to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
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
bastards and no sonnes which call me Father but feare not to offend my will they doe vainely flatter themselues that they are coheires with Iesus Christ vnto God the Father but yet doe not his will they doe but thinke and not beleeue that God is their Father which keepe not his commandements And this is the estate of most men women in the world which make their liues a trade of sinning against God they doe plainely mocke God and his Church in confessing that they beleeue in God the Father 2. Duty Like vnto God The second duty is to be like vnto God and to beare in vs some resemblance of his Maiesty as naturall children doe resemble their Parents Wherefore it is said Ephes 5.1 Leuit. 11.44 1. Joh. 3.10 Be yee followers of God as deare children Now this stands in two things First in holinesse or life Be yee holy as God is holy Secondly in loue for God is loue and he that dwelleth in God dwelleth in loue and this loue expresseth it self by beneficence an aptnesse or readines to doe good Math. 5.45 Doe good to them that hate you saith the Lord that yee may bee the children of your Father which is in Heauen for he maketh his Sunne to rise on the euill and the good c. More particularly by mercy towards the poore for the Lord receiues the miserable Prodigall and the poore Publican and the loue of God dwelleth not in vs Iam. 2. saith Saint Iames if we see the naked and cloth him not c. therefore see how we shall be rewarded Mat. 25. If these things be so then is it not so easie a matter to beleeue in God the Father as the world dreames of and to come to the priuiledge of his children but our corrupt natures must be purged and all wickednesse must bee emptied out 3. Duty Moderate care for the world The third duty is to moderate our cares for worldly things either food or rayment For what needes he to care for the world who hath a louing Father who is al-sufficient and shall liue still euer to prouide for him and how can any true Beleeuer then distract his minde about the things of this life seeing his Father is al-sufficient most louing and alwayes liuing and not onely so but such an one as prouides him a Kingdome Will the Heyres of Kings take care for pins and points or not rather haue their mindes taken vp with more princely thoughts So doe not yee care for such things Math. 6.32.33 saith Christ for thus doe the Gentiles but seeke ye the Kingdome of God and the righteousnesse thereof As if he should say This is vnworthy and vnbeseeming the dignity of your condition to be so basely minded and this may serue also for the fourth duty Quest 11. In which wordes doe you learne to beleeue in God the Sonne Answ In these And in Iesus Christ his onely Sonne our Lord which was conceiued by the Holy Ghost borne of the Virgin Mary suffered vnder Pontius Pilate was crucified dead and buried he descended into Hell the third day he rose againe from the dead and ascended into Heauen hee sitteth on the right hand of God the Father Almighty from thence hee shall come to iudge both the quicke and the dead Quest 12. What doe you learne heere to beleeue concerning God the Son Answ Two things First his humiliation Secondly his exaltation Explan Before we come to the particular handling of these things it will not be amisse to lay open some general things necessarily to be premised that wee may with the better vnderstanding proceed to the consideration of these two estates of the Son of God as followeth Quest 13. What is the Son of God who is also called Iesus Christ Answ He is perfect God by nature and of the same substance with the Father and perfect man made so of his owne good will that he might become our Redeemer and thus is he subiect to the Father Ioh. 1.14 Explan As the Father so the Son hath beene already proued to be very God in the generall questions concerning the God-head now that he is also very man like vnto vs but without sinne is easie to be shewed St. Iohn tels vs that the Word was made flesh And the Authour to the Hebrewes that The Son of God tooke part with the children forsomuch Heb. 2.14 as they were partakers of flesh and blood Besides infinite places wherein hee is called man and said to be made man and saide to haue become man and that he was without sinne is taught in the Epistle to the Hebrewes Such an high Priest it became vs to haue Heb. 7.26.9.14 who is holy harmelesse and vndefiled And againe Iesus Christ offered â—imselfe without fault which is alleadged to proue that he did much excell all High Priests after the order of Aaron for they had neede being sinfull men first to offer for their owne sinnes and then for the sinnes of the people Moreouer that he was made man of his owne good will the Apostle shewes to the Philippians He made himselfe of no reputation Phil. 2.7 and tooke vpon him the forme of a seruant And whatsoeuer else hee did vndergoe for our redemption was all voluntary And in regard of this estate is it that he saith the Father is greater then I and was before spoken of as his seruant Esa 42.1 Behold my seruant Quest 14. How can this bee that God should bee made man Answ Not by turning the God-head into the nature of man but by taking mans nature vnto the God-head that so one person might be both God and man Explan This is such a mistery that naturall men cannot conceiue of it wherefore some supposing it to be impossible that mans nature should be vnited vnto the diuine which is infinite but rather that it must needes vpon the vnion bee confounded herewith haue held one onely nature to bee in Christ as when a drop of Wine is cast into the Sea wee will not say but that it is all water still and these were the Monothelites Heresie a touching Christs two natures Others supposing that two natures could not concurre in one person haue held that there bee two persons in Christ and these were the Nestorians But that both these be errours that which is written of Christ doth plainely shew First that the nature of man was taken to the God-head and not abolished by the Vnion For howsoeuer hee is said to haue become flesh to haue beene made man which may seeme to imply a conuersion or confusion of substances yet hee is else-where saide Phil. 2.7 Heb. 2.14 to haue taken vpon him the forme of man to haue beene made partaker of flesh and blood c. Which latter phrases may serue to expresse the former viz. Thus He was made man that is tooke to his diuine nature the nature and forme of man so of the like Againe if the
though wee doe still the things of the Law for that neither feare leadeth vs thereunto not rudenesse maketh it hard but Gods Spirit leadeth vs and fitteth our hearts so vnto them as that all things become delightfull and easie And this is the meaning of the Apostle when he saith Such as are led by the Spirit Gal. 5.18 are not vnder the Law and when in another place he saith 1. Tim. 1.9 The Law is not giuen to the righteous but to the lawlesse and disobedient Rom. 8.1 Fourthly in regard of condemnation the lawes curse Without Christ all are vnder heauy plagues and punishments denounced in the law against the transgressors but Christ comming hath set all such as belieue in his name free here-from according to that There is no condemnation to such as are in Christ Iesus and againe he hath deliuered vs from the curse being made a curse for vs. Without Christ Gal 3.13 2. Cor. 8. doe what we could we should still haue bin vntoward and wicked seruants and accursed but through Christ our will is accepted and we are deliuered And thus yee see how there is freedome from the Law and yet the Law continueth Wherefore neither the licentious Antinomi nor the phantasticall Anabaptists are to be heard which deny all vse of the Law vnder the Gospell and maintaine that the motions of the minde onelie which they call Reuelations are to bee followed Neither are wee to account otherwise of that new inuention then false and fantasticall and flowing meerely from idle fantastict braines which teacheth the freedome from the Law to be the Gentile freedome vnto whom it was neuer giuen but onely to the Israelites neither doth belong vnto them but onely so farre forth as it agreeth with the Law of nature and is explaned in the Gospell This is new because all antiquity was ignorant of it Tertullian knew it not for otherwise he would not haue taught as he did that God gaue Moses his Law to all men and not to the Iewes onely that reuerend Father Athanasius was ignorant of it Lib. aduersus Jud. prop. 2. for otherwise hee would not haue taught that the Law was not brought in for the Iewes sake onely neither were the Prophets sent onely to them but were appointed to this Athan. de Lege Euang. that they should be Masters and Pedagogues to the whole world and that they might be accounted a publique and holy schoole as well in those things that belong to the knowledge of God as to the discipline of the soule And the like may be said of all other Ancients witnesse their continuall labouring to commend Moses and to magnifie his writings that they might breede a reuerend opinion hereof in the vnbelieuers Wherefore this is a new deuice and as it is new so is it dangerous many waies and to be taken heed of Let vs then knowing the truth cleaue vnto it knowing that Christ hath giuen no liberty to sinne against the Law in the smallest things let vs still walke as strictly in regard of the Law as if we had no libertie at all there-from that thus we may be answerable to our times of freedome by Christ Iesus and being led by the Spirit haue comfort that we are not neither shall euer be vnder the curse and condemnation of the Law from which thou Lord finally deliuer vs. Amen Hauing been long enough already in the generalities touching the Law we are now to proceed vnto particulars Quest 51. How many Commandements bee there and how are they diuided Answ There be ten which are diuided into two Tables Explan This number of the Commandements as also the diuision was made by God himselfe who gaue them written as hath been already shewed in two Tables of stone to his seruant Moses The Commandements deuided into two Tables and herein therefore doe all Writers agree both ancient and moderne both Protestant and Popish the onely difference is about the right distinction of these Commandements For some haue placed fiue in either Table as the Iewes Philo and Iosephus learned Writers amongst them Some haue placed three in the first Table and seuen in the second as sometime Augustine did to expresse the mysterie of the Trinitie but the Papists doe it at this day to defend their Idolatry and yet to keepe the number of ten they deuide the last Commandement into two and so doe the Lutherans Some againe diuide them by foure in the first Table and sixe in the latter as almost all ancient Greeke fathers Athanatius Origen Gregorius Nazianzenus Chrysostomus c. and some Latines as elsewhere Augustine Hierom Ambrose Sulpitius c. But this controuersie might soone be ended if men would bring their religion to Gods Law and not Gods Law to their religion as they of the Roman Church doe For if the first table bee the first and greatest Commandement of the Law teaching vs to loue the Lord with all our heart and the second be like vnto it teaching our duty towards our neighbour how we should loue him as our selues as Christ himselfe hath taught then it is without doubt that all which teach the loue of God belong to the first and all which teach our duty towards our neighbour belong to the second Table Which being so and foure distinct things giuen in charge touching the loue of God and six touching our neighbour and no more how can the distinction fitly be otherwise made but into foure and six Againe let the last Commandement be well considered and it will easilie appeare to be but one euen all that which forbiddeth coueting both because it toucheth but one thing onely and is againe repeated in a different order in the booke of Deuteronomy Thou shalt not couet thy neighbours wife Deut. 5.21 thou shalt not couet thy neighbours house whereas in Exodus it is Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife Which would not haue been if it had been two distinct Commandements but as all the rest so these in their repetition would haue kept their proper places Quest 52. In which Table doe you learne your dutie towards God Answ In the first containing the foure former Commandements Quest What is your dutie toward God Answ My dutie towards God is to belieue in him to feare him and to loue him with all my heart with all my strength and with all my might to worship him to giue him thanks to put my whole trust in him to call vpon him to honour his holy name and his word and to serue him truly all the dayes of my life Our duty towards God in the â—â—â—wer first Commandements Explan This is in generall the content of the Commandements of the first table and is thus without further distinction set downe hauing respect vnto young children with whom it is well if some good things in generall be put into them as they are able to beare and with such breuity
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
to say that as the wife is one flesh with the husband so we are of his flesh and of his bones Eph. 4.30 Cap. 2.20 Rom. 11. and that the Saints are the building and Christ Iesus the chiefe corner stone and that as imps are ingrafted into an Oliue tree so are we into Christ with many like comparisons setting forth this vnion And that we might be able the better to apprehend it he tooke our nature to the God-head in his incarnation and propounds himselfe wholly to be taken into vs in his last Supper Secondly for our vnion with one another it is set forth by the members of a body by the parts of an house by the branches of a vine and by the spouse of an honest husband which is one only so are the Saints but one body one house one vine and one spouse though they be many parts and members Rom. 12. Eph 4. Ioh. 15. Wherefore it is said that in Christ Iesus there is neyther Jew nor Grecian neyther bond nor free neyther male nor female but all are one Gal. 3.28 Who so would see more for this let him reade ouer the twelfth Chapter to the Romans and the second to the Ephesians Thirdly for our vnion with the Saints in Heauen though they be remoued farre from vs into another world they still remaine our fellow seruants and our brethren as the Lord told them in the Reuelation Reuel 6.11 wherefore looke what fauour the Lord beareth towards them the same hee beareth towards vs for neither shall they without vs haue perfect glory Heb. 11. 1 Thes 4. neyther shall wee at the resurrection preuent them but as fellow members of the same body wee shall begin to raigne together with our head Christ Fourthly for those things which are more properly set forth by the word Communion viz. first our communion with Christ our head whereby his righteousnes becommeth ours and our sinnes his the Apostle saith that hee made him sinne which knew no sinne 2 Cor. 5. that we might bee made the righteousnesse of God through him and the Prophet Esay saith Esâ— 53.4 Vers 5. urely he hath borne our infirmities for hee was wounded for our transgressions and was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed And as in our sinnes so hee partaketh with vs in our miseries for that which is done to his faithfull seruants he taketh as done vnto himselfe whether it be matter of benefit or of affliction and neglect To such as haue not fed his members being hungry nor cloathed them being naked c. Math. 25. He will say I was an hungry and yee fed me not I was naked and yee cloathed meâ— not c. And on the contrary side to those that haue done contrariwise When his Disciples should come and preach vnto any City or house such as receiued them were iudged to receiue him they which persecuted them were iudged to persecute himselfe as may be seene in the example of Saul vnto whom posting from one place to another to drawe foorth the Saints to punishment it was saide from heauen Saul Saul why persecutest thou me Math. 10. Act. 9. Fiftly for the Communion betwixt the Saints themselues liuing in this world this is first in their hearts and affections in which they are knit one vnto another through loue thus the Disciples were saide after Christs ascension to haue beene together with one minde And we are all exhorted Eph. 4.3 Vers 4. To keepe the vnity of the Spirit in the bond of peace forasmuch as there is but one body and one Spirit one Lord one Faith and one baptisme 1. Cor. 3. When the Corinthians were deuided in their mindes they were sharpely taken vp for carnall and not spirituall and Saint Iohn maketh it a note of men 1. Ioh. 3.14 Esa 11. translated from death to life if wee loue the brethren In the mountaine of the Lord they all dwell together saith the Prophet both the Lyon the Kid the Wolfe the Lambe the Leopard and the Asse viz. Through the vnity of their affections though they were as diuersly affected before as these creatures yet now they are all alike truly holy and heauenly minded meeke gentle temperate sober and addicted to euery good way and to euery good worke Rom 12 15. Secondly this communion is in the effects of their hearts thus vnited viz. first ioyes and sorrowes vertues and weakenesses mutually communicated amongst them vnto which the Apostle exhorteth saying Reioyce with them which reioyce and weepe with them which weepe and professeth it to haue beene in himselfe saying 2. Cor. 11.29 Who is weake and I am not weake who is offended and I burne not Secondly hearty prayers put vp to the Lord for one another with supplications and giuing of thankes This S. Paul desireth at the hand of the Ephesians both for himselfe and for all Saints And Eph. 6.18 Iam. 5.16 Pray one for another saith S. Iames for the prayer of the righteous man auaileth much if it be feruent This is so necessary as that to neglect it is a great sinne according to that of Samuel 1. Sam. 12.23 God forbid that I should sinne against the Lord and cease praying for you Thirdly exhortations to the mutuall excitation of Gods grace in one another for which the Hebrewes are effectually moued where it is said Let vs consider one another to prouoke vnto loue and good workes and againe Let vs exhort one another and that so much the more because yee see that the day draweth neere Heb. 10.24 Vers 35. Fourthly repairing and edifying one another for where mens affections are aright there such as are fallen through weakenesse Gal. 6.1 are restored by the spirit of meekenesse and this is the repairing of grace decayed such as stand are strengthned according to the saying of the Lord vnto Peter When thou art conuerted strengthen thy brethren and this is the edifying of men in grace when euery man according to his measure of knowledge in the mystery of the Gospel endeauoureth to breed knowledge in others as Paul dealt at Ephesus when he protested Acts 20.10 That he had kept backâ— nothing which was profitable for them but shewed and taught openly and throughout euery house Fifthly the communication of worldly goods The practice of the Primitiue Church was wonderfull for this the necessities of their fellow-seruants requiring it they sold their possessions and laid downe the price at the Apostles feete to be distributed as euery one had neede The Christians of Macedonia are commended for their liberality to the poore Saints of Ierusalem wherein they are said to haue beene willing beyond that they were able 2. Cor. 8. and the Corinthians are exhorted vnto the same that is in all likelihood they did euen diminish their owne estates and herewith make prouision for the poore in the famine
leauing scarce sufficient for their owne maintenance Nor doth this fauour the Anabaptisticall Community of all things for we are not otherwise to conceiue of the Community of things in the Apostles times but onely that as any man did sell and dedicate any thing to the Apostles and Disciples which had not wherewithall else to liue so that onely so dedicated did remaine as the Church treasury out of which the faithfull that wanted were relieued there remaining vnto euery man still some things which were proper vnto himselfe or at least there remained a liberty to haue retained some parcell vnto himselfe As in all populous places abounding with poore there be stockes and treasuries at this day the onely difference is that then men being more deuoted the necessities of the Saints greater it was more aboundantly brought into this treasury but now more sparingly For if all things had beene common that exhortation to the Church of Corinth 1. Cor. 16. of laying aside for the poore euery first day of the weeke as God had blessed euery man had bin to no purpose there had bin no vse of their loue-feasts which were made by the richer for the comfort of the poore neither could some by excesse haue beene drunken and some hungry as they were when the vse of these feasts was corrupted amongst them 1. Cor 11. Col. 3.1 Sixtly and lastly for our Communion with the Saints departed it is first in our conuersing with them by heauenly thougâ—ts according to that exhortation to the Colossians Set your affections on things which are aboue by holinesse of life according to that profession of the Apostle to the Philippians Our conuersation is in Heauen from whence we expect a Sauiour Phil. â— 20 and by sighing after Heauen according to that consolation of the Corinthians 2. Cor. 5.2 Therefore we sigh desiring to be cloathed with our house which is from Heauen Secondly in our like affections vnto Gods glory and against the enemies of the Church for as we pray for the aduancement of the one and the confusion of the other so much more doe they for they cry Reuel 6.10 How long Lord holy and true doest thou not iudge and auenge our blood-shed by them vpon the earth which they say not because they are indued with lesse charity towards their enemies and persecutors then faithfull Martyrs vpon earth who haue prayed for them but partly through the loue of their fellow-seruants still subiect to their fury vnlesse they be cut off and partly through their vnderstanding cleared to discerne reprobate persecutors and chiefely through the desire that Gods glory may bee magnified by taking away such maine lets and hinderances of the Gospels proceedings For it may well bee held that the Saints in Heauen doe cry vnto God in generall against Sathan and all his instruments at all times knowing their fury euen to the end of the world against Gods people in the world but the errour is to beleeue that they know our particular necessities or can heare vs vpon earth complaining of theÌ„ which is a property of the Godhead onely which is infinite and all-sufficient to such as call vpon him 1. Duty To renounce wicked societies Hauing thus at large dealt with the meaning of this Article and the grounds of holy Scripture from whence it is taken it remaineth now that we lay down the duties Of which the first is To abandon all wicked societies because we professe fellowship with Saints betwixt whom and these there is no agreement For What agreement is there 2. Cor. 6 saith the Apostle betwixt God and Belial betwixt light and darknes betwixt righteousnesse and vnrighteousnesse wherefore wee are forbidden to haue fellowship with such 1. Cor. 5 1â— If any bee called a brother that is a Fornicator or Drunkard or Idolater through couetousnesse with such an one eate not and againe If any walke inordinately we command you that you withdraw your selues from them And 2. Thesâ— â— â— With the foole saith Salomon thou shalt learne folly and the companion of fooles shall be afflicted with many other places purposely restraining vs from such companions And indeede how canst thou beleeue thy selfe to be of the Communion of Saints and yet haue voluntary inward fellowship with the wicked Verely no more then those that liued among the Samaritans and had dealings with them could defend themselues to bee of the Iewes Common-wealth seeing as the woman of Samaria told Christ Ioh. â— the Iewes meddlenot with the Samaritans no more then they which haunt the Stewes daily can defend themselues to be chast and honest men seeing that such come not into these dangerous places It is true I grant that the Saints may come amongst vicious persons as amongst strangers to eat and to drinke to buy and to sell with them or they may vse their company to win them to Christ as S. Paul saith that to all men hee became all things that hee might winne some but to make them our choyce companions to delight in them and single them out to bee our consorts can no more stand with the communion of Saints then the Sunnes cleerest light with the most pitchy darknesse of the night Let vs abstaine then from such company with John the Apostle let vs cry Properemus hinc Let vs hasten hence lest the house fall vpon vs where an enemy of the truth is when hee vnderstood entring the bath that Cerinthus the Heretique was there 3. Duty To walke in the light The third duty is to walke in the light of Gods holy Word by vertuous liuing because of our fellowship with Christ through him with God the Father for God is light saith S. Iohn and if wee walke in darknesse and say that wee haue fellowship with him we lye and doe not truely 1 Ion. 1.7 So Christ calleth himselfe the light of the world and pronounceth this the condemnation of the world because light was come and men loued darkenesse more then light because their deeds were euill that is when hee came to inlighten them with his holy precepts of faith and repentance they neglected this and persisted in vnbeleefe and sinne which would bee their damnation Whosoeuer therefore treadeth in the same steps may well expect the same end they are not in Christ they are farre from any vnion with him for such walke after the spirit speaking in the Word and so there is no condemnation vnto them Rom. 8.1 This is the spirituall whordome of which the Prophet did so much complaine causing a diuorce betwixt the Lord and his people and so a depriuation of all goodly ornaments before bestowed so that as the case of a woman is which hath played the whore and for this is put away from her husband with shame and without all mercy burnt in the fire so is our case if wee neglect his will and follow our owne corruption our vnion with the Lord is
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
these things could not better haue been couched together The first words expresse the first Commandement of hauing the Lord for our God for this is to belieue in him to loue him to feare him and to pray vnto him the second is expressed in the next words to worship him and to giue him thanks it being the duty of this Commandement purely to doe the parts of his worship the third is expressed in the words following to honour his holy name and his word it being the maine matter specially pointed at there that in all things Gods name and his Word be glorified and the fourth of keeping holy the Sabbath and then deuoutly seruing God in the duties by him appointed is expressed in the last words and to serue him truly all the dayes of my life as will appeare more plainely in the larger opening of euery of these Commandements as here followeth Quest 53. How many be the parts of euery of the Commandements of the first Table Answ Two the Commandement it selfe and the reason thereof Explan Before that wee come to the particular handling of each Commandement two things are further to bee premised first certaine rules are to be laid downe tending to the better vnderstanding of them and then is to be shewed the singularity of these Commandements concerning God aboue those that concerne our neighbour Rule 1. Rules for expounding the Commandements First for the Rules one is this Euery affirmatiue commanmandement includeth his negatiue and the negatiue the affirmatiue as for example the third commandement is negatiue Thou shalt not take the name of the Lord in vaine now it containeth also the affirmatiue thou shalt honour the name of the Lord and so of the rest and this is plaine from sundry places thus expounding them The fourth Commandement expoundeth it selfe thus when the Lord vnto the affirmatiue Keepe holy the Sabbath day addeth the negatiue Thou shalt doe no manner of worke therein The fifth is thus expounded where it is said He that curseth Father or Mother or that is disobedient vnto them shall bee brought forth and stoned to death and generally the commandements of the second Table being all negatiue but one are thus expounded of our Sauiour Christ saying the second is this Thou shalt loue thy neighbour as thy selfe Rule 2. The second rule is this Euery negatiue commandement doth bind alwaies and vnto all times euery affirmatiue doth onely bind alwaies but not vnto all times also as for example Thou shalt not haue no other Gods but me the affirmatiue of hauing the Lord for our God doth bind alwaies so that he sinneth whosoeuer at any time denieth the Lord in his heart or doth contrarie to the feare or loue of God but hee sinneth not that doth not actually exercise these affections at all times because that a man sometime sleepeth sometime through the violence of diseases looseth the vse of his reasonable soule many times also is possessed with vehement thoughts which employ the mind another way and lastly occasions are not at all times offered to try our hearts The fourth Commandement in the affirmatiue hath Remember that thou keepe holy the Sabbath day against this hee sinneth whosoeuer doth breake the Sabbath but he sinneth not that doth not keepe it at all times and parcels of times because the weakenesse of our natures requireth some rest and pause at what time we cannot be busied in holy exercises The like is to bee said of honouring our parents c. But come to negatiue Commandements and you shall see that whosoeuer ceaseth from obseruing them at any time is a sinner for example Thou shalt doe no murther is a negatiue command and so is Thou shalt not commit adultery if any man then shall murther at any time or be adulterous whether he be drunken or sober angry or quiet tempted or not in whatsoeuer place time or occasion hee is a transgressor and this distinction is set forth amongst Schoole-men by the termes of semper and ad semper The third Rule is this Rule 3. Euery commandement forbidding any sinne doth not onely forbid the sinne named but all sins of the same ranke also and all occasions of the same and the maine sinne onely is named to make the branches the more odious as being of the same nature before the Lord. Thus Christ himselfe interpreteth the sixth seauenth and third commandements where reprouing the Pharisees doctrine Math. 5. only forbidding murther and the act of adultery and false swearing by Gods holy name he teacheth that euen vnaduised anger is a sinne and to looke vpon a woman to lust after her is adultery and to sweare any oath at all in ordinary communication is from the Diuell by which we may gather how we are to vnderstand the other commandements also The fourth rule is this Rule 4. The Commandements of the first table are absolutely to be kept and for themselues the other of the second table are to bee kept for the first For if any man shall obserue this Thou shalt haue none other Gods but mee Thou shalt not make any grauen Image c. or thou shalt not take the name of the Lord in vaine in meere obedience to the Kings Lawes or thereby to please holy men who doe spit at the workers of such abhominations and not through an imediate reuerence of that heauenly maiesty which hath commanded that mans obedience is none obedience his keeping of these lawes is no keeping of them because the maine thing heere intended is neglected viz. the setting vp of God in our hearts aboue all and that which is most abhorred is practised viz. the feare of God taught by the preceps of men Esa 29.13 And on the other side who so shall obserue these lawes Thou shalt not kill Thou shalt not steale c. without being moued herevnto through a conscience of the first table commending the loue of God vnto vs and the loue of man for Gods cause after whose Image he is made his keeping also is no keeping of the law because the praise of men is the marke at which he aymeth or else that he may be dealt friendly withall againe and thus did the very Pharisees and Publicans Math. 6. Math. 5. Hee only loueth his neighbour aright which maketh the loue of God the fountaine and beginning of his loue to his neighbour Rule 5. The fift Rule is this Howsoeuer the least commandement is not so small but the breach thereof deserueth death yet the breaches of some commandements are greater and more heynous then of others Thus to breake the commandements of the first Table is in it selfe simply more heynous and this sinne shall haue a more grieuous punishment in hell then sinnes against the second table For Sodom and Gomorrah saith Christ vnto the Iewes Math 11. shall rise vp against you and condemne you because their sinne in refusing and denying their God and Sauiour was greater then all
him Math. 10.28 who is able to destroy both body and soule in hell 3. For trust and confidence 3. Duty To trust in God Psal 20 8. Psal 125. they which trust in other things either men or horses strength or wit shall bee confounded onely hee that putteth his trust in the Lord shall stand stedfastly he shall be as Mount Zion that can neuer be moued Wherefore all other trust is straightly forbidden and this alone euery where commanded as being a most mighty and strong arme and tower 4. For seeking to the Lord by prayer 4. Duty To seeke vnto him by Praier Psal 50 14. which is also an action of the heart the lifting vp of the soule we are hoth directed vnto him saying Call vpon me in the time of trouble and J will heare and deliuer you and vnto him onely where it is said Thou shalt worwip the Lord thy God Deut. 6.13 and him onely shalt thou serue And by the examples of holy men mentioned in the Scripture of which not one is to be found negligent in this duty not one that did the Lord this dishonour to make the lifting vp of his heart common to any other Saint or Angell And truely there is great reason that wee should thus set vp the Lord in our affections For who is to be found so worthy of loue as he Iam. 1.17 seeing that he is our maker and euery good gift and euery perfect guift commeth downe from him the Father of lights and if excesse of loue require the like in those who are thus affected then the very loue of God towards vs if there were none other motiue may constraine vs to this excesse of loue towards his Maiesty Rom. 5. Psal 10.3 For he loued vs yet being enemies he loueth vs with that loue with which Parents doe loue their deare children Esa yea with greater then tender-hearted mothers for though they should forget their children the fruit of their owne wombes yet God will not forget his people Who so mighty as the Lord God Esa 40. Againe who is so terrible as the Lord and so worthy to be stood in awe of Princes are but grasse-hoppers and all the world but as the drop of a bucket in comparison of him When he commeth downe the earth trembleth and quaketh the brightest body of the Heauens for feare couer themselues with blacknesse His voyce is thunder casting downe the strongest things and making the very Hindes to calue for feare Psal 29. his breath a smoke and consuming fire his chariot the strong tempestuous windes for he rideth vpon the wings of the winde his rod an iron Scepter beating in pieces whole Nations as a potters vessell his eyes as flames of fire casting forth lightnings his hands such as that hee can span the earth and hold all the waters of the Seas within his fist the Heauens are his Throne and the earth his foot-stoole his armies are Angels twenty thousand thousands let him but begin to speake Exod. 20. Exod. 33. and all men will run away let him but shew himselfe and no flesh can liue yea let but one of his Angels come and we shall tremblingly fall downe like dead men Who then is to be feared like vnto him with him wee may take courage and say Rom 8.33 who can be against vs but hauing him against vs it will no whit auaile though all the world be on our side None to bee trusted in but God Prou. 23.5 1. Tim. 6.17 Moreouer what is there to be trusted in besides the Lord not riches for they haue wings like an Eagle and will flye away great substance is the vncertainty of riches not friends amongst men for they ebbe and flow as we be in prosperity or aduersity their breath is but in their nostrils as a light they are soone put out nor amongst the Saints departed for they know not of vs and of our cases not cunning wit Esa 64.13 for Ahithophels wit is soone turned into foolishnes not our owne strength courage and preparation for an horse is but a vaine thing to saue a man our strength is but as grasse that is soone cut downe and withereth The Lord only then is a sure Towre of defence a Fortresse and strong Castle to such as flye vnto him Of this had Iehoshaphat experience when his enemies comming vpon him he said 2 Chron. 20. Wee know not what to doe but our eyes waite vpon thee O Lord and so he put them to flight without striking one stroke And the like experience had Ananias and his brethren who did rather then fall downe before Nebuchadnezzars golden Image offer themselues to the fiery fornace being seauen times hotter then at other times because they knew that God was able to deliuer them and so escaped vntouched of the fire What should I further speake of Iaacob Ioseph Daniel the Prophets and Apostles Was there euer any that trusted in the Lord in vaine No verily examine all histories and you shall finde none But contrariwise Martyrs reioycing against their exposing vnto wilde beasts vpon tormenting racks and in the middest of fiery flames and oftentimes saued out of strong Prisons and the very iawes of death innocent soules wonderfully iustified and their aduersaries shamed men distressed and almost famished miraculously prouided for and whole Nations vniustly attempted by the proud enemy with helpe from Heauen deliuered and their enemies confounded and all this when they haue put their trust in the Lord. Gen. 17.1 Lastly can it enter into any reasonable soule to think that he had need to pray to any other sauing to the Lord only seeing he alone can thus powerfully saue needeth no helper Indeed when we seeke succour from humane wit counsell strēgth friends or allies it is good to make our side as strong as we can by seeking vnto many but grosse impiety because wee should thus ioyne vnto him fellowes and partners and thurst subiects as it were into the chaire of their Prince when he alone requireth all our heart we should giue room to others a thousand times inferiour to him when he commandeth that we should serue him only worship him we should sacrilegiously communicate our seruice vnto creatures also Neither doth it helpe which is alledged that we do not ioyn the creature with the Creator but only vse him in his place being neare deare vnto the Lord that through his mediation we may the rather be accepted for God is not lyke earthly Princes vnto whom a poore subiect vsually cannot haue accesse without the help of some neere about him or if he be he is like vnto the best onely such as the Emperour Rodulph was anno 1273. who was wont to say to those about him Giue leaue I pray you and roome Cant. 13. to my subiects to come vnto me for I was not therefore made Emperour that I should be shut vp from men as it were
the heart the very Esse of prayer and a worship due onely to their Lord and ours what warrant I say of doing this vnto them seeing the King would thinke his subiects made his fellowes and greatly disdaine if in his presence we should first kneele and put vp our petitions vnto them and then vnto himselfe For the Papists doe much worse praying oftentimes to the Virgin Mary letting the Lord to stand by as it were a cipher Quest 57. Whence is the reason of this Commandement taken Answ Both from the equity of it because he is the Lord our God and none other and also from the benefits bestowed vpon vs in bringing vs out of the bondage and thraldome of the diuell Reason of this Commandement Explan The sinnes against this law being so great and the duties so necessary aboue al others great need there was that it should be fortified by strong reasons and therefore the Lord hath not omitted to vse these although out of his authority hee might haue commanded and with threatnings haue compelled vs vnto the obedience of his will Which teacheth vs first how vnexcusable men are liuing in sinne there being no meanes to draw them to a vertuous and holy course of life omitted for first it is reuealed what the Lord would haue vs to doe then haue wee his absolute command with which no man can dispence and lastly most forcible reasons to moue vs as wee are not brute beasts but reasonable soules Againe this same teacheth the seruants of God the ministers of his word not to handle it negligently but to study for the aptest and best reasons wherewith it may be more inforced and fastned vpon the hearers because God himselfe hath vouchsafed thus to doe and the other remisse handling of Gods word is as the laying of twiggs without bird-lime the casting of a net into the water without weights to presse it downe O let vs study then to deale most workman like as diuine artists neither playing with texts and multyplying tantologies to the wearying of the hearers for want of paines but let vs study with euident demonstrations and arguments of the Spirit to conuince mens consciences of sin that they may bee ashamed and cease here from and of the truth that they may come to be firmely grounded herein and followers of it Reas 1 Rom. 1.20 The reasons of this Commandement are two First from common equity I am the Lord thy God Euery one is easily yeelded vnto when he challengeth but his due but in requiring you to haue me for your God and none other I chalenge but my due for I am the Lord thy God that is I onely am such therefore yee may easily yeeld this vnto mee and yee shall deale most vniustly and contrary to all equity if yee yeeld not to haue none other Gods but me There is nothing here to be further proued but that the Israelites and all we haue daily experience of viz. that the Lord is God only they had experience of it when all the gods of the Heathen were not able to stand against him alone and the visible most goodly creatures of the heauens and earth do teach vs no lesse euerie day but that the infinite power and wisdome which made them all is the onely God of the whole world and this is Iehouah the Lord whose very name essence or being doth imply no lesse but that he alone hath being of himselfe and giueth being to all other things Reas 2 The second reason is taken from the benefits bestowed vpon his people Which haue brought thee out of the land of Egypt Heb. 2. out of the house of bondage Which Egypt was a type of Satans kingdome vnto whom we were all in bondage till the Lord by his Christ came and deliuered vs. Now it is an vnthankfull part as if the Lord should haue said not to make him thy Lord and Soueraigne only vnto whom alone thou art beholding for thy freedome who hath deliuered thee when as before thou wert a slaue and vnder hard bondage but if thou deny to make me thy Lord and God thou shalt shew thy selfe thus vnthankfull because that I alone haue deliuered thee when as before thou wert in slauery therefore thou shalt haue none other Gods but me Here all things are most plaine both to the Israelites and vnto vs they were in Egypt vnder Pharaoh and questionlesse they did there serue other Gods yet it profited not but still they were in sore bondage Exod. 3.4 toyling continually in making bricke for Pharaohs buildings they had taske-masters ouer them most rigorously exacting that they should doe their stintes and not sparing to beate them when they failed and which was most grieuous of all Col. 2.14 their male children were appointed vnto the slaughter so soone as they were borne which did strike them as much as continuall tormenting with swords in their sides But when through the greatnesse of their griefe the voyce of their crie came vp to heauen the Lord sent Moses and Aaron with signes and wonders to deliuer them and by his iudgements so subdued Pharaohs hard heart that he was glad to let them goe and when hee was againe hardened and followed with his forces to bring them backe the Lord diuided the red Sea and let them through but drowned their enemies in the bottome of the deepe Againe for vs of the Gentiles when wee were in bondage vnto Satan who did imploy vs in filthy workes which it is a shame to speake and had power ouer our selues and children so that we were all but dead men dead in sinnes and condemned to death euerlasting when we were I say in this fearefull estate the Lord sent his own Sonne in the flesh who in the crosse ouercame and triumphed ouer the diuell and made vs free yea sonnes and heires vnto God the Father of a kingdome in heauenly places If therefore thou doest either reuerence the commander the most high and mighty if equitie be of any force with thee to giue euery one his due and if thou abhorre the infamous note of ingratitude then tremble to shew any disloyalty any way to the Lord be ashamed to deny the best of all his due and study by all meanes to shew thy selfe thankefull for so great benefits Deny not him that gaue thee beeing with the Atheist neglect nor diuine knowledge with the ignorant bee not loosely minded towards Gods worship with the prophane rob not God of his honour with the Couetous Epicures Selfe-louers and Papists but giue vnto the Lord the loue of all thy heart feare him aboue all put thy whole trust in his holy name and make thy prayers vnto him onely Quest 58. In which words is the second Commandement and which is the reason Answ The second Commandement is Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the water vnder
2. Because God is offended for the same sinne may be to the offending of God and of our selues also because it is some iniury vnto vs as when a seruant neglecteth his masters busines behind his backe or spendeth his money at the Ale-house or when a people walketh stubbornly against their Minister or ruler in these and the like cases our anger must not be for our selues but for our God Here meek Moses himself erred at the waters of Meribah when the people murmured for water so that hee could not enter into the land of Canaan 3. It is not sudden but vpon deliberation 3. It is not sudden Iames 1.19 Theodor. 5. cap. 17. according to that precept Bee swift to heare slow to speake slow to wrath Thus Ambrose Bishop of Millaine obtained at the hands of Theodosius the Emperour after that he had greatly offended by sudden anger that he should not suffer any decree made in his anger to be executed till thirty dayes after 4. It doth not continue long Psal 03.89 Ephes 4.26 4. It doth not continue long but is soone ouer againe where there is repentance according to the example of our Lord who is slow to anger and ready to forgiue wherefore it is said Let not the Sunne goe downe vpon thy wrath 5. It ariseth from loue 1. Cor. 13. Gal. 6.1 5. It ariseth from loue and is guided by loue the loue of God and the loue of our neighbor that hath sinned for whatsoeuer is without this is sinne and if any be fallen by infirmitie saith the Apostle restore such an one with the Spirit of meekenesse When anger is thus ordered it is so farre from being a sinne as that it is necessary in all men it is zeale for Gods glory and out of this anger the disgracefull words of fooles wicked children sonnes of a whore c. haue rightly and without sinne been vsed as by the Prophets our Sauiour Christ and by the Apostles But out of these cases anger is fleshly and if it be more violent it is hatred if it dwelleth in a man to make him watch his opportunity to be reuenged it is malice if it causeth ioy when it falleth out ill vnto our neighbour and griefe when it is well with him it is diuellish enuy if it bee a perpetuall barre to reconciliation it is a reprobate affection as of such as cannot be appeased Rom. 1.30 Now as the very act of murther hath been shewed to be a most odious sinne so are these degrees of railing anger c. 1. First the heart and tongue is here set on fire of the fire of hell Iames 3. neither good men nor good Angels durst euer doe thus no not Michael the Archangell when he stroue with the Deuill about the body of Moses Iude verse 9. he durst not blame him with cursed speaking but said the Lord rebuke thee 2. To sinne thus is to be a murtherer before God euen as Cain was Iohn 3.15 for he that hateth his brother is a manslayer Rom. 3.13.14 3. It is a proper brand of the wicked His throate is an open Sepulcher the poyson of Aspes is vnder his lips his mouth is full of cursing and bitternesse 5. Properties of cruelty Prou 12.10 Cruelty in the lookes Gen. 4. Gen. 31.2 5. The fift sinne against this Commandement is al cruelty towards man or beast for the righteous man is noted to bee mercifull euen to his beast Cruelty is sometime in the very looke and countenance when it is cast downe towards any man thus was Cains towards Abel before his murther and Labans countenance expressed his malice against Iacob before his departure and this downeward looke is a sinne in any when an ill mind is hereby set forth as it is for the most part 2. In the behauiour there is cruelty when it is harsh In their behauiour and churlish as Nabals is said to haue been towards his seruants so as that they could not tell how to speake to him of him therefore it is said He was churlish 1. Sam. 23.3 and ill conditioned and this is an ill condition indeed and vnworthy a Christian seeing our lesson is Learne of me that J am meeke and gentle Matth. 11. Too much seuerity towards the poore 3. When any way too much seuerity is vsed by the rich towards the poore by officers towards malefactors dealing with them in all extremity by gouernours towards such as be vnder them vnreasonably correcting or otherwise expressing an hatefull mind against them This was a sinne in the Pharisees that brought the adulterous woman to Christ Iohn 8. breathing out cruelty against her and al they shal haue iudgement mercilesse that are thus without mercy 4. Cruelty is in the vnmercifull vsage of the dumbe creature Vnmercifull vsage of the dumb creatures working them without reason pinching them in things necessary beating or killing them without mercy or otherwise abusing them so as that they surfet or grow diseased hereby all these are wicked acts and shew wicked men Prou. 12.10 whose mercies are cruelty 1. Cor 9. For howsoeuer the Apostle saith comparatiuely Doth God take care for Oxen it is certaine that God doth take care for Oxen and Horses and for the very fowles of the aire Deut. 22.6 seeing that he hath made a law forbidding when a man findeth a birds neast to take the old together with the young It is therfore to be vnderstood that he doth not take care for Oxen principally and chiefely but subordinately as his care is towards all the creatures And hitherto of the sinnes against the bodily life The murther of soules 1. Cor 8.11 Now there bee sinnes also against the spirituall life and soule according to the teaching of Saint Paul who sheweth a case wherein a man destroyeth the soule of another viz. when he is an occasion of his stumbling and falling into sin Thus Ministers murther 1. In Ministers or at the least make themselues guilty of murthering the soules of the people committed to their charge when as through their default any of them perish This is plainely taught in Ezechiel Ezech. 3. whom the Lord told that he made him a watchman ouer the people and if the enemy which is sin should come and destroy any he not giuing them warning their bloud hee threatneth to require at his hands If any minister therfore either by neglecting to teach and watch ouer the people much more if by false doctrine or a wicked life he be an occasion that any die in their sins he shall vndoubtedly answer for this soule-murther if he endeauoreth being furnished with gifts necessary to saue them whosoeuer shal perish he is acquitted shal haue his reward 2 Parents and Masters Againe parents and masters and all priuate gouernours are murtherers if by their neglect or bad example their children seruants or pupils perish by ignorance prophanenes or any other
commonly runne into 3. A disposition alwayes to interprete such things as are done against vs in the best sense that wee can as it is noted to bee the property of loue It thinketh not euill 1 Cor. 13.5 for by a misconstruction men are often prouoked causelesly to sinne against their owne soules or when small matters are aggrauated and accounted greater 4. A loue of peace and seeking it with all men as much as may be according to the precept As much as in you lyeth Roâ— 12.8 haue peace with all men And againe Dost thou desire to liue long and to see good dayes refraine thy tonge from euill Psal 34.12 and thy lips that they speake no guile cease to doe euill learne to doe well seeke peace and ensue it 5. Lastly a minde content for the loue of peace sometimes to depart with a mans right as Abram the vncle Gen. 13. Math. 17. gaue Lot his nephew his choise being content that part which hee left and Christ when he had proued that hee was not to pay tribute or poll money did notwithstanding pay it being demanded By interring and timely bringing to the buriall dead bodies of Christian people or others which being vnburied would be noysome and preiudiciall to the liues of the liuing Wherefore Abraham prouideth a place to bury Sarah in But this taxeth not the hanging vp of paricides or other notorious murtherers in chaines without buriall who are vnworthy of the honour of Christian buriall And this duty doth more properly belong to the fift Commandement 1 Pet. 2.2 Ro. 10.14 Now as there is a spirituall murthering as well as a corporall so there are duties to be done to preserue the spirituall life and first to preserue thine owne thou art bound to desire the sincere milke of the word as S. Peter saith that thou maist grow thereby 1 Pet. 2.2 Rom. 10.14 attend the preaching hereof whereby faith may be wrought and confirmed and that with all diligence as it is to bee preached in season and out of season thou must hide the word in thy heart by serious meditation as Dauid did Psal 119.11 Cor. 3.16 and let it dwell plenteously in thee pray continually for grace and reuerently receiue the Sacraments and vnto all these ioyne obedience be doers of the word and not hearers onely deceiuing your selues If any of these things bee neglected Iam. 1.22 thy soule cannot liue thou destroyest thy selfe euerlastingly To preserue the life of the soule To preserue thy neighbours spirituall life 1. If thou be a minister teach exhort rebuke vse all meekenes discretion and diligence in doctrine and life to keepe in the right way to bring in such as are out to strengthen the weake to comfort the faint-hearted to curbe the vnruly to informe the ignorant and erronious and to further the sanctification saluation of all 2. If thou beest a Iudge a ruler or a magistrate in executing iustice seeke not onely in regard of temporall punishments to make men affraid of sinning but much more because they shall thus damne and destroy their owne soules commend an honest and deuout course of life both by word and example so as S. Paul saith to Timothy thou maist saue both thy selfe and many others 3. If thou be father or mother master or priuate gouernour teach and season youth in good things betimes command them with Abraham to walke in the way of the Lord instruct them in the grounds of religion out of the holy Scriptures euen in their childhood with Timothies grandmother chastize them duly when they sinne against God as Ely did not and in all things bee an example of holinesse vnto them bringing them to the publike place of Gods worship and praying earnestly for them with Elchana and Hannah and thus thou shalt dedicate them with Samuel to the LORD and well prouide for the saluation of their soules Heb. 3.13 Leuit. 19.27 4. If thou be a priuate person exhort such as are backward and prouoke vnto loue and good workes reproue such as offend and suffer them not to sinne such as are forward in goodnesse incourage with the Kingly Prophet who saith I was glud when they said Psal 1 22. 1 Cor. 10â— let vs goe vp to the house of the Lord and by no meanes lay any stumbling-blocke before thy brother by which he should fall and perish and thus many priuate persons to their great ioy saue the soules of others whilest others carelesse of these duties like Cain haue murtherous mindes and say am I my brothers keeper Quest 94. What is the seauenth Commandement Answ Thou shalt not commit Adultery Quest 95. What is heere forbidden Answ First all outward vncleane actions of Adultery Fornication c. Secondly all filthy and vncleane speeches songs and Bookes and Ballads of this sort Thirdly all incontinent thoughts and lusts of the heart Fourthly whatsoeuer is an occasion of vncleannesse as surfetting drunkennesse and idlenesse c. Mat. 5.28 Explanat The sinne heere forbidden is not onely the act of Adultery but whatsoeuer is any way against chastitie or sobernesse either in deed in word or in thought directly or indirectly as a meanes of sinning heere against For thus large our Sauiour sheweth the extent of this Commandement to be where hee saith Whosoeuer looketh vpon a woman to lust after her hath committed adultery with her in his heart stretchihg this commandement to the very thoughts and the meanes of such wicked thoughts a wandering eye Gen 19.18 First therefore this commandement is broken by vnclean actions of euery kinde whether by beastiality Leuit. 18.23 or by vnnaturall lust Rom. 1.26.27 and so foule an euill is this as that the Lord hath done more against it euen in the view of the world then against any other sinne sweeping away euen whole Kingdomes with fire and brimstone from Heauen not sparing any of that impure people and continuing the memoriall of his iudgement vnto this day by the dead sea which is there by the apples outwardly faire hauing nothing within them but smoke and by the generall desolation of the Countrey voyd of euery liuing creature Deut. 22.22 Or the act of vncleannesse is committed with a man or woman married or betrothed and this is adultery which is also so foule as that the punishment appointed is death If any man bee found lying with a woman married to a man then they shall dye euen both twaine to wit the man that lay with the wife 23. and the wife If a maa bee betrothed to an husband and a man lye with her then shall yee bring them both out to the gates of the Citie and shall stone them with stones to death And good reason that adultery should bee thus puninished because it is an abhominable sinne diuers wayes Against adultery 1. It is a breach of a most sacred couenant made before God and the congregation of his people in most sollemne
manner yea it is a breach of promise made with God for the strange that is the whorish woman Pro. 2.17 is said to forget the couenant of her God 2. It is the greatest disgrace to a familie that may bee the mother being a whore the children bastards and through the curse of God following herevpon the father being likewise and whoremaster according to that which Job calleth for as iust against himselfe Iob. 31.9.10 If my heart hath beene deceiued by a woman c. let my wife grinde vnto other men and let another bow downe vpon her For this is comonly seene where the husband is naught the wife is giuen ouer to bee such also And the children begotten of such beside that the Lord esteemeth them as base Deut. 23.1 excluding them from bearing office in the congregation to the tenth generation doe commonly follow the steps of their adulterous parents a family is made of a chaste houshold and a Church of God as it ought to bee a very brothel house and stewes loathsome to God and to all good men 3. It is an intollerable wrong to the husband to be thus abused in that he nourisheth bringeth vp and prouideth for as for his owne the bastard brood of lewd knaues and thus adultery is greater then any theft because a man is heereby robbed of his whole estate defrauded of his chiefest worldly treasure and preuented of his greatest comfort here through the want of genuine true-begotten children these bastards being suggested in their stead And therefore as murther hath beene and is daily miraculously discouered that it may be accordingly punished so did the Lord appoint a miraculous way for the detection of adultery that it might not escape vnpunished viz. holy water which the woman suspected should drinke that should cause her thigh to rot Numb 5.12 Sed non ego credulus illis and her belly to swell and there is a certaine precious stone as some report at this day which being laid vpon a woman sleeping maketh knowne whether she hath beene false to her husband Boem How odious this sin is appeareth by the punishments appointed by men led onely by the light of nature some adiudging the Adulteresse to be punished with the cutting off of her nose and the adulterer with a thousand stripes as the Aegyptians some allowing to kill such as were taken in adultery instantly as Solon Hackluit p. 561. Munst Cosmog some adiudging that the adulteresse should cut the throat of the adulterer and the next kinsman to him should cut her throar as a people dwelling southward from the Indians and some stoning them both to death as the Turkes Nebuchadnezzar hearing that one Acab and Zedechiah Iewes had committed this wickednesse with two married women broiled them to death vpon a gridiron Pet. Mart. in 2 Sam pag. 241. Zaleucus a Law-giuer of the Locrians appointed both their eyes to be put out when his own son was taken in adultery rather then the Law should be broken hee spared one of his sonnes eyes and caused one of his owne to bee put out And yet more to shew how abominable it is to naturall reason when Cabades King of the Persians made a Law to tolerate it his subiects tooke it so hainously that they would not suffer him any longer to raigne ouer them Not onely men but other creatures led by the instinct of nature without reason doe in their kinde hate adultery The Elephant will not indure it in his female and it is reported Topsel Histor of Beasts that a certaine Elephant seeing another man lying with his mistresse in the absence of his maister slew them both and the like is said to haue been done at Rome whom also being slaine the Elephant couered vp and shewed them both to his maister at his comming home and another time when a man had murthered his wife and married another his Elephant leading her vpon a time to the place where the first wife was buried opened the ground with his trunck shewed her the dead body Wherefore whosoeuer thou art that bearest the name of a Christian abhor to commit this wickednesse so foule and so much detested euen by heathen men-and by the very bruit beast assure thy selfe that how secret soeuer it be God beholdeth it and if not heere yet heereafter he will open it to thine eternall confusion Against fornication Or the act of vncleannesse is committed with a single woman by a single man for if either be married it is adultery but this is fornication the punishment of this sin of old was to be enforced to marry her that was defloured and to pay her father fifty shekels of siluer Deut 22.29 and if her father refused to giue her to wife vnto him he was to pay mony according to the dowry of virgins Exod. 22.17 And straightly hath the Lord charged saying Deut. 23 17. Vers 18. There shall not be an whore of the daughters of Israel nor a whore-keeper of the sonnes of Jsrael And in the verse following a whore is compared vnto a dog for â—hou shalt not bring saith the Lord the hire of an whore nor the price of a dogge into the house of the Lord. This sin is next vnto adultery and so placed euery where in the Scriptures both because it is next vnto it in foulnesse before God such as that whosoeuer falleth into the one neuer maketh conscience of the other Many waies is this a most detestable sinne 1. Because indignity is hereby offered vnto Christ the member of Christ being thus made the member of an harlot 1 Cor 6 14.15 for Know ye not saith the Apostle that your bodies are the members of Christ shall I then take the member of Christ and make it the member of an harlot God forbid Know ye not that he which coupleth himselfe to an harlot is one body 2. Because that by no sinne is the body so much wronged as by this vncleannesse wherefore the same Apostle proceedeth and saith Euery sinne that a man committeth is without the body Vers 18. but he that committeth fornication sinneth against his owne body That is actually cutting off himselfe from Christ hereby and dissoluing the couenant with his God For the Lord hath vouchsafed to ioyne vs that beleeue vnto himselfe in marriage now by other sins we offend greatly this our dearest loue and are blemished and made loathsome vnto him so as that he is at the point of cutting vs off but by fornication either spirituall which is with Idols or corporall a man cutteth himselfe off from God 3. Because that by fornication the Spirit of God the Spirit of all comfort is wronged and that extreamly being thrust out of his owne house and temple for your body Vers 19. as it followeth in the same chapter is the Temple of the holy Ghost bought for a price and is not your owne All which being put together or
God as Dauid did of Ahitophel and Doeg who had most notoriouslie expressed their malice and as Eliiah did against the Israelites who had killed the Prophets and broken downe the altars Or before men as Paul doth of false teachers to the Galatians and so doth Peter and Iude giuing them disgracefull names that others might take heede of their company and being infected by them or before themselues in publike as Paul calleth the Galatians foolish Gal. 3.1 and bewitched And Esay the Israelites Princes of Sodome and people of Gomorrah Or lastly Leuit. 19.17 Matth. 18.17 in priuate reprouing offenders for Thou shalt rebuke thy neighbour for his fault and not suffer him to sinne And if hee heareth not thee tell it to the Church saith Christ complaine to the Gouernours of the Church from whom he may receiue due censure But it is offended in making such complaints vpon any either if it be but vpon coniecture and not apparant certainty or in doubtfull actions that may haue a better construction or out of malice or vaine-glory seeking by the disgrace of our neighbour to bring our selues into credit or lastly Iohn 8. being in as great or greater fault our selues for Hee that is without sinne amongst you saith Christ cast the first stone at her And hypocrite cast first out the beame which is in thine owne eye and then shalt thou see more clearely to cast the mote out of thy brothers eye The sin against this Commandement therefore is vniustly to detract from the good name of our neighbour by any meanes Deut. 19.17 First by vniust and false accusations and witnessing before any Iudge If any doth thus the Lord prouided That he should by the Judge bee done vnto as hee had thought to haue done vnto his brother and where it is concealed from men God will be auenged 2 Kings 22. Vniust accusations as in Naboths case against Ahab and Iezabil This is a double most hainous sinne a most high degree of taking Gods name in vaine when in his presence before his Vicegerent the false is witnessed and the height of sinne against this Commandement Secondly by accepting of sleighty witnesse against a man Deuit. 17 6. and the Iudges proceeding hereupon in sentence of condemnation for by Gods positiue law there must be sufficient witnesse of two or three when Pilate proceeded to iudgement against Christ in this case he made himselfe as guilty as the Iewes that falsely accused him Leuit. 19.16 Rom. 1.30 Thirdly by slandering and back-biting for Thou shalt not walke about with tales saith the Lord It is noted as one of the properties of such as are giuen ouer to a reprobate sense to be back-biters and much in complaining against this is the booke of the Prouerbs Such are worse then deuouring beasts and foules making a prey of men euen whilst they liue whereas others deuoure onely dead things Hee that hath an ill name wee say is halfe hanged the back-biter therfore that raiseth an ill name is halfe an hangman to his neighbour poysoning as with dead Cantharides with his venomous tongue the boxe of precious oyntment of his neighbour which is his chiefe treasure and with the sharpe Rasor of his tongue cutteth his throate and pierceth his sides as it were with swords and speares And yet this is a common practise in these miserable daies out of the same fountaine as to send forth the sweet water of blessing God so the brackish water of malediction or speaking euill of our neighbours But so much as thou falsly detractest from thy brothers good name before men is detracted from thine before God in heauen to the razing of it out of the booke of life which he hath written Exod. 13.1 Fourthly to haue a mans eares open to receiue false rumours and tales against a neighbour For Thou shalt not receiue a false tale saith the Lord. The slanderer is as the thiefe he that hearkens to him as the receiuer for if there were not some which delighted to heare and so did giue incouragcement there would be no carrier of tales Gal. 6.1 Prou. 11.13 Fiftly to be long-tongued and bee ready to blaze abroad the infirmities and slips of others for hee that is not carnall like Jsmael after the flesh but spirituall doth restore such by the spirit of meekenes The man of vnderstanding will keepe silence hee is a foole that seeketh thus to disgrace his neighbour He that is of a faithfull heart concealeth a secret hee is a slanderer that discouereth a secret Hard surmises 1 Cor. 4.4 Rom. 2. Sixtly in the heart to thinke and iudge ill of our neighbour without apparant cause or for some infirmities to passe sentence of iudgemēt against any man for Iudge nothing saith the Apostle before the time when the Lord wil lighten things that are hid in darkenes He is made subiect hereby to Gods iudgement that iudgeth another man Vaine-glory Seuenthly to be possessed with vain-glory and self-selfe-loue which is the fountain of all disgrace doing vnto our brother as Eliab Dauids elder brother out of an high conceit of himselfe and of his owne valour made base account of his younger brother Dauid and extenuated his worth When a man is puft vp saith S. Paul hence commeth strife enuy railings euill surmisings 1 Tim 6.4 Prou. 27.2 Wherefore Let another man praise thee saith Salomon and not thine owne mouth Such is the basenesse of a proud minde as that it will build vp the owne credit with the ruines of another mans and varnish it selfe ouer with oyle pressed from anothers credit euen to the vtter spoyling and tearing of it in pieces As he that without conscience seeketh to in rich himselfe out of another mans goods so is he whose tongue runneth ouer the world to rob his neighbours of their good name and to make all other men no body that himselfe onely may bee some body it was a speciall marke wherewith the false teachers amongst the Galatians were branded Against flattery Eighthly to flatter and sooth men contrary to the truth for aduantage praising him that is or may be beneficiall vnto thee or into whom thou desirest to insinuate thy selfe for thine owne benefit when he is not worthy any such praise or when the contrary is true of him As if a man should praise him for liberall which is vainely prodigall or couetous for wise and vnderstanding in such things as wherein hee hath little or no skill for deuout and holy when hee is negligent of holy duties and prophane for discreet when he is Machiauell-like politique for humble and familiar when he is base degenerous for ordering himselfe well in all things when hee doth palpably amisse in many things and like Gnatho in the Comedy swearing it to be true that Thraso saith how false soeuer Flattery is called in hebrew Chalac signifying either blanaus swooth and mollis soft because the flatterer vseth smooth and soft speeches
not thinke ill Now according to the greatnesse of the person offended the offence is to be estimated if it be against a temporall King it is a temporall death if against the eternall King it is eternall death in hell For it is not with God as with man whose lawes if they bee broken yet being of diuers sorts onely such as concerns the Kings person are reckoned to be against his Maiesty others against this or that subiect onely but the lawes of God doe all concerne his royall person and any breach is rebellion as Samuel called the sinne of Saul sparing the Amalekites 1. Sam. 15.23 Rebellions is as the sinne of witchcraft and therefore worthy of death and damnation Quest 109. If no man can perfectly keepe the Law wherefore then serueth it The vse of the Law Answ Of excellent vse notwithstanding is the law of God 1. To humble vs in regard of our miserable estate hereby discouered 2. To beare rule of good life vnto vs. 3. To bee a Schoole-master to bring vs to Christ Explan Seeing the end of the Law now is not the perfect obseruing of it in all things without any faile that the doer might so be counted worthy to liue which is impossible it is needefull to bee considered to what end it now serueth Rom. 7.9 And the first is to beate downe pride and to humble the most holy and best men liuing For I was once aliue saith the Apostle without the Law but when the Commandement came sinne reuiued and being more reformed by Gods grace seeing what by the Law he ought to doe and what through infirmitie hee did Verse 24. he crieth out O wretched man that I am who shall deliuer me from the body of this death And as the Apostle so euery man that hath his eyes open to see into the glasse of the Law and thereby his miserable estate seeth himselfe so wretched sinne being about him to defile him the threatnings of the law before him the flesh behind still putting him forward to sinne aboue him the Lord ready to take vengeance on him and vnder him hell fire the bottomlesse gulfe ready to swallow him vp with the mouth wide open as that hee cannot but ioyne in an holy despaire with the Apostle and condemne himselfe for a most vnworthy wretched sinner And being thus humbled shall he condemne the Law and cast off all care of obedience because it requireth so much more then hee can any way performe Nay hee will the more loue it and admire the perfection of it saying with the same holy Apostle The Law is holy Rom. 7.12.22 and the Commandement is iust and holy and good and I delight in the Law of God concerning the inner man Euen as a student in any Art to the perfection whereof hee cannot attaine such bee the mysteries thereof yet hee is the more rauisht with the loue of it and striueth hard after the perfect knowledge of it and neuer ceaseth He saith not with Esau what is this birth-right vnto mee because hee is tied to an hard taske hereby but with Saint Paul he presseth towards the marke walking that way of good workes which God hath appointed vsing for a rule this holy Law of God Rom. 8. And lastly finding that when he hath done whatsoeuer hee is able he is an vnprofitable seruant worthy of Gods eternall displeasure he is driuen to seeke both meanes of satisfaction for his delinquencies and failes and helpe to doe this hard task vnto which of himselfe he is so vnsufficient and this satisfaction and helpe is the Lord Iesus Christ alone For that which was impossible to the Law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs. Gal. 3.24 And thus doe we see the third and last end of the Law viz. to bee a schoolemaster to bring vs vnto Christ and this schoolemaster is both the Ceremoniall law tutoring and teaching by rudiments and figures as little children those that were not come to full age vnder the Gospell and to vs more principally the Morall Law shewing the great neede which wee haue of a Sauiour and driuing vs vnto him as our onely refuge to be made righteous according to that The law was our Schoole-master to bring vs vnto Christ that we might bee made righteous by faith Quest 110 How may wee bee saued from our sinnes Answ Onely by the bloud of Iesus Christ laid hold vpon by a true and liuely faith 1. Iohn 1.7 Explan Being brought to despaire by the sight of our sinnes in the glasse of the Law and of the horrible punishments due therefore it is necessary that wee now looke for a remedy against so great danger as the cunning Chirurgion when he hath searched a festered soare to the bottom applieth himselfe to the Cure And our onely remedie is the bloud of Iesus Christ according to that comfortable speech The bloud of Jesus Christ his Son cleanseth from all sinne If all Angels and men should haue done their vttermost to deliuer and saue one soule it were altogether vaine they being all finite the punishment by sinne deserued infinite and therfore such as could neuer bee satisfied for by creatures finite but in an infinite time It pleased the Lord for this cause to send his onely begotten Sonne into the world that whosoeuer belieueth in him should not perish Iohn 3 16. but haue life euerlasting And his bloud doth saue from all sinne 1. By expiation 2. By sanctification Expiation Expiation is the satisfying of Gods wrath due to sin by bearing the heauy burthen thereof and this did the Lord Iesus Phil. 2.8 when he abased himselfe and became obedient to the death euen to the death of the crosse when he redeemed vs from the curse of the Law Gal. 3.13 1. Iohn 3.16 being made a curse for vs for it is written Cursed is euery one that hangeth on the tree when in loue he laid downe his life for vs. And thus we are by his bloud saued from sin and damnation hereby deserued euen as a condemned person is saued by some other man dying in his stead If it be demanded whether Christ being the Son of God could not haue saued vs by some lesse suffering than death seeing whatsoeuer he endured was of infinite worth I answer that I take it not to be safe affirming or denying this for if we shal say that he could not we should limit his Almightie power if that he could we should call in question his diuine wisdome wherefore I say that he could not so abundantly haue manifested his loue towards vs any other way but by dying for vs and therefore let it suffice to know that hee haâ—h voluntarily and of his owne accord suffered death to deliuer vs from death and damnation
because they pray not his words which is a harder matter to doe Wherefore to pray these words rightly thou must in some conuenient measure vnderstand them and haue the minde taken vp with them in the vttering the heart still conueying it selfe into the meaning of euery petition which that it may be done there must be vsed good deliberation in him that prayeth Thus if this prayer be said it is well vsed alone or added to other prayers like vnto a wrastler who hauing vsed his best skill and strength to ouercome in his wrastling yet finding the victory getting to bee very hard hee re-inforceth himselfe at the last with all his might force and skill together that he may carry away the prize so the Christian man wrastling as Iaacob with God by prayer in the end re-inforceth himselfe in this prayer that he may not depart vnblessed Two extreames are heere to be taken heed of The one is too much confidence in the words of this prayer often repeated as some Popes of Rome haue granted great pardons to seuen Paternosters and as many Aue Maries said ouer euery day or on some dayes and in some places which is grosse and superstitious The other is too much detracting from this prayer by accounting it no better or not so worthy as a mans owne conceiued prayer which is derogatorie and arrogant Secondly vse this prayer as a forme of direction learning hereby what to aske what first chiefly with what affections and assurance Are not other prayers also to be vsed by vs though differing from this in order yet consonant in matter Yes doubtlesse for otherwise the Apostle Paul in his Epistles would not haue vsed such variety of order and manner in thanksgiuings requests and deprcations for his spirituall children for himselfe for the whole Church nor would the primitiue Christians in their ioynt prayer for the Apostles haue beene so bold as to premise this part of thanksgiuing before their intreating of Gods assistance to the Apostolicall offices as they did when Peter and Iohn being dismissed and charged to speake no more in the name of Iesus they all together prayed vnto the Lord. Act. 4.24 Wherefore though this order bee generally to bee followed yet neither is it alwayes necessary nor yet is it a swaruing from this direction though some of these petitions onely bee asked in our prayers and others bee omitted But the errour is when we goe beyond the rules heere giuen vs doting too much vpon worldly things or hauing proud vnfaithfull or malicious hearts we make our prayers the labor of poluted lippes Why doth the Apostle say that we know not what to aske Quest Rom. 8 26. as wee ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed if this be a perfect direction teaching vs all things Or are we not rather to hold it a generall direction onely for matter and that to be true which hee saith for words we know them not afore-hand wee follow not any set forme of speech but as the spirit giueth vtterance at the time of prayer And so heere commeth to bee enquired what is to be thought of set formes of prayer and whether it be well to vse them It is true indeed wee know not of our selues as naturall men what to aske but the Spirit of God teacheth vs partly enlightening vs by the Word of God and partly stirring vp this heauenly motion in our mindes to pray and long after the fulnesse of Gods grace which is an argument of our full deliuerance from mortality and basenesse into perfect glory of soule and body and this onely is the scope of the Apostle in that place Againe because prayer is the worke of Gods Spirit it may bee hence gathered that all such as haue the Spirit and are regenerate doe and are able in some measure to pray to their owne comfort hauing none other helps of prayers made by men or aforehand deuised by themselues Yet it doth not hence follow that it is not good to pray in set formes of prayer no more that it is not good to haue staires to goe vp into an vpper roome because a man may make a shift to goe vp by a ladder or by some other meanes In publique for the ordinary seruice of God it is needfull there should bee set formes of prayer because it is not certaine that euery Minister of Gods Word hath the Spirit of Prayer in him to teach him and if hee had there would be danger through weaknesses of memory of omitting many things needfull to bee prayed for in the congregation of excursions and runnings out into clauses impertinent and idle in so long prayers and of tautologies and repeating the same things againe and againe to the wearying of the congregation Numb 10.35 Numb 6.24 And thus this heauenly seruice of Prayer should bee vnequally performed according to the inequality of the ministers some Churches hauing men able and sufficient some againe very weake ones and deficient For these causes set formes haue beene vsed anciently in the Church of God vnder the Law Moses vsed the same forme of prayer when the Arke remoued and when it stoodstill by the commandement of the Lord he taught Aaron and his sonnes a forme of blessing the people Rom 16.24 2 Cor 13.13 Dauid made many Psalmes which were formes of praise and prayer to bee vsed publikely as the 104 105.106.107 Psalmes the 90. Psalme was a Psalme for the Sabaoth Vnder the Gospell the first forme of prayer is the Lords Prayer the first forme of blessing is that of Paul The grace of our Lord Iesus Christ be with you all or more fully The grace of our Lord Iesus Christ the loue of God and the Communion of the holy Ghost bee with you all Amen And since it hath beene the custome of Gods Church to pray in the congregation by set prayers If therefore these rules following be obserued I suppose it shall be well Rules of prayer First that all vse the set formes of common prayer appointed in publique Secondly if more speciall prayers are to be vsed before or after the preaching of the word for which no set common forme is nor can well bee appointed that euery man endeauour himselfe hecrein either with words studied and set before or then iudiciously and reuerently conceiued as by the Spirit he is able Thirdly that nouices or such as haue not the gift of well conceiuing prayers vse set formes of prayer deuised by others in priuate Fourthly that such as vse the prayers of others labour to be moued with the same spirit of the Authors as if the wordes did flow from the Spirit in them Lastly that no man stand heere without indeauouring to goe further if hee can pray some set forme but striue to grow to more perfection in this heauenly faculty and to bee able without the helpe of set wordes to make knowne his desires vnto the Lord. If
acknowledge it and to ascribe all honour and glory vnto it whether we speake of thy titles behold thy creatures and works of prouidence or receiue any of thy blessings or whether we be conuersant in the exercises of thy Word and Sacraments or of any other diuine ordinances And againe whereas thy name is vsed as vnholy by prophane worldlings vindicate and deliuer it from such abuses and make vs to stand for the maintenance of thy honour against such And lastly prouide for the preseruation of the same from being vsed as a common thing working in all thy people an holy consent to hallow it together abstaining from all common and base vsage thereof 1. The supplication 3. For the scope of this petition as euery one of the other it containeth a supplication a deprecation and a thanksgiuing The supplication is that we and all the people of God may glorifie the holy name of God in our affections louing him with all our hearts with all our soules and with all our might fearing him aboue all putting our trust only in him in our deuotion with pure minds lifted vp to him only to pray and in our speeches swearing rightly and reuerently by his name and neuer making mention of him but wirh high reueuerence lastly in all naturall and ciuill actions seeing hearing eating drinking labouring recreating buying selling and conuersing and dealing one with another doing these not as men led by sense only but by religion eating and drinking moderately and with thanksgiuing seeing and hearing of Gods works with vnderstanding and praising his power his wisdome and his iustice and mercy labouring and working the thing that is good as in Gods presence recreating with moderation and not according to the sway of voluptuous and vaine minds and in all our contracts and dealings following the rule of iustice and equity in the feare of this great God And this in briefe is commanded by the Apostle Whether yee eate or drinke or whatsoeuer yee doe 1. Cor. 10.31 doe all to the glory of God And if in some of these things onely wee giue glory to God and not in them all we come short of that which wee are here directed to striue after We honour God with our lippes but our hearts are farre remooued from him whilst we performe workes of deuotion outwardly but haue hearts void of this loue feare and trust and liues irregular swaruing from iustice temperance and the feare of God and tongues let loose to curse and blaspheme God or else wee honour men more then God whilst wee follow iustice temperance and sobernesse and speake reuerently of Gods name amongst men but are cold and seldome or corrupt in our deuotion So that this one short petition comprehendeth the three former Commandements of the Law and herein we craue that we may be able to doe whatsoeuer we are therein directed vnto 2. The deprecation The deprecation is against the sinnes in these Commandements forbidden contrary to the duties before spoken of with an acknowledgement of our transgressions and weakenesse through which wee daily offend herein sighing after more perfection and strength of grace Wee acknowledge therefore here our selfe-love and loue of the world feare of men and trust in armes of flesh our corrupt worshipping of God our neglect of his worship our errours in speech to the dishonour of his name cursings swearings periuries neglect of vowes and giuing Gods honour to creatures swearing by them and our errours in action not being moued with diuine meditations beholding Gods works being intemperate in meates and drinkes and not following that iustice and feare of God in our dealings that wee ought to doe and for strength to ouercome all these our corruptions we pray 3. The thanksgiuing The thanksgiuing is for these corruptions mortified and purged and for contrarie graces reuiued and setled to the praise of Gods name when wee find to our comfort that the Lord hath set vp in our hearts some measure of this loue feare trust made vs deuout worshippers of God and reformed in some measure the errours of our speeches and actions in which notwithstanding wee must take heed that wee doe not glory and boast our selues least wee fauour of the proud Pharisie but to giue God onely all the glory 1. Tim. 2.1 Likewise wee praise God here for his grace in other men by whom his name hath also glorie whilest they consent in things together with vs to the honouring of God For this is also commanded as to pray for others so to praise God for others I exhort that first of all prayers and supplications and giuing of thankes be made for all men For this cause of old they that were led by the Spirit of God did praise his name ouer the graues of Martyrs for his grace giuen vnto them shining so much to his glory though since it hath been turned into praiers for them being dead and to them and it is an euident want of the Spirit of God and of the presence of the lying Spirit to maligne such as seeke thus to liue to Gods glory and to discourage them and to speake all manner of euill against them as is the manner of many now adaies seeking by their checkes and taunts to quench the sparkes of zeale which are kindling in the hearts of others especially of vnderlings Out of your owne mouthes shall yee bee iudged yee euill and wicked seruants to the highest seeing with your mouthes ye speak the words of Gods praise for grace in others and with the same mouthes ye pricke their sides as with swords to spill if it were possible all warmth of grace out of them Now all this is in the first petition the supplication wee pray thee let thy name be hallowed the deprecation wee pray thee let not thy name be vnhallowed or haue dishonour done vnto it the thanks-giuing wee thanke thee for disposing vs to the magnifying and giuing glory to thy name for thy grace and goodnesse and so let thy name be hallowed Quest 124 In the second petition what doe you desire Answ That the number of true belieuers may be daily increased that Gods Kingdome of grace may bee enlarged and his Kingdome of glory hastened Acts 2.23 Explan According to the method propounded I consider first the order of this petition it goeth before this Thy will be done to teach vs that no man can rightly doe the will of God and please him vnlesse he be of his Kingdome and deliuered out of the Kingdome of darknesse by faith and the Spirit of Sanctification He shall doe his will indeed as a vessell of wrath being ouer-ruled by his Almighty power as the Deuill doth Gods secret will but not as a vessell of mercy out of a good heart to be accepted as the Angels and Saints in heauen For when the wicked Iewes had crucified the Lord Iesus it is said that they had taken him being deliuered by the determinate counsell and
What we pray for preseruing vs from sin and damnation the first whereof is the spirit of grace for which we haue Dauids example Psalm 51. Establish me with thy free spirit This grace is threefold First light of vnderstanding of the holy Scriptures whereby we are made able to vse them as the sword of the spirit against our spirituall enemies We pray therfore Ephes 6.17 that when we are tempted we may be able to handle this weapon as our Lord did cutting off the weapons vsed against for sin 2. Stedfastnes of faith whereby as by a shield the fiery darts of the Deuill are repressed and kept from hurting vs which also is of vertue to purifie the heart 3. Patience in bearing any crosse or affliction whereby wee are tempted at any time that in stead of sinne the issue thereof may bee hope according to that of Paul Tribulation bringeth forth patience Rom. 5.3 patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts 2. We pray for the helping hand of the Lord to turne euil into good vnto vs according to the experience of former times Rom. 8.28 Wee know that all things worke together for the best of those that loue God that are called of his purpose That in the middest of temptation wee may haue the comfort of the Apostle vnto whom praying against temptations it was answered My grace is sufficient for thee 2. Cor. 11.10 for my power is made perfect through weakenesse For though wee be tempted and euill be intended against vs yet the Lord who can raise light out of darkenesse can turne this very euill into good vnto vs whether it bee distraction of mind sicknesse of body priuation of any member or sinne it selfe And this he doth Euill turned into good how First by humiliation and casting vs downe vnder and for these things as Nebuchadnezzar the proudest and Saul the bloudiest persecutor yea when through the aboundance of reuelation hee was ready to bee exalted aboue measure hee hath a check hereby giuen vnto him to keepe him downe Secondly by alienating and estranging our affections from the world and worldly things whilest the Lord doth hereby mingle wormewood and gall as it were with them euen as nurses do towards their children to weane them from the dugge Psal 119.71 Thirdly by framing to more carefull obedience for the time to come as Dauid acknowledgeth Jt is good for me that I haue been afflicted that I may learne thy statutes euen as scholers that haue been beaten for their faults or spent their time passed negligently are afterwards the more carefull and industrious 1. Cor. 11 28. Fourthly euill is turned to our good by preuention the Lord punishing vs in this world that wee may escape in the world to come as the Apostle teacheth to the Corinthians 3. We pray for euerlasting life that God for his mercies sake would bestow this good of all goods vpon vs in regard of which all the things of this world are but as a messe of pottage as drosse and dung Heb. 12 16. Phil. 3.8 other things being common to the Reprobate and to Gods peculiar people this is the right of the first borne other things bringing a little ioy with much sorrow this infinite ioy free from all sorrow other things being temporall and momentary this eternall and euerlasting 3. The thanksgiuing is for Gods spirit of grace making vs in any measure to resist sinne and purging vs thereof for the good arising to vs by temptations for deliuerance from the punishments by our sinnes deserued and for part giuen vs in the inheritance immortall and most glorious So that Leade vs not into temptation is as much as if more expresely the deprecation and to euill insuing thereupon the supplication Giue grace that wee may not bee preuailed against but haue power to resist all temptations and be finally crowned with glory the thanksgiuing thou hast not led vs into temptation but assured vs of finall deliuerance from hell and death blessed be thy name therefore Quest 130. Wherefore serueth the Conclusion For thine is the Kingdome c Answ It is added as a reason of all the Petitions to strengthen our faith that God being both able and willing doth grant all our requests made vnto him in the name of Christ and therefore in the end we put to a note of confidence and say Amen Explan Here we haue also to be obserued the order the sense and the scope of this conclusion 1. For the order it followeth all the Petitions and containeth a kind of promise to giue glory to God and to bee thankfull our requests being granted whence wee learne that it is necessary to obserue the Lords dealing towards vs when wee haue called vpon his name how graciously he heareth and helpeth vs that out of a speciall apprehension of his former mercies wee may build assured confidence of future and be duely thankfull to his holy name Thus Dauid kept a Register of the Lords dealing towards him and is confident against the Giant Goliah and for thankfulnesse it is required as much as prayer Psal 50.14 Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie me thou shalt remember this as thy duty hauing receiued deliuerance to note it and to be thankfull Pray continually and in all things giue thanks thus did Moses 1. Thes 5.17 Deborah Barak Samson and all the faithfull The not obseruing of Gods mercies granted at our request blunts the edge of our zeale this way and causeth that the Lord hath none but a formall thanksgiuing at our hands which is abominable it maketh vs without confidence and feruency triuiall and idle in our prayers euen as an idiote or senseles man that hath not reason to know note and acknowledge his benefactors and such as doe for him 2. For the sense of the words Thine is the Kingdome that is both generall ouer the world and speciall ouer the Church and chosen neither is there any kingdome but is ruled by thee as by the supreme constitutor and appointer thereof and in this faith doe we pray vnto thee submitting our selues as thy subiects and liege people The power that is the Almighty power whereby thou art able to doe all things whatsoeuer thy people aske and beg of thee there is nothing out of thy power neither life nor death things present nor things to come no power can withstand thee either of men or Diuels but thou art able to doe for vs mauger them all wee are without all power and might in our selues to help our selues wee know not what to doe but our eyes wait vpon thee And the glory that is thou doest so moderate thy Kingdome and power doing good to all thy people that thou art the most glorious King and most excellent not strange to thy subiects suing vnto
either way there is nothing but iudgement with out mercy If if bee demanded here whether it bee not a sinne in the Minister to admit such to the holy Communion Matth. 7.6 I answer if any be euidently knowne to be such and wil not promise amendment he that receiueth him giueth that which is holy to doggs and casteth pearles before Swine If otherwise there be a shew of penitency man that cannot see into the heart may admit of him If it should seeme that without difference the wicked as well as the godly are to bee admitted to this holy Supper without difference putting seeing that Iudas was admitted by the Lord. I answere that it is most probable that Iudas was gone out before seeing Matthew and Marke doe speake of his going out immediately after the sop before the holy Supper began vnto whom consenteth Iohn Chap. 13.30 Secondly if it bee granted that hee was present yet this example proueth nothing to this purpose for Iudas was not yet detected his treason was onely in his heart not in action that followed afterward Moreouer how can the minister giue the Lords body to him that is appointed by the Lord to be giuen ouer to Satan for as it was with the incestuous person against the Corinthians 1 Cor. 5.5 so is it with euery notorious scandalous liuer he is vntill repentance to bee put from the communion of Gods people Thus we see what a maze or labyrinth sin doth bring men into in danger they are by comming and in danger by not comming to the Lords Table Quest 139. What may a man doe then in this case Answ He must humbly sue vnto God for the pardon of all his sins to strike his hard heart that he may melt into teares for them and constantly cleaue to his commandements and if there be any dissention he must goe and be reconciled to his brother Explan So gracious is our good God as that when wee are brought into desperate straights and wildred so by sinne as that we know not which way to get out hee holdeth forth the thread of his mercy by the helpe of which wee may come into the right way againe Like vnto Ahashuerosh his scepter stretched out towards his beloued Hester when shee was intangled with danger euen so is the Lords Scepter euer held out vnto vs that in the name of his Sonne we may come vnto him though wee be most wretched sinners Aske saith hee and you shall haue seeke and you shall find knocke and it shall be opened vnto you This is the gate or scale of Heauen which Iacob saw hither wee may come being thus beset with sinne and find mercy to bee deliuered and made welcome to the Lords Table If it bee said but can I being thus in my sinnes pray to bee heard seeing that God heareth not sinners and the sacrifice of the wicked is abomination to the Lord I answer was not the Publican likewise in his sinnes and yet hee prayed and was heard and iustified and did not the Thiefe vpon the Crosse likewise So that wicked men praying out of a desire to bee made repentant and to bee brought to amendment grieuing that they are so hard-hearted and without faith are heard in their prayers neither is this against the places before alleaged for the wicked whom God will not heare are such as delight in sinne and are without all care of amendment resolute in sinning Quest 140. What ought a man to doe at the Lords Supper Answ He ought thankefully by seeing and receiuing the outward signes to remember the inward graces of God towards him Quest 141. What are these graces Answ First the Lords giuing of his Sonne Iesus to death for vs set forth by the Ministers taking of the bread and wine breaking and powring out and offering it to vs all Secondly our neare vnion vnto Christ and how we haue all our spirituall foode from him set forth by our taking eating and inward digesting the bread and wine that becommeth nourishment vnto vs. Thirdly the neare vnion that God hath made by Christ betwixt all the faithfull set forth by the same bread being made of many graines of corne and by the same wine being made of many grapes Expl. I shall not need largely here to intreat of these meditations which hath been done already onely the Communicant that commeth to the Lords Table is to bee aduertâ—sed that by no meanes he bee there an idle beholder of things done but a profitable ponderer of all circumstances to stirre him vp to greatest thankfulnesse vnto God for so great benefits In which that hee may bee holpen let him first herein consider Gods admirable loue in giuing his Sonne to death for his sinnes his holy body to be broken and his pure bloud to be shed for without Gods giuing of his Sonne to the cursed death of the Crosse all the power of the Scribes Pharisees and high Priests was not able to doe it Wherefore he saith I lay downe my life for my sheepe and no man taketh it from me but J lay it downe of my selfe Euen as if a man being condemned to die another most louing friend should lay downe his life and suffer for him Oh how thankfully were this loue to be remembred and with what praises to bee celebrated as being vnmatchable by any loue that euer hath been seene amongst men for a deare friend there hath been in many ages one amongst many Kingdoms of the Latines one amongst many of the Grecians that haue offered to die for their friends but for their enemies neuer any Lord therefore should the soule of euery Christian say I offer againe vnto thee mine own self soule body to serue thee and my old nature to be killed and slaine with al the concupiscences thereof though neuer so deare vnto me for thou hast offered thy deare sonne for mee and vnto me without any desert of mine and for this cause art most worthy of all honour and thanksgiuing Secondly let the Communicant consider of Gods admirable loue in vniting him so neare vnto his Sonne and through his sonne vnto himselfe and in feeding him from heauen with such comforts without which his soule must needs bee hungerstarued and perish Iohn 17.21 This was Christs prayer vnto the Father that we might be one with him that they may all be one as thou O Father art in me and I in thee that they may be also one in vs and this did he my stically in this Sacrament shadow out vnto vs. When Dauid was offered the Kings Daughter and to be the Kings Sonne in Law Who am I said he that I should be Sonne in Law to a King and who am I should the Communicant say that I should bee made one with the King of Heauen Most vnspeakable O Lord is thy loue towards me that thou shouldest haue such respect to so poore a worme to raise me out of the dust to sit with thy Christ Rom. 8 1â—
of so great dignity to be so ioyned vnto him that I should be made coheire with him of the heauenly Kingdome How can I doe lesse then put away all basenesse of mind whereby I cleaue to the world and the flesh and bee like minded to my deare Sauiour to whom I am ioyned in fellowship though most vnworthy being holy as he is holy It is also to bee considered how our soules are fed heere euen as the Israelites with Manna from heauen in the wildernesse where they must otherwise haue perished and as Dauid flying from Saul by Abimelech with the hazard of his owne life so God spared not his sonne but gaue him as bread from heauen vnto vs without which wee must needs haue perished for euer and in our greatest need that wee might haue strength to flie away from the danger of Satan inraged against vs he spared not though with the hazard of his life to giue vs the true Shew-bread Oh how should my heart be affected towards thee O Lord therefore and resolued to abide alwaies with thee vowing with Dauid to Abiathar Hee that seeketh my life shall seeke thy life also those that are thy enemies shall be mine and as if they hated me Thirdly let the Communicant consider of the neere vnion that the Lord hath made by Christ betwixt all his Saints into the which hee is also receiued that faithfully partaketh of the Lords Supper which should effectually suppresse all exorbitant affections and worke an holy loue in him as towards members of the same body Quest 142. What is to be done after the receiuing Answ We must meditate of the Couenant of new obedience with the Lord renewed by this Sacrament that we may be more carefull to performe this obedience and to flee sinne and vice all the dayes of our life Explan The receiuing of the Lords Supper is not a transient holy duty as it is by most men vsed who put some holinesse vpon them for the time afterwards returning as the dogge to the vomit and as the swine to the wallowing in the mire but it is a sealing of couenants betwixt God and his people and the grace of God for the pardon of all our sinnes and our dutifulnesse to God in forsaking all our old sinnes and liuing according to his holy lawes For as God doth hereby giue himselfe vnto vs to become our God and gracious Father so we giue our selues vnto God to become his people and obedient children There be these two parties in all couenants otherwise they cannot stand something assured and giuen and something taken and receiued therefore So betwixt Princes and Subiects the Prince giueth and assureth his care in ruling and prouiding well for the good of the Subiect hee receiueth tribute custome and obedience so betwixt masters and seruants betwixt sellers and buyers lenders and borrowers In like manner in this Couenant God for his part assureth and giueth himselfe to be our gracious God forgiuing all our trespasses and on our part he must receiue tribute subiection and obedience otherwise the bond is forfeit and if it hath bin so once twise or often and the forfeit hath not yet been taken take heed of the next time for if thou still remaine vnreformed not better keeping couenants hauing renewed them so many times there is no hope for thee to bee dealt withall but as with a desperate person that thou shouldst suddenly be deliuered to some infernall spirit the Taylor and so be imprisoned in Hell whence thou canst neuer come out againe If thou hast therefore neglected to pay God the duties of praise and prayer of obedience and performance of holy duties both publike and priuate now bee negligent no longer but be rather officious redeeming the time with double diligence if thou hast loued and liued in sinne and disobedience keepe couenants by feare of offending any more hereafter and if thou hast no way answered that loue which the Lord tieth thee vnto towards thy neighbour for his owne sake but hast hated such as haue shewed any enmity against thee for offences hast been vnaduisedly prouoked and through an immoderate loue of thy selfe and of the world hast denied food vnto the hungry and hast sought to beguile thy neighbour learne of Christ to be meeke and gentle in holinesse follow Paul as he followeth Christ and for bounty imitate Zacheus conuerted giuing liberally to the poore and satisfying where thou hast done wrong to any man for thus and thus onely mayst thou haue comfort of the Lords Supper and shalt in his good time sit downe in the Kingdome of Heauen and be feasted with Abraham Isaak and Iacob for euer and euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Appendix to the Catechisme FOrasmuch as the holy Scriptures are the ground and foundation of all diuine Teaching and it auayleth not a little for setting men in the Trueth to vnderstand rightly both which bee the Bookes of holy Scripture and how wee may bee assured that they are the Word of God and by whom and how this Word is to be preached and heard for our further building vp in grace I haue thought it expedient here to annexe these short Questions and Answeres following Quest 143. What is the Word of God Answ Whatsoeuer is contained in the books of the old and new Testament and not any other bookes or writings whatsoeuer Quest 144. How many and which are these Bookes The Books of Canonicall Scripture Answ The Bookes of the Olde Testament are twentie and seauen Genesis Exodus Leuiticus Numbers Deuteronomie Iosua Iudges Ruth the first and second of Samuel the first and second of the Kings the first and second of the Chronicles Ezra Nehemiah Ester Iob Psalmes Prouerbs Ecclesiastes Song of Songs Esay Ieremiah with his Lamentation Ezechiel Daniel and the Booke of the twelue small Prophets The Bookes of the New Testament are twentie and sixe Matthew Marke Luke and Iohn the Actes of the Apostles the Epistle of Paul to the Romanes the first and second to the Corinthians to the Galathians Ephesians Philippians Collossians the first and second to the Thessalonians the first and second to Timothie to Titus to the Hebrewes the Epistle of Iames the first and second of Peter the first second and third of Iohn the Epistle of Iude and the Reuelation of Iohn Quest 145. Are not the other Books called Apocryphall part of the Word of God also as Esdras Tobit Iudeth c. Answ They are not bookes properly called Canonicall but are annexed to the word as being full of good instructions and histories declaring Gods wonderfull prouidence ouer his people Israel Explan Diuers haue beene and are the errours of men about Gods Word some denying diuers parts of the Old and New Testament to bee his Word and some Canonizing other writings also Concerning the first some detestable Heretiques haue receiued none for the word of God but the fine Bookes of Moses as the Sadduces some none but the New Testament as the
thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS
were vnder age but in the new as in the Churches riper age we haue onely generall rules according to which we are to be ordred in all particulars Rule 1 Rules of circumstance vnder the Gospel Matth. 3.15 1. Cor. 14. First all things are to be done in order and not confusedly the author of this is Christ Iesus when as he offereth himselfe to be baptised of Iohn vrging him to doe it for orders sake for thus saith he ought we to fulfill all righteousnesse and Saint Paul teacheth the same concerning prophesying that one onely should speake at a time and the rest be silent till that he had vttered all which he had to say Hence it appeareth that all disorder about Gods seruice is a fault not to bee tollerated either in vndue comming to Church or going out or walking sleeping talking or by Haukes doggs or vnruly children which breed a confusion in the congregation or when any shall presume to teach or administer the Sacraments publikely without a calling Rule 2 Secondly all things must bee done in greatest humilitie and highest reuerence towards him whose seruice it is when any preach or pray or ioyne with others in these duties men must be vncouered women must bee couered not onely in praying but also as I thinke yet herein I referre to the laudablest custome of our Church when the Word of God is read 1. Cor. 11. for this is the preaching of the Prophets and Apostles who were infallibly guided by the Spirit of truth The Thessalonians are commended for this that they receiue the word as the word of God 1. Thes 2.13 Acts 20. Paul with his company is noted to haue kneeled in prayer euen vpon the bare ground and ancient Christians to haue stood bare-headed all the time of their being in the Church Which reproueth greatly our irreuerence either of Ministers in reading or preaching as if they were vttering table-talke or of people in sitting at the time of prayer lying along sleeping or proudly behauing themselues any way the Turks shall condemne them through the reuerence which they vse to the Alchron of Mahomet And this seemeth to me to iustifie our reuerent humble receiuing of the holy CoÌ„munion with the most submisse gesture of kneeling which many impugne but without sufficient ground It mattereth not that Christ sat he sat also preaching but we stand and I am perswaded if wee should kneele and the people kneele in hearing to expresse our vnworthinesse about these holy things though we differed from the Apostles and Christians of the Primatiue Church wee should not offend at all Rule 3 Matth 6.1 Thirdly all things are to be done without shew of vaine-glory for this was the great fault of the Pharisies and Christians are warned to take heed of it in their praying fasting and giuing of almes wee are not to desire to be seene of men that we may haue their praise but in our priuate deuotion to be most priuate and in publike not to affect notoriety by exceeding the rest of the congregation in sighing groning knocking the breast c. Rule 4 1. Cor. 13. Fourthly all things are to bee accompanied with loue to our neighbour and zeale for Gods glory for without loue whatsoeuer we doe is as a sounding brasse or tinckling Cimball if zeale be wanting and we be luke-warme we shall be offensiue to the Lords stomacke Reuel 3. and hee will spue vs out of his mouth Wherefore if the minister shall preach coldly or the people heare coldly if they shall together be luke-warme in prayer and praise giuing to the Lord there will be a sacrifice indeed but for want of the fire of zeale vndrest and such as the Lord cannot digest Therefore let Paul his zeale and Peters and Steuers bee imitated by ministers Acts 17. Acts 2. Acts 7. Nehem. 8.6 by burning in the spirit against grosse abuses by earnest exhorting to repentance with most effectuall words and by reprouing with all boldnes the gain-sayers of the truth and let the zeale of the godly in Nehemiahs time bee imitated by our people by giuing the greatest and most heedfull attention by lifting vp the hand in prayer and adding to the Ministers petition Amen Amen Rule 5 1. Thes 5.22 2. Cor. 6 17. Fifthly all things are to be done without shew of idolatry according to that Abstaine from all appearance of euill and Touch none vnclâ—aâ—e thing and yee shall be my sonnes and daughters saith the Lord. Therefore of old the Temple was garnished without images and newly the Lords supper made of naked elements Which if it be so how can the Church of Rome be excused being full of representations of heathenisme and in the very Sacrament hauing the image of a Lambe vpon their wafer Cake If any scrupte shall arise hereupon touching the Crosse Copes and Surplisses vsed in the Church of England It may well bee said that they were vsed in the Churches purity and had not their beginning from religion corrupted and so are not resemblances of things meerely naught but first good afterwards peruerted So that if it be replyed that when these things are vsed there is an outward face of Popery I may aswell say in like manner of Gods ancient Catholike Church Euen as when the people of Israel had sacrificed to Molech and other Baals such as afterwards did offer sacrifices vnto God made some resemblance of their abomination for that both offer sacrifice and consent in some ceremonies yet it followeth not that their sacrificing is vnlawfull because that is cut off which maketh it naught so when these things are vsed in our Church it followeth not that they must be naught for some ill resemblance because that is cut off which made them naught they had them yoaked with idolatry and superstition we with the truth Quest 61. Whence is the reason of this Commandement taken Answ Partly from the punishments to be inflicted vpon such as breake it vnto the third and fourth genera ion and partly from the benefits to be bestowed vpon such as keepe it vnto the thousandth generation Reas 1 Reasons of this Commandement of two sorts 1. of terror 2. of comfort Explan The reasons vsed to perswade to the obedience of this commandement be of two sorts the first of terrour the second of comfort Their estate is most terrible whosoeuer they be that dare to offend here the Lords iealousie is kindled against them and hee will punish both them their children and their childrens children after them Their danger is set forth by three degrees First their sin is such against the Lord as his sinne is against a iealous husband that violateth his wiues chastity no price will appease an husband thus prouoked but he will kill the adulterer and as greatly incensed is the Lord against those that commit idolatry it is spirituall adultery the Lord had married them vnto himselfe Hosh 2. that like a good and obedient spouse