and this Whensoeuer a sinner doth repent him of his sinne from the bottome of his heart I will put all his wickednesse out of my remembrance Now such as is the ground whereupon any mans faith is built such is his faith if the ground be none his faith is vaine but the ground of his faith that continueth in sinne without repentance is none God hauing made no promise vnto him therefore his faith is vaine If hee shall say but I meane to repent before my death Ah strange delusion of Satan thou art content then in the meane season to be without faith and without interest in the merits of Christ to be vnder the dominion of the Deuill and in a Reprobate estate A thousand to one when thou intendest to repent thy God the Prince of the ayre that ruleth in the Children of disobedience will not suffer thee and it shall be iust with God for so grosse neglect of his grace to giue thee ouer effectually vnto him to be finally hardned vnto damnation Thirdly faith that is not liuing is vaine because the true faith doth establish the Law but this disannulleth it seeing it looketh for saluation and yet doth contrary to the Law by liuing in sinne 1. Cor. 13. Lastly faith must expresse it selfe as by repentance so also by loue otherwise it is vaine for if J haue all faith saith the Apostle and haue not loue it is vaine and faith worketh by loue and God is loue wherefore the true faithfull man must needs haue loue and he that is without it is without God and doth vtterly deceiue his owne soule 1 Cor. 12.13 Againe by the true faith wee are made members one of another according to that of the Apostle By one spirit wee are all baptized into one body and if members one of another we must needes be likewise affected being knit together by the bond of loue Quest 137. Wherein standeth true Christian Loue Answ Jn affection when it is the same towards our neighbour that it is towards our selues void of malice hatred and enuy and desirous of our neighbours good as of our owne and in action when we are ready to doe good vnto others as vnto ourselues and to keepe away hurt as from ourselues 1. Cor. 13.13 Explan Hauing already spoken of repentance the first whereby faith that is liuing manifesteth it selfe viz. in the Tractate of baptisme wee haue now left onely to consider of loue which is highly commended aboue all other speciall graces as being the fulfilling of the Law the seasoning of all duties in Gods seruice and the principall amongst the chiefe graces for there bee these three saith the Apostle Faith Hope and Loue and the chiefe of these is Loue. And this Loue is both in affection and in action First in affection where the heart is malicious or enuious there can bee no loue For what loue was there in Cain towards Abel what loue in Esau towards Iacob or in Iosephs brethren towards him So in whomsoeuer these vild affections rest there is no loue Publicans may bee friendly to Publicans and sinners vnto sinners but if our loue be none other it is naturall and corrupt and not the loue by which faith liueth seeing this directeth to loue our enemies and those that hate vs. If there be malice and enuy in vs we are altogether indisposed to the word by which faith commeth for the right disposition hereunto is as Saint Peter sheweth to lay aside all maliciousnesse 1. Pet 2.2 1. Iohn â— 15 and dissimulation and enuy And whosoeuer hateth his brother is a manslayer Wherefore they which are thus can haue no faith but they come before the Lord with hands full of bloud and all iniquitie Rom. 12.15 Againe loue desireth the good and welfare of a mans neighbour as well as his owne it maketh a man liue affected to his neighbour as vnto himselfe and so to reioyce with them that reioyce and to weepe with them that weepe 1 Iohn 3.18 Verse 17. Lastly it is not faint and contained withâ—n the desire of the heart but breaketh forth into action doing good vnto others as vnto our selues and keeping away hurt as from our selues My little Children saith Iohn let vs loue not in word nor in tongue but indeed and in truth Whosoeuer hath this worlds goods and shutteth vp his compassion towards his brother how dwelleth the loue of God in him Iameâ— 1.27 It is a vaine Religion that is in word the pure Religion and vndefiled before God euen the Father is this to visite the fatherles and widdowes in their aduersitie and to keepe a mans selfe vnspotted of the world The deeds of loue shall beare all the weight at the last day Matth 25. J was hungry and ye fed me c. where these are wanting the Lord saith Goe yee cursed into hell fire prepared for the Diuell and his Angels In briefe therefore to giue you a view of perfect loue by the parts thereof 2. Cor. 13.5 The first is gentlenesse and not without iust cause to bee moued to anger Secondly patience and long suffering when iust cause of anger is offered Thirdly goodnesse not admit-tinking enuy or the like against any enemy but louing him Fourthly tendernesse and being affected with griefe at the sight of other mens miseries Fifthly freedome from euill thing against thy neighbour interpreting all things to the best if it may be Sixthly yeelding rather then contend from some thing of a mans owne right as Abraham did to Lot Seauenthly humblenesse of mind seeking reconciliation where offences haue bin Eighthly bountifulnes towards the poore Ninthly care to saue a neighbour from hurt or hindrance in his cattell corne or any danger towards him Tenthly abstinence from priuate reuenge in speech or in deed Quest. 138. What shall he doe that after examination findeth not these things in himselfe Answ He may not keepe away from the Lords supper for this were a prouoking of God to wrath neither can he come vnto it without offending the Lord in a higher degree Matth. 22. Explan It is not enough that a man examine himselfe but hee must by examination find true faith liuing by loue and repentance in him and if hee findeth it not hee must not then thinke that hee shal doe well enough by abstaining as is the manner of the most but it lieth vpon him as a dutie required at his hands the neglect of which prouoketh the Lord to wrath as wee may see by the parable in those that refused to come and excused themselues when they were bidden to the feast The Lord of the feast is wroth against them and sendeth forth his warriours to destroy them And as this is a great offence so it is much greater to come vnpreparedly for such a man is without a wedding garment and commanded to be bound hand and foot and to be cast into vtter darknesse where shall bee weeping and gnashing of teeth so that
him Math. 10.28 who is able to destroy both body and soule in hell 3. For trust and confidence 3. Duty To trust in God Psal 20 8. Psal 125. they which trust in other things either men or horses strength or wit shall bee confounded onely hee that putteth his trust in the Lord shall stand stedfastly he shall be as Mount Zion that can neuer be moued Wherefore all other trust is straightly forbidden and this alone euery where commanded as being a most mighty and strong arme and tower 4. For seeking to the Lord by prayer 4. Duty To seeke vnto him by Praier Psal 50 14. which is also an action of the heart the lifting vp of the soule we are hoth directed vnto him saying Call vpon me in the time of trouble and J will heare and deliuer you and vnto him onely where it is said Thou shalt worwip the Lord thy God Deut. 6.13 and him onely shalt thou serue And by the examples of holy men mentioned in the Scripture of which not one is to be found negligent in this duty not one that did the Lord this dishonour to make the lifting vp of his heart common to any other Saint or Angell And truely there is great reason that wee should thus set vp the Lord in our affections For who is to be found so worthy of loue as he Iam. 1.17 seeing that he is our maker and euery good gift and euery perfect guift commeth downe from him the Father of lights and if excesse of loue require the like in those who are thus affected then the very loue of God towards vs if there were none other motiue may constraine vs to this excesse of loue towards his Maiesty Rom. 5. Psal 10.3 For he loued vs yet being enemies he loueth vs with that loue with which Parents doe loue their deare children Esa yea with greater then tender-hearted mothers for though they should forget their children the fruit of their owne wombes yet God will not forget his people Who so mighty as the Lord God Esa 40. Againe who is so terrible as the Lord and so worthy to be stood in awe of Princes are but grasse-hoppers and all the world but as the drop of a bucket in comparison of him When he commeth downe the earth trembleth and quaketh the brightest body of the Heauens for feare couer themselues with blacknesse His voyce is thunder casting downe the strongest things and making the very Hindes to calue for feare Psal 29. his breath a smoke and consuming fire his chariot the strong tempestuous windes for he rideth vpon the wings of the winde his rod an iron Scepter beating in pieces whole Nations as a potters vessell his eyes as flames of fire casting forth lightnings his hands such as that hee can span the earth and hold all the waters of the Seas within his fist the Heauens are his Throne and the earth his foot-stoole his armies are Angels twenty thousand thousands let him but begin to speake Exod. 20. Exod. 33. and all men will run away let him but shew himselfe and no flesh can liue yea let but one of his Angels come and we shall tremblingly fall downe like dead men Who then is to be feared like vnto him with him wee may take courage and say Rom 8.33 who can be against vs but hauing him against vs it will no whit auaile though all the world be on our side None to bee trusted in but God Prou. 23.5 1. Tim. 6.17 Moreouer what is there to be trusted in besides the Lord not riches for they haue wings like an Eagle and will flye away great substance is the vncertainty of riches not friends amongst men for they ebbe and flow as we be in prosperity or aduersity their breath is but in their nostrils as a light they are soone put out nor amongst the Saints departed for they know not of vs and of our cases not cunning wit Esa 64.13 for Ahithophels wit is soone turned into foolishnes not our owne strength courage and preparation for an horse is but a vaine thing to saue a man our strength is but as grasse that is soone cut downe and withereth The Lord only then is a sure Towre of defence a Fortresse and strong Castle to such as flye vnto him Of this had Iehoshaphat experience when his enemies comming vpon him he said 2 Chron. 20. Wee know not what to doe but our eyes waite vpon thee O Lord and so he put them to flight without striking one stroke And the like experience had Ananias and his brethren who did rather then fall downe before Nebuchadnezzars golden Image offer themselues to the fiery fornace being seauen times hotter then at other times because they knew that God was able to deliuer them and so escaped vntouched of the fire What should I further speake of Iaacob Ioseph Daniel the Prophets and Apostles Was there euer any that trusted in the Lord in vaine No verily examine all histories and you shall finde none But contrariwise Martyrs reioycing against their exposing vnto wilde beasts vpon tormenting racks and in the middest of fiery flames and oftentimes saued out of strong Prisons and the very iawes of death innocent soules wonderfully iustified and their aduersaries shamed men distressed and almost famished miraculously prouided for and whole Nations vniustly attempted by the proud enemy with helpe from Heauen deliuered and their enemies confounded and all this when they haue put their trust in the Lord. Gen. 17.1 Lastly can it enter into any reasonable soule to think that he had need to pray to any other sauing to the Lord only seeing he alone can thus powerfully saue needeth no helper Indeed when we seeke succour from humane wit counsell strēgth friends or allies it is good to make our side as strong as we can by seeking vnto many but grosse impiety because wee should thus ioyne vnto him fellowes and partners and thurst subiects as it were into the chaire of their Prince when he alone requireth all our heart we should giue room to others a thousand times inferiour to him when he commandeth that we should serue him only worship him we should sacrilegiously communicate our seruice vnto creatures also Neither doth it helpe which is alledged that we do not ioyn the creature with the Creator but only vse him in his place being neare deare vnto the Lord that through his mediation we may the rather be accepted for God is not lyke earthly Princes vnto whom a poore subiect vsually cannot haue accesse without the help of some neere about him or if he be he is like vnto the best onely such as the Emperour Rodulph was anno 1273. who was wont to say to those about him Giue leaue I pray you and roome Cant. 13. to my subiects to come vnto me for I was not therefore made Emperour that I should be shut vp from men as it were
they might be to him only but they haue communicated their loue vnto others either stockes or stones or the inuention of their owne braines Reas 2 Secondly euen as the adulterers fault extendeth not onely to the blemishing of himselfe but of his children also who are infamous vnto many generations after so he which committeth this spirituall adultery doth stirre vp the wrath of God not onely against himselfe but against his posterity which as a bastard brood shall bee in disgrace with the Lord vnto the third and fourth generation Ezech. 18. Obiect Thus the Lord should not be so iust as hee professeth in Ezech The soule that sinneth shall die one shall not die for the iniquitie of another Sol It is commonly seene Like fathers like children and in this case is the Lords threatning of visiting sins of fathers vpon their children viz. they making their fathers sins their owne by imitation as commonly they doe Therefore it is not said that he will visit the sins of the fathers vpon all their children and euery one of them neither vpon the childe of euery such father for it is possible as Ezechiel sheweth that a wicked mans child may abstaine from treading in his fathers stepps and then the Lords wrath is pacified towards him whatsoeuer his fathers wickednesse is Reas 3 Deut. 15. Thirdly as an honest man accounteth the Adulteresse his wife and her companions his greatest enemies and haters so doth the Lord account of Idolatours they bee haters of God and therfore he hath euer willed his friends to abstaine from familiaritie with them and to cut them off and to roote them out of the land of the liuing without putting difference betwixt strangers and kinsfolkes So that Idolatry is a most vnnaturall sinne for all the Lords loue in creating preseruing and multiplying his blessings he is requited with hatred and enmitie which is a certaine argument of the Lords hatred against them as our loue of the Lord is an argument of his loue vnto vs and if the Lord hateth them all the creatures are against them they lie open to all dangers Reasons of the second sort of comfort Deut. 28. The second sort of reasons here vsed is taken from the benefits which the Lord promiseth to bestow vpon such as keepe his commandements First they shal haue mercy shewed them Gods blessings of all sorts shall be vpon them and theirs in the house and in the field in their out-going and in their comming in in their corne and their cattell and in all things that they put their hands vnto and when mercy will stand them in most stead at the last most terrible day the Lord will shew mercy vnto them and speake comfortably Come ye blessed of my Father receiue the kingdome prepared for you Matth. 24. from the beginning of the world Secondly they shall haue mercy shewed them in their posterity vnto the thousandth generation that is far longer then the wicked shal be punished in their posterity so much doth Gods mercy exceed his anger and seuerity And this is commonly seene euen in the things of this life wicked men often comming to ruine and their houses being quite cast downe and if not in their owne daies yet in the dayes of their children their goods which they haue heaped vp together in great abundance are soone wasted and scattered abroad whereas the sincere worshippers of God are wonderfully prospered and their children for the most part after them are largely prouided for according to that of the Psalmist I haue been young and now am old yet neuer did I see the righteous forsaken or their seed begging their bread If it falleth out otherwise as sometime it doth it is either because they degenerate 2. Chron. 32. Ezech. 18. and are not like their righteous parents as Manassah was vnlike to his godly father Hezekiah and in this case it is threatned that the child shall die notwithstanding his fathers holines or else because of too much confidence in the world and worldly things Why righteous mens children are punished as Dauid confesseth that he thought he should neuer be moued but he was cast out of his kingdome by his sonne Absalom and if the children of righteous parents should euer inioy prosperity here it would make them thinke it not to come of mercy but as hereditary to the righteous for their works and so Gods mercy should not be so much depended vpon and magnified or lastly for the probation and triall of them that their graces might shine the more and bee perfected as it was with Iob whose patience had not been so admirable had not his affliction been so great So that the Lord in promising mercy to thousands is so to be vnderstood as if they walke in their fathers stepps if he seeth it not necessary to crosse for the remouing of worldly assurance or for the reuiuing or perfecting of grace in them Secondly they which keepe his Commandements are accounted the Lords friends and louers which is the greatest grace in the world for the Lord Christ to expresse his loue to his Disciples saith I haue called you my friends and hereby saith he yee shall know that yee loue me if yee keepe my commandements Comfort enough therefore there is in the sincere worshipping of the Lord and terrour enough in the contrary wherefore let the punishments terrifie thee and make thee afraid of all kind of Idolatrie let the mercies allure thee and make thee frame thy selfe alwaies so to serue the Lord as he requireth Quest 62 Which is the third Commandement Answ Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Quest. 63. What is here forbidden Answ All abusing of the names of God which is first by blaspheming or giuing occasion to others to blaspheme the same Secondly by swearing falsely deceitfully rashly commonly or by creatures Thirdly by cursing and banning Fourthly by vowing things impossible or vnlawfull or neglecting our vowes made vnto God Fifthly by lightly vsing the holy name of God or his word Sixthly by vaine protestations and asseuerations Vices forbidden Explan This Commandement being negatiue giueth occasion againe to begin with the vice forbidden which is all abusing of Gods holy name for the honour of God is the maine thing aimed at in the first Table which is when he is set vp in the heart that is the intent of the first commandement by the parts of his outward worship rightly performed which is the intent of the second by the magnifying of his name in all things which is the intent of the third and by obseruing rightly the appointed times of his worship which is the intent of the fourth Breach 1 Is blasphemy Now that the Lord may be honoured in all things the abuses are to be noted and taken heed of The first is blaspheming c. Concerning which note first that
of so great dignity to be so ioyned vnto him that I should be made coheire with him of the heauenly Kingdome How can I doe lesse then put away all basenesse of mind whereby I cleaue to the world and the flesh and bee like minded to my deare Sauiour to whom I am ioyned in fellowship though most vnworthy being holy as he is holy It is also to bee considered how our soules are fed heere euen as the Israelites with Manna from heauen in the wildernesse where they must otherwise haue perished and as Dauid flying from Saul by Abimelech with the hazard of his owne life so God spared not his sonne but gaue him as bread from heauen vnto vs without which wee must needs haue perished for euer and in our greatest need that wee might haue strength to flie away from the danger of Satan inraged against vs he spared not though with the hazard of his life to giue vs the true Shew-bread Oh how should my heart be affected towards thee O Lord therefore and resolued to abide alwaies with thee vowing with Dauid to Abiathar Hee that seeketh my life shall seeke thy life also those that are thy enemies shall be mine and as if they hated me Thirdly let the Communicant consider of the neere vnion that the Lord hath made by Christ betwixt all his Saints into the which hee is also receiued that faithfully partaketh of the Lords Supper which should effectually suppresse all exorbitant affections and worke an holy loue in him as towards members of the same body Quest 142. What is to be done after the receiuing Answ We must meditate of the Couenant of new obedience with the Lord renewed by this Sacrament that we may be more carefull to performe this obedience and to flee sinne and vice all the dayes of our life Explan The receiuing of the Lords Supper is not a transient holy duty as it is by most men vsed who put some holinesse vpon them for the time afterwards returning as the dogge to the vomit and as the swine to the wallowing in the mire but it is a sealing of couenants betwixt God and his people and the grace of God for the pardon of all our sinnes and our dutifulnesse to God in forsaking all our old sinnes and liuing according to his holy lawes For as God doth hereby giue himselfe vnto vs to become our God and gracious Father so we giue our selues vnto God to become his people and obedient children There be these two parties in all couenants otherwise they cannot stand something assured and giuen and something taken and receiued therefore So betwixt Princes and Subiects the Prince giueth and assureth his care in ruling and prouiding well for the good of the Subiect hee receiueth tribute custome and obedience so betwixt masters and seruants betwixt sellers and buyers lenders and borrowers In like manner in this Couenant God for his part assureth and giueth himselfe to be our gracious God forgiuing all our trespasses and on our part he must receiue tribute subiection and obedience otherwise the bond is forfeit and if it hath bin so once twise or often and the forfeit hath not yet been taken take heed of the next time for if thou still remaine vnreformed not better keeping couenants hauing renewed them so many times there is no hope for thee to bee dealt withall but as with a desperate person that thou shouldst suddenly be deliuered to some infernall spirit the Taylor and so be imprisoned in Hell whence thou canst neuer come out againe If thou hast therefore neglected to pay God the duties of praise and prayer of obedience and performance of holy duties both publike and priuate now bee negligent no longer but be rather officious redeeming the time with double diligence if thou hast loued and liued in sinne and disobedience keepe couenants by feare of offending any more hereafter and if thou hast no way answered that loue which the Lord tieth thee vnto towards thy neighbour for his owne sake but hast hated such as haue shewed any enmity against thee for offences hast been vnaduisedly prouoked and through an immoderate loue of thy selfe and of the world hast denied food vnto the hungry and hast sought to beguile thy neighbour learne of Christ to be meeke and gentle in holinesse follow Paul as he followeth Christ and for bounty imitate Zacheus conuerted giuing liberally to the poore and satisfying where thou hast done wrong to any man for thus and thus onely mayst thou haue comfort of the Lords Supper and shalt in his good time sit downe in the Kingdome of Heauen and be feasted with Abraham Isaak and Iacob for euer and euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Appendix to the Catechisme FOrasmuch as the holy Scriptures are the ground and foundation of all diuine Teaching and it auayleth not a little for setting men in the Trueth to vnderstand rightly both which bee the Bookes of holy Scripture and how wee may bee assured that they are the Word of God and by whom and how this Word is to be preached and heard for our further building vp in grace I haue thought it expedient here to annexe these short Questions and Answeres following Quest 143. What is the Word of God Answ Whatsoeuer is contained in the books of the old and new Testament and not any other bookes or writings whatsoeuer Quest 144. How many and which are these Bookes The Books of Canonicall Scripture Answ The Bookes of the Olde Testament are twentie and seauen Genesis Exodus Leuiticus Numbers Deuteronomie Iosua Iudges Ruth the first and second of Samuel the first and second of the Kings the first and second of the Chronicles Ezra Nehemiah Ester Iob Psalmes Prouerbs Ecclesiastes Song of Songs Esay Ieremiah with his Lamentation Ezechiel Daniel and the Booke of the twelue small Prophets The Bookes of the New Testament are twentie and sixe Matthew Marke Luke and Iohn the Actes of the Apostles the Epistle of Paul to the Romanes the first and second to the Corinthians to the Galathians Ephesians Philippians Collossians the first and second to the Thessalonians the first and second to Timothie to Titus to the Hebrewes the Epistle of Iames the first and second of Peter the first second and third of Iohn the Epistle of Iude and the Reuelation of Iohn Quest 145. Are not the other Books called Apocryphall part of the Word of God also as Esdras Tobit Iudeth c. Answ They are not bookes properly called Canonicall but are annexed to the word as being full of good instructions and histories declaring Gods wonderfull prouidence ouer his people Israel Explan Diuers haue beene and are the errours of men about Gods Word some denying diuers parts of the Old and New Testament to bee his Word and some Canonizing other writings also Concerning the first some detestable Heretiques haue receiued none for the word of God but the fine Bookes of Moses as the Sadduces some none but the New Testament as the
we sacrifice the calues of lipps by humble and hearty thanksgiuing We cannot sufficiently prize nor worthily praise thy goodnesse being herein vnmeasurable that when wee are sinfull and rebellious against thee and prouoke thee night and day yet passing by all our sinnes as if thou sawest them not thou still wagest vs with new fauours and bindest vs with cords of loue when thou might straine vpon vs snares fire and brimstone storme and tempest the deserued portion of such wicked ones as we are O stirre vp our dull hearts by this vndeserued loue that we may inwardly relent for offending so good a God and bee more affected with hearty loue towards so louing a father and wee humbly intreate thee for thy Christs sake to pardon our former grosse ingratitude and all other our sinnes Wash vs O Lord with his bloud and wee shall bee cleane purge vs and wee shall bee whiter then Snow Remoue our sinnes from vs as farre as the East is from the West cast them behind thy backe into the bottome of the sea that they may neuer rise vp in iudgement against vs to shame vs here or to condemne vs hereafter Worke in vs true humiliation for all our sinnes let vs cast downe our selues vnder thy mighty hand that thou maist lift vs vp A contrite heart is a sacrifice vnto thee which thou wilt not despise giue vs this that wee may offer it vnto thee open our eyes to see the precious body of our deare Sauiour wounded and bleeding his heart heauy and sorrowing and his soule in bitter agony departing for our sinnes that wee may waile and weepe euery family apart seeing him whom wee haue pierced And let vs abhorre all sinne for the time to come as a new crucifying of the Lord of life yea our most priuat and deare sinnes that we haue loued as our liues Let not the deceitfulnesse of our hearts so farre misleade vs as that wee should willingly bee intangled with any one sinne seeing that he which keepeth the Law and yet is faulty in one point is guiltie of all And because we haue many enemies that labour to keepe vs the bondslaues of sinne put away security and carelesnesse from vs let vs alwayes watch and prepare to fight against them Arme vs with the whole armor of thy Spirit the shield of Faith the Brest-plate of Righteousnes the Girdle of Verity with thy Word the Sword of the Spirit that howsoeuer we be assaulted we may not be ouercome but resisting the Deuill put him to flight and obtaine the Crowne that eternall glory which is set before vs. Blesse and sanctifie vs this day that we may serue thee better then heretofore we haue done Inable vs to the works of our Callings both with bodily strength and inward grace and direct vs so as that we may vndertake nothing but in thy feare Let the cōtinuall remembrance of thy presence be as a bit and a bridle to curbe vs in from following our inordinate affections that we being in all things ordered by thee may enioy thy blessing to the prospering of our indeauours to the glory of thy name and to our perpetuall incouragement in this holy seruice of praising and praying vnto thee Let all our bodily labours be seasoned with spirituall meditations though our works be earthly let our hearts be heauenly set vpon things aboue where Christ Iesus sitteth at the right hand of God If through thy blessing riches increase let vs not set our hearts thereon if for our punishment they decrease let vs not be discouraged hereby The more we haue make vs the more thankfull and watchfull that we be not deceiued the lesse we haue make vs the poorer in spirit that we may inherite the kingdom of heauen Grant these things vnto vs O mercifull Father and vnto thy whole Church and to euery part and member therof as all our and their cases are particularly known vnto thy heauenly wisdome farre beyond that which we are able to describe and that for the alone merits and worthinesse of Iesus Christ our most blessed Mediatour and Aduocate in whose maine we further praise thee and pray as himselfe hath taught vs. Our Father which art c. A Prayer to bee vsed euery Euening in a priuate familie O Lord in whom wee liue mooue and haue our being wee desire to offer vp our euening sacrifice of praise vnto thee for this day But how should wee come vnto thee to bee heard and accepted being of vncircumcised lippes So great wee confesse are our sinnes and such is our vnworthinesse by reason of them as that if we should excuse our selues our consciences would accuse our owne hearts condemne vs. Our nature is vile and rebellious hindring vs from the good which we ought to do and inclining vs to the euill which we ought to leaue vndone Our vnderstandings are darkened our wils are crooked our thoughts vncleane and our affections peruerse louing darknesse more then the light because our deeds are euill In our whole man we haue serued sinne our eares and eyes haue been as windowes to let in sin our mouthes haue bin fountaines of the salt water of sin our hands haue been hookes to pull vnto vs sin our feet haue been as wheeles running down along in the wayes of sinne and our breasts haue been as chests fast locking vp sinne Neither haue we sought to be deliuered out of this bondage but daily haue we thrust our selues further into it for so much as we haue not shunned but rather sought occasions and prouocations vnto sinne And through a daily custom of sinning it is so come to passe as that we are insensible and without feeling of the heauy weight burthen of sinne it presseth not our hearts it doth not inwardly grieue vs we cannot sacrifice broken hearts and contrite spirits vnto thee therefore miserable creatures that we are who shall deliuer vs from the body of this death Wee haue none in heauen O Lord but thee neither haue wee any in earth but thee alone and thou art our Father from euerlasting Good Father do thou therefore deliuer vs through thy al-sufficient grace sanctifie vs and through thy infinite mercy in Iesus Christ saue vs from all our sinnes Turne vs vnto thee so shal we be turned turne the light of thy countenance towards vs so shall we be filled with ioy and gladnesse more then when corne and wine and oyle are increased Inlighten our vnderstandings to see more cleerly into thy will rectifie our wils that they may be in all things conformable to thy most holy will sanctifie our affections that wee may loue that which thou commandest hate that which thou forbiddest strengthen our memories that we may reteine all good things settle our iudgements that we may not be wauering but firme in the truth and dispose vs so altogether both in soule body as that in all our parts powers and faculties wee may serue thee in new obedience as those
Christ which is best of all If wee put our selues vpon a iourney into a place farre from our own home especially if the wife goeth from her deare husband or children from their louing Parents wee haue a longing desire to bee at home againe and the rather if wee be hardly vsed abroad and vndergoe many dangers but we are heere absent From God our louing Father and from Iesus Christ our deare Husband in a world of miseries and which hateth vs oh how can wee then but long to bee at home with them Psal 62.10 1. Ioh. 2.15 Secondly wee must not care any more nor be more in loue with the goods and possessions of this world then trauellers that come to Innes of best entertainment and richly furnished are in loue with them but as they vse them for their necessity a night and away not further regarding any thing they finde there So must wee vse things of this world If riches increase according to Dauids counsell wee must not set our hearts thereon If wee haue the world as S. Iohn aduiseth wee must not loue it nor the things of the world but vse it as it is said in another place as though wee vsed it not 2. Thes 3.6 Thirdly as men vpon their trauaile in strange places are very inquisitiue for the right way and will now and then be at the cost to hire a guide but wil not associate themselues with euery company but be choice in this regard so must wee euer bee carefull of our way to heauen inquire for the right at Gods word and his faithfull ministers and rather then faile bee at cost this way and not company with lewd persons lest wee be seduced by them either through errour if they bee heretiques or through vice if otherwise wicked Fourthly as they which bee in a strange countrey doe comfort themselues in all the misery which they indure because they hope yea long to bee at home againe and to be recompenced for this with the loue of their friends congratulating their returne and all other pleasing contentments which they wanted abroad so must wee in the middest of all our sufferings bee comfortable remembring that we are in a strange countrey when wee shall returne to our Fathers house vnto which time it will not be long wee shall bee recompenced with ioyes vnspeakable Thus did Moses when hee might haue had the pleasures of Pharaohs court and liued like a Kings sonne Hee chose rather Heb. 11.25.26 Phil. 4.4 to suffer affliction with Gods people for hee had respect to the recompence of reward And for this is it that we are exhorted alwayes to reioyce and to reioyce againe for that the comming of the Lord is at hand at which time wee shall bee taken vp to our owne countrey and euer remaine with that Lord. And heere is added by S. Peter a fit thing 1. Pet. 2.11 viz. As Pilgrimes and strangers to abstaine from fleshly lusts that fight against the soule which as vtter enemies doe their indeuour to hinder vs and to keepe vs out of our Soules Countrey Euen as a woman that is taken vp with a delight in strangers loue growes out of fauour with her husband and is for this iustly diuorced from him so whosoeuer is taken vp with fleshly lusts either by couetousnesse or vncleannesse or surfetting and riot c. procures such dislike at the hands of our iealous Lord as that hee shall for euer be kept from comming at him Quest 39. Which is the second degree of his exaltation and in which words Answ Secondly he hath all honor power and authority in heauen and in earth together with God the Father In these words Hee sitteth at the right hand of God the Father almighty Explan In this Answere is set downe the very meaning of this Article containing the second degree of his exaltation the second step of his rising answering to the second degree of his humiliation There hee was despised and placed vpon the gibbet betweene two theeues and hung like a poore creature as vnable to helpe himselfe heere hee is honoured placed in the state-chayre of heauen and full of power both in heauen and in earth there he was poore weary hungry thirsty and harbourlesse heere hee sits at ease full rich and abounding with dwelling places euen for all that seeke vnto him Lastly there he was scorned mocked and derided with robes and crowne as vnworthy to weare them hee was lesse esteemed then rebells and murtherers heere he is crowned and robed with glory and in earnest as most worthy hee hath all knees bowing vnto him and a name aboue all names For thus is this phrase of sitting at the right hand wont to bee vsed in the Scriptures 1 King 1.19 Psal 45.9 Salomon is said to haue made a throne for his mother Bathsheba and to haue placed her at his right hand which was a doing of great honour vnto her so as that whatsoeuer shee would command should be so In the fortieth fiue Psalme the Queene is placed at the Kings right hand in a vesture of gold that is is highly honoured by him In which places with the like howsoeuer there is truth both in the wordes and in the literall proper sense yet heere it is not so the Lord of Heauen hath no right hand nor left as some ignorant and vnlearned Monks haue taught long agoe because hands and feet and face and other parts of the body are ascribed vnto him neither hath Christ any seate in heauen for there is no need of any there for which cause he is said also to stand at the right hand of God Act. 7.56 Rom. 8.34 and to bee at the right hand of God making intercession for vs. The meaning therefore heere is onely to be taken that hee hath all honour power and authority in heauen and in earth together with God the Father euen Christ Iesus both God and Man receiueth these in his whole person but collated vpon him in regard of his Man-hood his God-head in it selfe being vncapable of any new reall accession of glory or power For the grounds of holy Scripture from whence this Article is taken they bee many and most euident which confirme both his being at the right hand of God in heauen and secondly his honour there and thirdly his power and authority First that hee sitteth at the right hand of God in heauen Proofe Collo 3.1 is plainely set forth where wee are bidden to seeke the things aboue Where Christ Iesus sitteth at the right hand of God The very words are to be noted against the Vbiquitaries which will haue Gods right hand to be euery where and so the very body of Christ to be euery where and really present in the Sacrament of his Supper But marke these words and they teach vs not thus but that his body soule now glorified are aboue in heauen and like vnto this is that place to the Ephesians Ephes
1.20 Hee set him at his right hand in heauenly places Moreouer the Apostles as hath beene already said Acts 1.12 Acts 7 saw him goe vp into Heauen bodily and Steuen saw the heauens open and the man Christ there and Paul though he sawe nothing yet he heard his voice from Heauen Saul Saul Acts 7 Why persecutest thou me And where he was then the Angels plainely told his Disciples he should remaine till at the last hee were seene comming downe visibly in the same sort that he ascended wherefore it followeth in the next Article From thence he shall come From whence I pray you is this The Vbiquitary must needes answere absurdly From euery where But the Apostle answers Thes 4.16 The Lord himselfe shall descend from Heauen with a shout with the voice of the Arch-Angell c. Likewise this refuteth the Papists who though they deny Christs body to be euery where yet are so bold as to faine it to be many where by the fiction of bodily presence in the Sacrament Surely Christs body is so in the Heauens that it is held and conteined there How then is it at the same time there and here vpon an Altar nay on many Altars which plurality of places must needs take away and destroy the Essentiall nature of a true body and so turne it to an imaginary phantastike body with the Marcionits Phil. 2.9.10 Againe that he is in highest honour there the Apostle sheweth in that he saith God hath highly exalted him and giuen him a Name aboue all names that at the Name of IESVS euery knee might bow of things in Heauen and earth and vnder the earth And is not that the highest honour which is cited in the Epistle to the Hebrewes out of the Psalmes Worship him Psal 97.7 Heb. 1.6 all yee Gods Lastly for the infinite power communicated vnto him and soueraignety ouer all things himselfe speakes as already in possession hereof All power is giuen vnto me Math. 28.18 both in Heauen and in earth Yea he is made King of all the world for Aske of me Psal 2 saith the Father and I wil giue thee the Heathen for thine inheritance and the ends of the earth for thy possession Psal 110.1 He hath power ouer all his enemies according to that Sit thou at my right hand till I make thine enemies thy foot-stoole And that of the Apostle 1 Cor. 15.25 Hee must raigne till he hath put all his enemies vnder his feet 1 Duty â—oy for Christ his honour To come now vnto the duties of this Faith The first is to exult for this exaltation of our head Christ Iesus for our nature thus honoured and graced Euen as Israel reioyced and shouted for ioy so that the earth rang againe when the son of Dauid Salomon was crowned King 1 King 1.40 and as Steuen in the middest of his persecutors now ready to be stoned ioyfully brake out and said I see the Heauens open and Christ Iesus standing at the right hand of God So the beholding of the same Acts 7.56 by the eye of Faith must cause the like gladnesse in vs euen in the middst of our greatest dangers If we haue Christ on our side who can be against vs If we haue him who is dead or rather who is risen againe sits at the right hand of God Rom. 8.34 If he be with vs whom all the Angels do worship before whose iron Scepter al his enemies are but as a potters vessel It is ioy enough for the wife Psal 2 if her Husband be crowned or inuested into any great dignity It is ioy enough for all good Subiects if their King subdue and get the vpper hand of his enemies It is ioy enough for a louing friend if his deare friend be any way aduanced but our husband Christ is here crowned our King Christ makes his enemies his foot-stoole our friend Christ is highly aduanced What then though wee bee poore afflicted and disgraced yet through him thus raised Wee are more then Conquerours we are aduanced Rom. 8.37 we are raised 2. Duty Reuerencing the name of Christ The second duty is willingly to yeeld obedience and to bee subiect to Christ Iesus euen as wee are willing yea desire to be vnder the Prince or some most noted person of honour for we count it a credit for vs so to be though some seruitude or attendance be required hereunto which otherwise we could be content to bee freed from For what Prince is so high in dignity as the Sonne of God the Prince of Heauen What person of honour may be compared with him Yea he excels all Phil. 2.9 in all things that may make vs willing with subiection and bowing the knee at his name which is inferred hereupon First in power and might whereby he is most able to doe vs good and to subdue our enemies vnder vs seeing as was shewed to Saul they that persecute his people Acts 9. doe but kicke against the prickes Secondly in the loue of his Subiects for that he doth not compell to his seruice but saith Jf yee loue me keepe my Commandements he is not rigorous and austere to the willing Iohn 14.15 if they faile in many things hee forgiueth vnto seuenty times seuen times he leaues them not to themselues to performe their hard taskes but giues them his Spirit to helpe their infirmities Thirdly in his facility and easinesse towards them hee presseth them not too heauily but his Yoke is easie and his burthen is light Matth 11.28 1 King 12. If it had beene thus with Rehoboam the sonne of Salomon towards the people of Israel they would for euer haue beene his seruants for they desired but to haue their yokes made more easie and why should we not then be seruants to this Sonne of God and offer ourselues much more readily to doe his will all our daies But alas most men are so blinded that they make no account of this as a preferment vnto them they thinke it better to bee the base seruants of sinne and the Deuill that they may haue a little pleasure of the vanities of this world and so by falsifying their promise made in Baptisme as formerly hath beene shewed they exclude themselues from the benefit of their baptisme For they are none of Christs seruants that liue in sinne Iohn 8.34 seeing that he that commits sinne is the seruant of sinne 3. Duty To vse Christ as Mediator onely 1 Iohn 2.2 The third duty is to come vnto the Throne of Grace in our prayers onely by Christ and vtterly to refuse the helpe of other Mediators whatsoeuer If any man sinne saith Saint Iohn wee haue an Aduocate with the Father Iesus Christ the righteous and he is a Propitiation for our sinnes Hauing him therfore so good a friend yea and euer making request for vs perfuming our praiers Rom. 8.34 with the sweetnesse of his
soule which is the losse of it the intollerable pangs to bee suffered by it in the fire Matth. 25 that neuer goeth out and by the wormâ— that neuer dyeth Lastly he is freed from the bondage of Sathan who ruleth in the children of disobedience that is in sinners who is their master and they his seruants according to that Eph. 2.2 2 Tim. 2.25 Rom. 7 He which committeth sinne is the seruant of sinne Who hath them in his snare carrieth them away as captiue slaues at his pleasure who terrifieth them and putteth them in feare all the dayes of their liues Secondly that God is the author of this grace is euident for no man forgiueth sinnes but God only Marc. 27. it is one of his attributes as was declared by the Lords owne voice vnto Moses saying The Lord the Lord strong gratious and mercifull slow to anger and abundant in goodnes and in truth forgiuing iniquity transgression and sinne c. Exod. 34.6 Vers 7. Wherefore as was obiected by the Pharisees against Christ it may truely be said of the Popes of Rome This man blasphemeth for none can forgiue sinnes but God Ioh. 20.23 It is true indeede which our Sauiour said vnto Peter and the rest of his Disciples Whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retayned But what authoritie hath the Pope giuen him here more the any other minister of Gods word what ground is here for his maÌ„ifold indulgeÌ„ces by which he beguiles the simple world of such a masse of Money and increaseth his treasuries For the Disciples had none other power hereby giuen them but that which was fit for men appointed to carry the glad tidings of saluation to the rest of the world viz to publish forgiuenesse of sinnes to all such as did or should repent and beleeue in Iesus Christ and the retention of sinnes vnto all that remayned hardened against this faith of Christ and impenitent 1 Cor. 5. For as when by their preaching they were said to conuert any to Christ or to beget any to Christ nothing else is meant but that faithfully executing their office of preaching men were through the working of Gods Spirit made beleeuers and so the members of Christ in like manner when they are said to forgiue sinnes it is meant first in generall that preaching forgiuenesse to beleeuers it should not be in vaine but so many as became hereby through the working of Gods Spirit beleeuers should haue their sinnes forgiuen them before God in heauen and contrariwise to vnbeleeuers The words also haue a further meaning in particular of forgiuing sinnes by admitting into the Church notorious offendors becomming penitent and retayning them by iust excommunication and casting out of the Church as Saint Paul seemeth to comment hereupon in his first and second epistle to the Corinthians for first hee giueth charge that grauely and orderly the incestuous person bee deliuered to Satan here is retaining of sinnes then he wills them vpon his repentance to receiue and comfort him againe here is forgiuenes of sinnes yea he vseth the very word of forgiuing saying Contrariwise ye ought now rather to forgiue him and comfort him 2 Cor. 2.7 Vers 10. and againe To whom ye forgiue any thing I forgiue also Whence it is most plaine that the power of forgiuing and retayning sinnes and consequently of the keyes of heauen consisteth in admitting or duely and rightly casting any out of the Church and equally belongeth vnto the Disciples and equally to the graue ministers of Gods word so that some Paul sit at the sterne to moderate this weightie action and this is not the Bishop of Rome but euery Bishop within the limits appointed vnto him Math. 1. For the meritorious cause of the forgiuenesse of sinnes that it is Iesus Christ his very name doth shew for he is therefore called Iesus because he shall saue his people from their sinnes as the Angell told Ioseph before that he was borne and there is none other name giuen amongst men Act. 4 1â— 1 Ioh. 1.7 Whereby we must be saued saith Peter it is the blood of Iesus saith Iohn that cleanseth from all sinne with infinite other testimonies tending to the setting forth of the same thing We did not loue God first that for our loue towards him he might forgiue our sinnes for he loued vs first yea when we were enemies Rom. 5. and hated him we did not seeke for it at his hands that for our importunitie he might be moued to forgiue our sinnes for I am found Esa 65.1 saith he of them that sought me not our good workes did not so please him as that therfore he should forgiue our sinnes for wee were so farre from good workes that we could not thinke a good thought of our selues 2 Cor. 3.5 Lastly neither men nor Angels doe solicite him for vs or can obtaine the pardon of our sinnes but Iesus Cbrist the righteous is our aduocate with the Father who is the propitiation for our sinnes 1 Ioh. 1.2 Psal 32 1â— Vers 2. Esa 38.17 Mich. 7.19 Fourthly for that which is further added Whereby he accounteth of sinne as if it had neuer beene committed it is taken out of the Psalmes where the Prophet saith Blessed is the man whose wickednesse is forgiuen and whose sinne is couered blessed is the man to whom the Lord imputeth not iniquity The Lord is therefore said to cast all our sinnes behinde his backe yea to cast them into the bottome of the sea euen as when a debt is discharged the bonds and writings which were before carefully kept are now cancelled and carelesly cast about because it is no more any debt so although before the remission of sinnes the Lord did carefully keepe his bookes as it were and account of all our sinnes as infinite debts yet being forgiuen Col. 2.14 he hath put out the hand-writing that was against vs and it is as it were nayled vnto the crosse of Christ because it is now no more any debt to be exacted at our hands Math. 12. Chap. 23. Ioh. 15. Lastly wee must further know that this forgiuenesse is only to the faithfull all others remaine in the bands of their sinnes and this partly appeareth by that which was said before that hee shall sauâ— his people from their sinnes Vnto others hee denounceth manifold woes saying Woe be to thee Corâ—zin woe be to thee Bethsaida and woe be vnto you Scribes and Pharisees hypocrites and if I had not come amongst them the had not had sinne but now their sinne remaineth yea he threatneth many of his followers that hee will bid them Mat. 7.21 Depart from mee yee workers of iniquity I know you not so that euen they are without this benefit of the forgiuenesse of their sinnes viz. all such as notwithstanding their profession of the Christian faith doe still liue in sinne 1 Duty To pray for the
Law is also a Schoolemaster when we are come to Christ euer checking and correcting vs when wee walke not according to the straight rule thereof but the Gospel vpon our humiliation comforteth vs and assureth vs that al our aberrations and going astray are remitted so that there be an heart vnfainedly hating that euill which we doe Rom. 7. Now as there be differences betwixt the Law and the Gosspell so there be some things wherein they agree The agreement of the old Testament and the new Heb. â— 1 Mat 3. 1. In the author God not as the mad Manichees taught the bad God to be the author of the law and the good God the author of the Gospell for the same God which spake by his Son Iesus Christ in these last daies spake also at diuers times and in diuers maners in times past he that said from heauen this is my beloued Son heare ye him the same God spake all these words said from heauen I am thy Lord thy God which brought thee out of the land of Egypt out of the house of bondage c. 2. They agree in the threatning of sin and vrging obedience vnto the Lord in all things but the Law vrgeth it for feare the Gospel for loue If ye loue me keepe my Commandements the Law as the meritorious cause of life the Gospell as most necessary signes of the life of faith and the way that God hath appointed vs to walke in vnto life the Law giueth no hope in the case of swaruing from the strict rule thereof the Gospell giueth hope to the penitent and where the like hope is giuen by the Prophets they doe rather play Euangelists then Preachers of the Law 3. They agree in this that howsoeuer the Gospell giueth hope to the penitent yet it denieth all hope to those that liue and die in transgression of the Law for against such most common are the threatnings contained in the Gospell They that doe such things Gal. 5.17 shall neuer inherit the Kingdome of Heauen 4. They agree in this that there is no contradiction betwixt them but as they come from one and the same spirit so there is a sweet harmony consent between theÌ„ the one only sheweth what God doth strictly require in his iustice the other how his iustice is satisfied and yet his mercy to sinfull man appeareth the one saith he that breaketh the Commandements shall die the other saith that because man through the weaknes of his nature could not but breake them one man that neuer brake any the least of them died in the stead of sinfull man and thus freed him that was the son of death from death and damnation 5. They agree in the Ministers of them both for they of the Law were to be without blemish their lipps were to preserue knowledge they were to liue of their seruice they were diuers sorts both Priests Leuits they were watchmen c. so ought the ministers of the Gospell they must be vnblameable apt to teach they that preach the Gospell are to liue of the Gospell 1. Tim 3. 1. Cor. 9.24 Ephes 4.12 2. Pet. 5.2 some are Doctours some Pastours c. they are Pastours watching and keeping their flockes as those that must giue accounts for them And thus much of the third generall The manner how this law was giuen Exod. 19.20 The next thing to be spoken of in generall is the manner how this Law was giuen and that is described in the nineteenth and twentieth of Exodus 1. First there was great preparation three dayes together the people were sanctified according to the manner of those times by washings and purifyings shewing both what need wee haue by prayer and reading of the holy Scriptures which may bring vs from worldly to heauenly meditations to prepare our selues euer before that we come to heare the Lord speaking vnto vs in the Ministery of his holy word and also how wee must euer be more and more doing away by the Spirit of Sanctification the blots and blemishes of our natures that we may be the fitter to come into the presence of the Holyest 2. Secondly a straight charge was giuen that neither man nor beast vnder paine of death should come neere the Mount whence the Law was to be deliuered but certaine marks were set beyond which none might dare to passe shewing as the Apostle hence noteth 2. Cor. 3.6.7 Heb. 12.19 how glorious was the Law now to bee deliuered and if such as passed the markes set them were without mercy to die the death that much more the transgressours of any of these precepts should die and find no mercy Heb. 12 2â— Thirdly the Lord descended with great terrour the Trumpet sounding the earth shaking and Lightnings flying abroad insomuch as that the people are noted to haue run away and Moses himselfe to haue said I tremble and quake shewing that the things here vttered were graue and waightie and to be receiued into the heart with a feare of offending against them and also that when the time shall bee of calling the offenders to account with what wonderfull terrour the Lord will then come against them 4. Almighty God himself spake al these words in the hearing of al the people but wheÌ„ they were too weak to beare his words and desired that the Lord would not speake any more for so they should die but promised obedience if Moses should speak two tables of stone were giuen vnto him written with Gods own finger that he might carry them to the people shewing hereby how stony-hard our hearts be and that Gods finger alone is able to imprint them there his speech from Heauen must worke in vs a reuerence of them otherwise we shal all be too negligent of his Lawes 5. When Moses had broken these Tables through zeale seeing how God was dishonoured in his absence by golden Calues which they had set vp and worshipped the Lord bad him hew two other Tables and therein he wrote all the words that were in the first shewing hereby that mans heart by Gods creation had all the lawes ready written in it as the Tables prepared by God himselfe had but the heart which he had gotten vnto himselfe by falling away from God is without any letter hereof in effect vntill that the Lord wrote them anew as it was with the Tables prepared by Moses 6. Lastly when Moses had been long with the Lord and came with these Lawes vnto the people his face shone so as they were not able to looke vpon him for which cause he vsed a vaile when hee came vnto them and put it off when hee returned vnto the Lord shewing hereby as S. Paul noteth 2. Cor 3.13 â—4 that the Iewes should not be able to see into the end of the Law Christ Iesus vntill the vale of blindnesse and hardnesse of heart were taken away by the Lord neither yet could any of the Gentiles without the same
vnconscionable Landlord apply the threatnings of the Law wheresoeuer they finde them as well to the one as to the other being both deepe plunged alike into the same damnation It is the sinne of this nation to oppresse both these wayes and no doubt but the Lord hath some great iudgement to punish it and such is the blindnesse of the Vsurer oppressing with his money as that he cryeth out vpon the Landlord and of the rent-racker oppressing with his land as that he cryeth out vpon the Vsurer and neither of them see into their owne sin to turne there-from It is the practice of too many in our nation to oppresse this way no conscience being vsed but as a man can by most cunning deuises procure his owne greatest gaine Wherefore repent and let neighbourly loue beare rule which is the fulfilling of the Law Let nothing to the hinderance but to the benefit of the hirer be content with a moderate gaine so shalt thou shew loue and haue loue which through vnconscionablenesse is waxen cold all ouer this our world 9 Kinde 9. In such as sell vpon trust come or ware the buyer wanting ready money which take more then a iust price therefore without all reason Is this the loue wherewith thou louest thy neighbor as thy selfe Is this an helping hand reacht out vnto him in his need It is a reaching of him a knife to cut his throat when hee asketh thee bread a treading him downe into the water with thy feet when hee craueth thy hand to helpe him out Wherefore either sell not vpon trust at all and so deny altogether to doe the office of loue or else sell for an indifferent gaine euen when thou trustest 10 Kinde Against Bankâ—â—pâ—s 10. In such as faine themselues bankrupt to deceiue their creditors bringing them thus to compound for their debts sometime at fiue shillings in the pound sometime at lesse He is a wicked man that borroweth and payeth not againe Their credit is rupt that is broken before God and man Vnder the colour of pouerty they inrich themselues with other mens goods and rob the poore indeed 11. In such as hire labourers to doe their worke 11 Kinde To deny labourers hire Deut. 24 14. but either defer to pay their hire or deny some part of it Against this the Lord hath commanded saying Thou shalt not oppresse an hired seruant Thou shalt giue him his hire for the day neither shall the Sunne go down vpon it lest he cry against thee vnto the Lord and it bee sinne vnto thee So that this is an oppression and a crying oppression to put off the poore labourer by delayes who hath present need of his wages but much more if any part be with-held from him This is a sinne making so loud a cry as that it ascendeth vp into the eares of the Lord of hostes for reuenge as S. Iames sheweth Iam. 5.4 The greatest men are most guilty of this who abound heere but if they had none other sinnes they shall bee stâ—ipt euen for this of all comfort and euery penny detained from the poore shall bee a fearefull testimony against them at the day of iudgement 12 Kinde In such as hauing wronged his neighbour any way though vnwittingly yet if comming to the knowledge of the wrong done hee shall refuse to make any recompence the fault being onely his as when cattell break into a mans corne being sufficiently fenced on his part that oweth the corne if he shal demand recompence and shew his losse it is oppression not to make recompence in some reasonable manner but much more if hee in his owne knowledge could not but conceiue before of this losse like to come to his neighbour 13 Kinde The thirteenth kinde of theft is fraud and deceit in buying and selling and this is alike threatned as oppression Let no man oppresse or defraud his broeher in any matter 1 Thes 4.6 for God is the auenger of all such things Deceit is practised diuers wayes Deut. 25.13.14 First by false weights and measures or by some deuice giuing lesse then measure this is an abhomination to the Lord. For Thou shalt not haue saith God in thy bagge two manner of weights a great and small neither shalt thou haue in thy house diuers measures a great and a small For all that doe such things Verse 16. and all that doe vnrighteously are abhomination to the Lord thy God Let them look to it therfore that haue two kinds of weights and measures one to buy and another to sell by their practise is abhominable Amos 8.4 Secondly by mixtures of base things and such as bee nought or little worth with things of price and so selling all together as if all were best This was the sinne of the Israelites cormorants against whom the Prophet inueigheth saying Heare this O yee that swallow vp the poore that ye may make the needy of the land to faile Verse 6. saying when will the new moneth bee gone that wee may sell corne c. and sell thr refuse of the wheate And this is the sinne of many trades-men corne-maisters and hop-maisters and of such as deale in euery commodity in these dayes strange are their deuises to make things that are sold by weight heauier and to stretch such things as are sold by measure and to make the greatest gaine of base corne or other necessaries wines and the like which are too many to bee named I think that no age did euer come neere this our age for this deceit wherein there are so many Zachensses vnconuerted taking away from one another by forged cauillation God grant that they may speedily repent as hee did for their owne comfort and saluation Thirdly by setting a faire glosse vpon things to bee sold that the buyer may think it farre more precious then indeed it is and pay for it accordingly Thus they sinne by theft that sophisticate any wares or vse false lighrs and slights or ouerreach the buyer by outwardly placing that which is goodly and hiding the base and little worth This is a colon able deceit to circumuent the simple but they that vse it shall be taken in their owne craft Fourthly by setting forth the thing to bee sold by extolling speeches though it be vnworthy This is so common as that many who are accounted honest men doe fall into this dissimulation also and proue themselues stealers Fiftly by factions when as two or three compact together that when one is selling the other shall come and bid him such a price to deceiue him that intendeth to buy indeede By these and the like deuises fetcht from hell whilst they thinke that they deceiue others and aduantage themselues they doe greatly deceiue their owne soules loosing eternall life for the base gaines appertaining to this life Luke 9.25 For what shall it profit a man to winne the whole world and to loose his owne soule The fourth kind