into their Treasury because they thought them to bee the price of blood Mat. 27.6 but therein I must say they were deceived for Judas for that money did rather sell himself and his own soul then Christ or Christs blood For Christ was sold before even God had sold him before to death for the sin of man For when in the fall of man the devil offered sin unto God then did God threaten Christ unto him namely That the seed the woman should break the serpents head Gen. 3. And had not Christ been so sold before to death for sin not all the treasure in Jerusalem nor in all the world could have bought him Seeing then that Sin was the true and proper price for which Christ was sold how unworthy are wee the name of Christians yea how much worse are we then Jews if we suffer this price of blood to come into the treasury of our hearts If therefore any motion of pride arise in thy mind answer and tell it thou art the price of blood If any temptation of lust be offered to thine eyes answer and tell it thou art the price of blood If any provocation of anger or revenge be urged to thy hands answer and tell it thou art the price of blood If any greedinesse of gain move thee to wrong or oppression answer and tell it thou art the price of blood And whatsoever sin thou art tempted to answer and tell it thou art the occasion of my Saviours death thou art the price of Christs blood thou mayst not therefore come into the treasury of my heart O blessed Lord and sweet Saviour we do even with astonishment admire thy passing great love towards us we pray thee also by the fervent fire of thy great love that is upon us to kindle in us true love to thee again yea to all that are like thee in thy sufferings yea to thy sufferings themselves that we may patiently bear them whensoever they befall us But make us truly to hate sinne that was the occasion of thy sufferings We beleeve O Lord that by thy blood thou hast washt us from the guilt of sin wee beseech thee also make us more and more effectually find and feele that by thy spirit thou doest purge us from the love of sin that so our consciences may be comforted in all our life and especially in our death and our soules and bodies eternally saved in the life to come by and thorough thy all-sufficient sufferings and satisfactions For which unto thee with the Father and the Holy Ghost three persons one eternall God wee render all possible praise and thanksgiving and desire all honour and glory might and majesty may be ascribed for ever and ever Amen Finis Serm. 2. Trino-uni gloria Per me Gulielmum Gaium Martial At male si recites incipit esse tuus A SERMON preached at the Visitation held at Campden May 4. 1636. Text. JOH 13.17 If ye know these things blessed or happy are ye if ye doe them
blessed Mat. 5. Blessed are ye for your knowing because ye do what ye know and blessed are ye for your doing because ye know what ye do blessed are ye internally for the peace of your consciences is unto you a continual feast blessed are ye externally for your light shineth before men that they may see your good works and glorifie your Father which is in heaven Blessed are ye supernally for God is not ashamed of you to be called your God for he hath prepared for you a Citty Blessed are ye in things temporal in things spiritual in things eternall In things temporall read the 28. of Deut. Blessed shalt thou be in the City and blessed also in the field blessed shall be the fruit of thy body and the fruit of thy ground and the fruit of thy cattle blessed shalt thou be when thou comest in and blessed when thou goest out In things spirituall for your understandings shall be illuminated your wills rectified your affections sanctified your old man mortified your new man quickned and ye wholly made accepted in the beloved In things eternall for there is an inheritance immortall undefiled and that fadeth not away reserved for you in heaven where ye shall have joy without sorrow health without infirmity pleasure without satiety life without death and indeed I cannot tell you what but this I may warrant all that ye would and nothing that ye would not as appeareth Psal 16.11 In thy presence is the fulness of joy and Psal 17.15 When I awake up after thy likeness I shall be satisfied with it Blessed are ye in the present Tense which I adde as a vantage to the former Notes as being indeed the speciall of all even now already ye have obtained it Now whiles ye dwel with Mesech and have your habitation among the tents of Kedar now whiles ye live in this vale of tears in this sea of glasse in this dungeon of the flesh now even now blessed are ye Blessed are ye in the unchangable decree of God the Father who hath elected you in the Incarnation of God the Son who hath redeemed you in the effectual operation of God the holy Ghost who hath sealed you Blessed are ye in the knowledge of God who hath called and justified you in the knowledge of the Church who hath received and acknowledged you in the knowledge of your selves your own consciences testifying together with Gods Spirit bearing witness with your spirits that yee are the children of God Blessed are yee for though yee shall not take possession of it till your soules be parted from your bodies Eccl. 12.7 and though ye shall not have the compleat perfection of it till your bodies be raised again and reunited to your soules Heb. 11. yet even in this life ye have the pawn and pledge of it 2 Cor. 1.22 Arrham spiritus the earnest of the Spirit a pure heart and good conscience and faith unfeigned 1 Tim. 1.5 And now concerning the present business Of the Visitation which is the occasion of our meeting and of my present speaking I need say nothing of it for my Text hath said all already If ye know these things blessed are ye if ye doe them To or for our quickning to this or any other duty what need more be sayd then this that our professed burthen of blessednesse our hoped weight of glory dependeth equally on our knowing and doing our duty Neither can I judge any of you my hearers to have need of more application of this unto you This assembly consisteth especially of three sorts Churchwardens Ministers Visiters And each of these concerning the businesse in hand I hope I need question no otherwise then Saint Paul questioned Agrippa Beleevest thou the Prophets I know thou beleevest So I now to you Are yee prepared and ready to doe your duties I know yee are prepared To the Churchwardens why should I make other question seeing the businesse is not new but very antient and of frequent use and seeing they are taught their lesson not by rote but by book having Articles to direct them whereof to consider and whereto to answer To the Ministers why should I make other question seeing their lips are to be the preservers of knowledge Mal. 2.7 and their foreheads the stamps of holiness Exod. 28.38 I may say therefore for them as the parents of the born blind man answered for their sonne concerning his blindnesse and recovery Hee is old enough ask him he shall answer for himself Joh. 9.20 To the Visitors what need I make other question seeing they cannot bee ignorant that hee who saith to them I have said ye are Gods addeth also immediately but ye shall die like men yea and in another place professeth himself to be the Visiter of Visiters Namely that in case of forsaking his Law and not walking in his Judgements he will visit such offences with the rod and such sinne with scourges Psal 89.31 What need I then say any more of this businesse yet I remember a passage of Mr. Latimer that man of the worn-out-age being challenged and taxed for somewhat spoken by him before and concerning the King he answered Would ye have me preach before a King and say nothing of a Kings duty This made mee to think it unfit for me to preach at a Visitation and say nothing thereto properly belonging To avoid this therefore I offer to your consideration and reformation two abuses which I take to be no small ones for they touch our coppyhold as I may say or rather our Freehold the honour and dignity of our Sacraments The first concerneth the former Sacrament Baptism and namely in this that it is grown a common custom to keep children from Baptism till the moneth be up for the Mothers churching sake some for state some to save charges But if the childe bee dead bom the parents grieve to look upon it and speedily commit it to the earth and shall not the apprehension of spiritual death be also grievous and make us speedily seek the remedy to bury that death in Christs death Circumcision was a bloody and cruell a tedious and grievous Sacrament as may appear by that forty years forbearing of it for journeying sake Josh 5.6 and by the prevailing of Simeon and Levi two men for there be no more mentioned to the Massacre of all the Males in a whole City being newly circumcised Gen. 34.25 Yet that Sacrament might not be omitted past the eighth day But our Sacraments as St. Augustine observeth Aug. Ep. 118. are numero pancissima observatione facilima few and easie and shall wee presume then to delay Baptism which is to us in stead of Circumcision till the moneth bee up The Minister is required to bee speedy in ministring it in case of danger And doth not this also binde the people to shun delay and to prevent danger Yea the Common Prayer book in the beginning of private Baptism injoyneth that Baptism be not delayed past the first
competency and sufficiency And therefore it must needs be a doctrine of devills to teach that a man may fall away from saving grace and justifying faith and be broken off from Christ No no Christ hath warranted his sheep shall never perish Jo. 10.28 And that the gates of Hell shall not prevail against his Church Mat. 16.18 They went out from us 1 Jo. 2. saith St. John but they were not of us for if they had been of us they would have continued with us Our portion we may say is according to his grace for grace yet not in equality to him but in sufficiency to us so that it cannot fail us But Chrysostome and Theophylact and others will have Grace for grace here to be the grace of the new Testament for the grace of the old so that for should signifie in stead of And understanding grace for grace to signifie the Gospell in stead of the Law And this they gather out of the next words because it followeth for the law was given by Moses but grace and truth come by Jesus Christ And this also wanteth not ground nor truth For indeed the Law was grace for it was given by Moses gratis ergo gratia free given and therefore free grace For was it not grace that God should covenant with man that the Creator should in any sort or upon any termes or conditions oblige himself unto his creature So then the very killing letter of the Law the very covenant of works was grace 2 Cor. 3.6 It was gratia illustrans or illuminans a glasse to shew us what once we were and what still we should be It was gratia stimulans a goading or spurring grace to set us on to good It was gratia franans or restringens a curbing grace to restrain us from evill But in all this it was but gratia jubens it was not gratia adjuvans It was but a commanding it was not an assisting grace and so indeed but a very killing grace the very inditement whereby we stood all condemned For it was that every mouth might be stopped and all the world become guilty before God for by the Law is the knowledge of sin Ro. 3.19 20. Therefore God was not content with the gift of this grace but out of his fulnesse he streameth another the Covenant of faith for the Covenant of works So God loved the world that he gave his onely begotten Son to the end that all that believe in him him should not perish but have everlasting life Jo. 3.16 Hee taketh away the first that he may establish the second Heb. 10.9 Taketh it away how not the body of it but the raile of it not the strength of it but the sting not the blood but the penalty not the observation but the condemnation Christ hath redeemed us not simply from the Law but from the curse of the Law Gal. 3.13 so only we are said not to be under the Law but under grace Rom. 6.4 What then Saint Paul's use may be here applyed Gal. 5.1 Stand fast therefore in the liberty wherewith Christ hath made us free and be not intangled again with the yoke of bondage he hath freed us from the Covenant of penalty let us not stick still to the Covenant of recompence we are brought from the one let us therefore renounce the other as Saint Paul doth Phil. 3.7 Those things which are advantage to me the same I accounted losse for Christs sake c. that I may win Christ and be found in him not having mine own right cousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith For Dei justitiam ignorantes suam constituere volentes non nomine quidem sed errore Judaizant saith St. Augustin Aug. Ep. 200. they that are ignorant of Gods righteousness and do set up their own do play the Jews though not in name yet in error But Saint Augustin is the best measurer and determiner of these bankes he will have it to be not grace for that is according to grace in proportion and correspondencie as in my first exposition Nor grace for that is instead of grace or by way of exchange according to my second exposition but grace for that is is in rewand of grace one grace to crown another so he saith Deus dona misericordiae suae coronat God doth crown his own gifts of mercy one grace with another so it comes to passe that we have the grace of glory in reward for the grace of faith Ipsa fides gratia est vita aeterna gratia est pro gratia saith he Aug. in Jo. 1.16 Faith is grace and life eternall is grace for grace And to this acute Gorran consenteth Gratia retributionis pro gratia justificationis gratia patriae pro gratia viae And this indeed is the strongest bank of our stream even as the sea bank a bound which our greatest waters may not passe Hitherto may we come and no further and here our proud waves must stay Job 38.11 we can boast no further for Qui tibi enumerat merita sua Aug conf li. 9. ca. 13. quid tibi enumerat nisi muneratua he that tells of his merits what doth he tell but Gods gifts saith Saint Augustine And Saint Bernard confesseth Ser. 1. in Annun merit a omnia Dei dona sunt it a homo propter ipsa Deo debitor est non Deus homini Our merits are Gods gifts which do make us in debt to him not him to us And to this exposition that place agreeth well Rom. 8.29 whom he knew before them he predestinated whom he predestinated them he called whom he called them he justifyed whom he justifyed them he glorifyed Here is no reason or cause of our calling but Gods predestinating us no reason of our justifying but his calling us no reason of our glorifying but onely his justifying us he doth the one because he hath done the other hee proceedeth from grace to grace still crowning his own gifts So that indeed grace is both Fountain and Stream and bank unto it self God is both the author and finisher of our faith Heb. 12.2 all the degrees of our happinesse from first to last all is grace our election is grace He hath predestinated us according to the good pleasure of his will Eph. 1.5 Our vocation is grace Of his own will begat he us with the word of truth Ja. 1.18 Our justification is grace We are justifyed freely by his grace Rom. 3.24 Our glorification is grace Eternall life is the gift of God through Jesus Christ our Lord. Rom. 6. So that wee can find no other bank or limit whereby to bound this stream but even it self In the measuring of bankes there must needs be taken longum latum profundum length and breadth depth and height And so indeed here in this there is length for it reacheth from the beginning to the end there is bredth
may truly use Jacobs words here and say This is none other but the house of God and this is the gatef heaven Gen. 28.17 Two things we may especially observe in the Text the matter and the manner the substance and the circumstance of the businesse here related The matter and substance is the coming and appearing of the Holy Ghost in sensible forms The circumstance is manifold chiefly it may be referred to the time when and the persons to whom this apparition was made With these points of the circumstance I will begin so to make way to the substance of the matter which is the larger and weighter point and part First then for the time And when the day of Pentecost was fully come This day as it is commonly held was the day of the publishing the Law upon Mount Smai In memory whereof the Jews kept a solemn feast which they commonly called The feast of weeks Deut. 16.10 It got also this name Pentecost because of the number of fifty being fifty daies after their Pascha the fiftieth day after their coming out of Egypt they received the Law and that day they kept this holy feast in remembrance thereof And this day was the fiftieth after Christs resurrection For it is plain that Christ suffered on the Jews preparation day of their Passeover and that the Passeover that year fell on the Sabbath which is therefore called An high day or the great Sabbath Joh. 19.31 and that they reckoned their fifty daies from the first of or after the Sabbath Lev. 23.11 15. which was Christs rising day the first day of their week So then this Pentecost was the fiftieth day from their Passeover exclusively and the fiftieth from Christs resurrection inclusively What then Behold the truth answerable to the figure that shaddow fulfilled in this substance As on the fiftieth day after their Passeover and their deliverance from corporall bondage under Pharoah they received Legem timoris the Law of fear upon Mount Sinai so on the fiftieth after day the accomplishment of our Passeover the Lamb of God slain and risen and our deliverance from the spirituall bondage under Satan we received Legem amoris the Law of love upon Mount Sion For Christ also is a Law-giver even the giver of a new Law as he himself speaketh Joh. 13.34 A new commandement give I you What That ye love one another Which yet is not a new or another Law but the fulfilling and consummation of the old Love is the fulfilling of the Law Rom. 13.10 The end of the commandement is love 1 Tim. 1.5 This Law was given when the Holy Ghost was given For the fruit of the spirit is love Gal. 5.22 The love of God is shed abroad in our hearts by the holy Ghost Rom. 5.5 God hath not given us the spirit of fear but of love 2 Tim. 1.7 This is that Law of liberty wherewith Christ hath made us free Gal. 5.1 Free in regard of the outward man because the inner man is accepted In my mind I serve the law of God though in my flesh the law of sin Rom. 7.25 Free not in the tie of obedience which is still upon us but in the tax of disobedience that is punishment which he hath taken from us Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3.13 Well then brethren ye see your calling the sum of all is love Love the Lord thy God with all thy heart love thy neighbour as thy self the sincerity of the inside Truth in the inward parts Psal 51.6 For he is an Israelite indeed in whom there is no guile Joh. 3. 47. Truth of heart supplyeth defect of hand for ye are called into liberty Gal. 5.13 The law of the spirit of life in Christ Jesus hath freed us from the law of sin and death Rom. 8.2 And where the spirit of the Lord is there is liberty 2 Cor. 3.17 Stand fast therefore in this liberty of love Gal. 5.1 As free and not having the liberty for a cloak of malitiousness but as the servants of God 1 Pet 2. Not usin your liberty as an occasion to the flesh but by love serve one another Gal. 5 13. For indeed Love is the bond of perfectness Col. 3.14 binding not onely us one to another for the unity of the spirit is in the bond of peace Eph. 4.3 but binding us unto God and God unto us For he that dwelleth in love dwelleth in God and God in him 1 Joh. 4.16 and that not for a time but for ever For this Law is not written with ink or in tables of stone corruptibly but in fleshly tables of the heart yea in the immortall table of the soul incorruptibly For though tongues cease or knowledge vanish away yet love never falleth away 1 Cor. 13. Now abideth Faith Hope Love but the chief of these is Love For Faith apprehendeth the promise hope attendeth the matter but Love sealeth and assureth confirmeth and strengtheneth both Again this coming of the Holy Ghost was the fiftieth day after Christs Resurrection and therefore the tenth day after his Ascension for he ascended not till the fortieth day Act. 1.3 and then he made his last promise of this which he now performed Ye shall be baptised with the holy Ghost not many daies hence Act. 1.5 He deferred it till the tenth day and on the tenth day he fulfilled it He deferred it till the tenth day that they might be exercised with expectation and whetted with delay For Gods delaies are nothing else but whettings His delay of judgements to the wicked is a whetting of his anger For if a man will not turn he will whet his sword Psal 7.13 Yea he will fourbish it that it may consume Ezek. 21.28 But his delay of grace to his children is a whetting to their zeal For the Physitian by restraint of dyet gaineth stomack health and strength unto his patient And God who best knoweth what is best for us by denying or by deferring grace oftentimes gives grace unto his children Else why did not St. Pauls threefold petition prevaile for his deliverance from that buffeting messenger of Satan but that he might receive a sufficiency of grace to strengthen him 2 Cor. 12. And else why did the prayer of the woman of Canaan suffer likewise a threefold repulse but even to whet her importunity and constancy that at the last she might receive that acclamation O woman great is thy faith Mat. 15.28 Again as untill the tenth day so no longer then the tenth day did Christ defer his promise but on that day he did fulfill it for God is not slack as some men count slackness 2 Pet. 3.9 Not so slack as to forget his promise Hath he said and shall he not doe it hath he spoken and shall he not accomplish it Numb 23.19 No but heaven and earth shall sooner passe away Patientia est non negligentia Aug. de ver ap ser 20. then one
us not love darknesse more then light Joh. 3.19 Ye are all the children of the light and of the day wee are not of the night neither of the darknesse 1 Thes 5.5 Where then is our Lumen superius our knowledge of God Are we not either like owles hiding us from this light or like flies playing with it or presuming too near it Where is our Lumen interius our knowledge of our self Are we not like the blind Sodomites groping in our own streets Gen. 19. like the blind Aramites that went they knew not whither notwithstanding the Lords Prophet did lead them 2 King 6. Where is our Lumen exterius our knowledge of our neighbour May not St. Paul's words be inverted Henceforth know we no man after the flesh 2 Cor. 5.16 May we not invert it and say Hitherto have we known no man but after the flesh with fleshly affections to carnall ends and temporall turnes O beloved let us not make so much abuse of light but walk while we have light lest darknesse come upon us Joh. 12.30 For the night commeth when no man can work Joh. 9.4 the night of persecution the night of losse of outward senses the night of losse of inward senses the night of age the night of death the night of judgement Divers kinds of night do hang over our head wee know not how soon our light may be put out in obscure darknesse Pro. 20.20 Onely this wee know that no darknesse can hide us from God for the darknesse and the light with him are both alike Ps 139.12 Yea wee niay well fear that if we turn his light into darknesse now he will again turn our darknesse into light hee will lighten things hid in darkness and make the counsells of the heart manifest 1. Cor. 4.5 And that 's enough to our shame before men by the present light and fiery tryall of the spirit and of the word Every mark shall be made manifest for the day shall declare it because it shall be revealed by fire 1 Cor. 3.13 but especially to our confusion before men and Angels When the Lord Jesus shall shew himself from heaven with his mighty Angells in flaming fire rendring vengeance to them that know not God 2. Thes 1.7 Again Heat also is another property of the fire and that of divers kinds and uses 1. Heat reviving 2. Heat consuming 3. Heat hardning 4. Heat softning 5. Heat drying 6. Heat moistning 7. Heat increasing and decreasing by the wind All these are kindes of heat and proper to the fire and are well agreeing also to this our Heavenly fire the Holy Ghost 1. He yeilds heat reviving Doth not the fire revive frozen creatures and what cold so strong as the death of sin And yet from that by this heat of the spirit men are revived You hath he quickned which were dead in trespasses and sin Eph. 2.1 Gehazi with his masters staffe could not revive the Shunamites Son 2 King 4. For the staffe was dead it self and cold and had no warmth in it But the Prophet himself coming and his warmth applyed the child revived which is allegorized thus that Moses by the Law could not but Christ by the spirit doth revive sin dead mankind Yea indeed Moses made but the smoke of this fire The smoke must go before the fire The smoke smothereth the fire quickneth So the Law must go before the Gospel that stroke us dead but this reviveth us again The letter killeth but the spirit giveth life 2 Cor. 3.6 2. Heat consuming The fire consumeth and turneth all into ashes and by ashes it is preserved and out of ashes again revived And the heat of this heavenly fire consumes all worldlinesse and fleshlinesse and makes all as ashes by the memory of death For this was Abrahams confession I am dust and ashes Gen. 18. Yea this was Davids meditation I have eaten ashes as it were bread Ps 102.9 And by this ashes is this fire preserved and out of it again revived even as the Phoenix out of her own ashes The fires heat consumeth drossy and dry things yet so as it refineth and purifieth the pretious metall And this our God the Holy Ghost is a consuming fire Heb. 12.29 How To purge the corruptions of nature I will purely purge thy dross and take away thy tinne Is 1.25 and to refine the perfections of nature that they may shine as Gold in the furnace Wis 3.6 and as silver seven times tryed in the fire Ps 12.6 This is that fire that burneth onely the bonds of Gods Children and makes them like those three in the fiery furnace Dan. 3. of bound become free and to walk at liberty even in the glorious liberty of the sonnes of God And this Divine fire purgeth that hellish fire of the tongue Jam. 3.6 As Phaetons inflammation was said to be quenched by lighting Et saevis compescuit ignibus ignes one fire was striken out with another 3. Heat hardning Doth not the fires heat harden the potters ware and make it of weak and limber clay to become stiffe and strong to serve the uses of the house And we are Gods clay and he is our Potter Is 64.8 and through the fervent heat of this Heayenly fire wee of weak are made strong Heb. 11.34 Even vessells of honor sanctifyed and meet for the Masters use and prepared unto every good work 2 Tim. 2.21 even serviceable to the most honorable use of the house even to hold in martyrdome For so Saint Peter before the sending down of this fire was weak clay easily moulded unmoulded rather from his profession by the objection of a silly maid But he and his fellowes after this fire had past upon them and throughly seasoned them became so strong that they rejoyced that they were counted worthy to suffer for Christs name Act. 5.41 4. Heat-softning Doth not the fire soften the hardest mettall iron and steel and make it yield to the hammer and to be plyable to the workmans purpose yea to become liquid to melt and run like wax or water And the heat of this Heavenly fire mollifyeth the hardest hearts that they may be wrought by the hammer of the word yea makes them even like wax that melteth in the fire I am powred out like water saith David my heart is like wax it is even molten in the midst of my bowells Ps 22.14 5. Heat drying Doth not the Suns heat dry the fields and make them choppe and cleave and gape for rain And this Heavenly descending from above maketh our soules dry to thirst after righteousness to be athirst for God Even like a barren and dry land where no water is untill we receive the former and latter rain My soul gaspeth after thee saith David even as a thirsty land Ps 143.6 6. Heat moistning Doth not the heat of the Sun exhale moist clouds from the Earth and Waters and dissolve the same again into showers and dewes And doth not the heat of the limbeck make water