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
kept holy from yeare to yeare continually And Judas Maccabeus 1. Mac. 4.59 after that he had purged the Sanctuarie and set vp a new Altar ordained that the remembrance heereof should bee continued with ioy by keeping a feast Dedication eight dayes together from yeare to yeare which feast Christ himselfe graced with his presence Ioh. 10.22 23. preaching in the Temple that he was the true Shepheard and that he did giue vnto his sheepe that heard his voice and followed him eternall life Leuit. 23. Thirdly because the Lord himselfe howsoeuer hee hath said Sixe dayes shalt thou labour yet vpon iust occasion hath set apart some of these at certaine times of the yeare to be kept holy as for the feast of the Passeouer of Tabernacles and of first Fruits that there might bee then a more speciall remembrance of the great benefits bestowed at those speciall times which the Magistrats his Vicegerents following to their great commendation as further occasion was offered doe plainly shew that it is not only lawfull but requisite that it should be thus in all ages amongst the Lords people And thus much for the confirmation of the first Secondly I say that as the setting apart of some of the weeke dayes is lawfull and commendable by examples vnder the old Testament so it is much commended by the practise of the pure and vncorrupted times of the new Testament It is well knowne to such as are but meanely read that the feast of Easter and Whitsontide when Christ arose againe and when the Holy Ghost descended and the feast of the Ascension Natiuitie and Circumcision of Christ were obserued in the Primitiue Church soone after the Apostles time and not long after there were added vnto these the Apostles dayes Jeron Gal 4. and then of some singular Martyrs betwixt whose daies there was yet this difference the Apostles were kept in all Churches these onely where they suffered all which Ierom testifieth in his Commentary vpon the Epistle to the Galathians chap. 4. Adding there further that then the histories of their liues and deaths were read and their godly examples commended vnto others after all which this prayer was added Concede O Deus vt quorum natales celebramus eorum virtutes imitemur Grant O God that we may imitate their virtues whose birth-daies we celebrate Now although antiquity is not sufficient of it selfe to iustifie this or that obseruation yet next vnto the Holy Scriptures it is to be reuerenced according to that of Augustine Post sacras Scripturas Aug. Tom. 2. Epist 118. ea nobis sunt obseruanda quae vel ab Apostolis profecta esse per traditionem vel a vniuersalibus consiliis definita esse iudicantur Those things are of vs to be obserued next vnto the holy Scriptures which are iudged to come from the Apostles by tradition or to haue bin defined by generall Counsels New holy dayes rightly made Thirdly I say that to set apart any day to prayer thankesgiuing c. without iust cause is superstitious and if for the honouring and praying vnto any Saint it is idolatrous for neither God nor good men haue thus made any holy dayes A iust cause is therefore 1. When any great benefit and extraordinary Cause 1 hath been bestowed for which it were grosse ingratitude not to haue a solemne time of praising God Such was the bringing of Israel into the land of Canaan which they were euer thankfully to remember at the feast of first fruits and such is the Natiuity Resurrection and Ascension of Christ the comming downe of the Holy Ghost the stirring vp and sending of the Apostles to plant the Churches of the Gentiles which is a bringing of them into spiritual Canaan to partake of the hony and milke flowing there 2. When any great and wonderfull deliuerance hath been Cause 2 wrought such was the bringing of Israel out of Egypt their deliuerance from Hamans bloudy plot and from Gorgias vnder Iudas Macchâ—beus so that the Temple was cleansed and the Altar repaired for which they kept the Passeouer the feast of Purim and the Dedication and such haue been our deliuerances from the Spanish Nauy from the Gun-powder Treason and Gowries Conspiracy for which we are to continue solemne times of praising the Lord. Cause 3 3. When some great danger is vrgent vpon a people or imminent Ioel 1.14 and hanging ouer their heads thus Ioel hauing foretold of a famine to come calleth for a fast and a solemne assembly Ionah 3. and the Nineuites when Ionah threatned their destruction hauing onely the light of nature to guide them kept solemnely three daies together fasting and crying vnto the Lord for mercy And thus haue our Magistrates godly prouided that there should be solemne publique meetings for humiliation in our great danger Anno 1588. And in the time of famine and pestilence and it were to be wished that before we bee againe pressed with the like or greater iudgements which our sins cry for some times were solemnely appointed for the pacifying of Gods wrath towards vs. Cause 4 4. When any other speciall occasion is offered for the glory of God and the edification of the Church such as bee the daies dedicated to the memory of the most worthy Saints and Apostles of Christ the remembrance of whose holines miracles and excellency reuiueth the right-affected Christian to the glorifying of God who hath so wonderfully endued men with his grace and to a zealous imitation of them in their holines and integrity Out of these cases to appoint holy daies is altogether without warrant from the Word of God and the practice of purer times and if they bee multiplied to the hinderance of the poore Labourer ouer-much from his labour and to the ouer-hooding of mens consciences they are a bondage against which the Apostle inueigheth saying How turne yee againe to beggarly and impotent rudiments Gal. 4.9.10 whereunto as from the beginning yee will bee in bondage againe Yee obserue dayes c. Obiect 1 If it bee heere obiected that this cannot stand with the Lords precept Six dayes thou shalt labour Sol. I answer that this precept must not nor can bee simply vnderstood but conditionally vnlesse the Lord shall call vs to publike duties of holinesse vpon any of these dayes otherwise the Lord himselfe had amisse appointed some of these dayes yearely afterwards for holines and godly magistrates of old had been much to blame Obiect 2 If it be further obiected that thus dayes appointed by men shall also become Sabbaths and of as great account Differences betweene holy dayes and Sundayes as the Lords day I answere God forbid for yet there is great difference betwixt the Lords day and dayes appointed by men First in regard of the stricter kind of rest required vpon the Lords day from which there is more liberty vpon other holy daies insomuch as now wee may lawfully goe or ride iourneyes keepe markets or faires and
also doe the more priuate workes of our callings so that we obserue the times of publike meetings and giue no scandall to our brethren nor offence to our Gouernours Secondly in regard of more free recreations in which wee may now exercise our selues all waies excepting the times of publike prayer Thirdly in regard of speeches and thoughts out of the publike times we may in some conuenient sort and measure talke of our worldly affaires and deuise in our thoughts for the best for them If any doe otherwise esteeme ordinary holy daies appointed by men hee doth derogate from the dignity of the Lords day as they of the Church of Rome which make more account of some Saints dayes then of the Lords day it selfe and are more carefull then to exercise their deuotion and tyrannise in their strict censures more remisse and licentious vpon this most holy day Quest 81. What is the sinne by this commandement forbidden Answ All prophaning of the Sabbath day Which is first by doing workes that are not of present necessitie by iournying by idle resting or absenting our selues about worldly businesses from the publike duties of Gods seruice Secondly by forgetfulnesse of the Sabbath vpon the sixe dayes by which wee often bring vpon our selues a necessitie of prophaning the same Thirdly when being parents or gouernours we leaue our children pupills and seruants to their owne liberty vpon this day Labour on the Sabbath Explan The sinnes against this Commandement I referre to three heads the first whereof is a direct and the greatest prophaning of the Lords day 1. For labour vnlesse wee be necessarily called heereunto such as it is only then when it is a necessary worke of mercy as hath been already shewed it is the most direct breaking of the Sabbath and taketh away the very nature of it because the Sabbath is the rest And how great a sinne this is the Lord hath sundry waies made knowne vnto his people the Iewes Which motius though they bind not vs in the same rigor as the Iewes were of old yet they are a good inducement to vs to stirre vp our reuerence vnto Gods ordinance and our care to obserue the Christian Sabbath though not in any ceremonious degree of stricktnesse yet in conuenient decency and sequestration of our selues such as may stand with Christian liberty How close the Iewes well held by God to the precise obseruation appeareth Reas 1 1. By his seuere poenall lawes against all labour though neuer so honest Exod. 31.15 and lawfull in it selfe Whosoeuer doth any worke vpon the Sabbath shall die the death Reas 2 2. How much the Lord is displeased with working vpon this day is made knowne by his iudgements executed vpon some in their prophane working He that gathered stickes was stoned to death the Israelites were held captiue in Balon seuenty yeares for their working vpon the Sabbaths Numb 15.32 Ier. 25. that the land might enioy her Sabbaths and sundry examples tending to the same purpose haue been already brought amongst the arguments for our Sabbath which I spare to repeate referring the reader thither 3. How displeasing to the Lord it is to worke vpon this day appeareth by his prouidence for the rest heereof rather then any worke should be done euen about their daily food he sendeth the Israelites Manna enough for two dayes the day before the Sabbath Exod. 16. and whereas at other times the Manna would putrifie and be full of wormes if they kept any of it vntill the morrow after they had gathered it now they did keepe it sweet and good all the next day Reas 4 4. The working vpon the Sabbath hath been at all times condemned by all good men endued with Gods Spirit Moses is most earnest in many places against it Nehem. 13. Nehemiah threatned to punish the Merchants that came to Ierusalem to sell their wares vpon the Sabbath dayes and Esay Ieremy and the rest of the Prophets doe all of them put to their helping hands to roote out this sinne of working vpon the Sabbath day Wherefore if thou makest conscience of stealing because the Lord hath forbidden it make conscience also of doing the workes of thy calling vpon the Sabbath because God hath so strictly forbidden it so seuerely iudged it so carefully prouided against it and stirred vp so many holy men to beate downe this grosse abuse 2. For iournying I shall not need to adde any thing because it hath been specially intreated of already what iourney is allowed and what a breach of the Sabbath Only wee may take with vs this one memorandum that the Lord hath so precisely forbidden trauaile as that he hath charged Exod. 16.29 Tarrie euery man in his place and let no man goe out of his place vpon the seuenth day viz. about his worldly vnnecessary busines though it may seeme vnto thee to bee time gained so that thou shalt not bee hindred now from thy worke vpon the weeke day or though it may seeme otherwise to redound to thy benefit Let them consider this that forecast to make their iourneyes specially vpon the Lords day surely this wisdome commeth not from aboue but from the deuill whose thou art Iohn 8 44. whilest thou doest his will 3. For idle resting and sitting at home all day or most part of the day Idle resting when others assemble themselues to the worship of God or sleeping and lying longer in bed in the morning so that a man cannot prepare himselfe fitly and come in due time to the place of Gods publike worship this is also a most vnworthy vsage of a mans selfe vpon the Lords day He that doth thus like the vaine eccho resoundeth the last word of the Lords precept Thou shalt Sanctifie the Sabbath taking onely Sabbath an idle resting vnto himselfe and therefore as idle watchmen appointed ouer Gods people that see the enemy comming and danger at hand yet doe onely sit still and behold it but sound no trumpet to giue them warning shall be so farre from any reward of their office that the peoples bloud shall be required at their hands so these idle Sabbath-keepers shall be so farre from the blessing attending vpon such as sanctifie a Sabbath as that they shall bee called to account for this pretious time lost through their idlenesse and the vsurpation of that to their owne ease which they were bound to spend to Gods glory Let all therefore that would consecrate this day as glorious to the Lord flie this idlenesse and learne of Nehemiah to rise early in the morning at the least in their hearts to sanctifie the Lords day and duly repaire whilst God inableth to the place of publike meetings otherwise to keepe holy-day at home as his infirmities permit 4. For absence from the publike duties there bee many that content themselues to sit at home Absence from Church and reade some good prayers and other good bookes especially if the weather be but a little
killing of Christ Act. 8.1 though hee washed his hands and â—aul vnto the killing of Steuen 3. He that concealeth as is set downe in the case of a man found slaine whose murtherer is vnknowne the Elders of the City nearest shall purge themselues of the guilt of this bloud by washing their hands and saying Deut. 21.7 our hands haue not shed this bloud neither haue our eyes seene it so that if any had seene it and not reuealed the murther hee had made himselfe guilty of murther Now this murther is so odious before God as that hee which doth it must die without any fauour yea Exod. 21.14 if he flieth to the Sanctuary he shall be pulled away from thence for thou shalt take him from mine altar saith the Lord and put him to death Whence we may see how great the Popes presumption is in giuing pardon for grosse murders to such as flie to any popish sanctuary 1 Murther a most grieuous sinno But iustly hath the Lord appointed this seuere punishment first because murther is the destruction of a little world as man is rightly called wherein the wonderfull wisdome power and mercy of God doth as much appeare 2. Because it is the defacing of Gods image which is in euery man betwixt which and the clipping of the Kings coine hauing his image there is no comparison 3. Because it is an incroching vpon Gods office to whom alone it belongeth to cal men when it pleaseth him out of this world 4. Because it is the greatest breach of loue and peace and so the greatest sinne against man Iohn 8.44 Gen. 4. Whence it is that Christ entitleth the Deuill a murtherer as by his proper name and how secretly soeuer murther bee committed it is noted aboue all other to be a crying sinne Cains murther cried to Heauen against him The Egyptians murther made amongst the Iewes children cried against them The sin of the rich denying the hire of the poore cryed to Heaven and this is a kind of murther also Iames 5.4 in these places we reade of sinnes that are crying for vengeance to shew that murther of all sinnes is the most crying sinne so that the murther shall not rest but if man reuengeth not God will if man cannot know it God will make it knowne sometime making the dead body to bewray the murtherer somtime the birds and sometime the murtherers owne conscience And hitherto of the head sinne against this Law 2 Against quarrelling A second sinne here is the next degree vnto murther all iniury done vnto our neighbor tending to the preiudice of his life 1. By striking and fighting in priuate vniust quarrelling whereby it commeth to passe that an eye or tooth is lost the head the face or the arme is bruized or broken or some other part of the body hurt The Lord prouideth for the punishment hereof Eye for eye tooth for tooth Exod. 21.24 hand for hand and to pay the charges of the party stricken during the time of the healing 2. By grinding the faces of the poore in selling and letting without all conscience in diminishing their hire or in taking their meanes away from them this is also called oppression Esay 1.15 by which rich mens hands are filled with bloud and such an oppressing bloudy sin as that it shall escape no more then actuall murther when the poore cry out vnder this burthen Exod. 22.24 the Lord threatneth that his wrath shall be kindled and he will kill them that vse it 3. By vsing any outward meanes of impairing our neighbours life or health as if the Phisitian or Chirurgion shall deale falsely with his patient giuing him rather things against then for his health that he may be the longer vnder his hands or hauing no skil or but little shall pretend skill sufficient and so keepe him to the indangering of his health and life from such as bee more skilfull and likewise if the Apothecarie through a greedy desire of gaine or by neglect shall giue one thing for another vnwholsome improper ingredients in stead of the prescribed here is not only a wicked deceit but a degree of murder And as it is in regard of others so also is it in regard of a mans owne selfe if he shall by any meanes willingly impaire his owne health rather choosing to indanger his life in time of sicknes then that he will be at charge for the meanes of recouerie in the time of health rather staruing through idlenesse then working or on the contrary side following drunkennes surfeting and whoring to the breeding of noisome diseases in his body thus and whatsoeuer way else he taketh to the preiudice of his owne life besides his sinne against other Commandements he is guilty of selfe murther 3 Against railing speeches The third sinne is to raile and reuile in speeches although no stroke is giuen for this is also a degree of murther Christ himselfe being Iudge where speaking of murther hee saith Whosoeuer shall say vnto his brother Matth. 5.22 Racha shall be worthy to bee punished by a Counsell and whosoeuer shall say Thou foole shall be in danger of hell fire Prou. 12.18 For rayling and bitter words are like the pricking of swords and therefore are not only forbidden but all appearance hereof by crying out aloud Ephes 4.31 where the Apostle biddeth to put away anger euill speaking and crying And good reason that this should be forbidden here as a degree of murther seeing experience teacheth that of words blowes doe commonly arise 4 Against malice hatred and enuy The fourth sin is to haue murtherous affections of malice hatred and enuy against our brother or but the first degree hereof vnaduised anger for to preuent the height of these euill affections the Lord threatneth such as bee vnaduisedly angry as culpable of iudgement and Saint Iames saith Matth 5.22 Matth. 5.22 Iames 1.20 that the anger of man doth not worke the righteousnes of God This vnaduised anger is heate arising in vs vpon some priuate iniurie done vnto vs or to our friend pricking vs forward to reuenge and this may well be said not to worke the righteousnes of God because it setteth not a man the right way but contrary to that which the Lord hath appointed vs saying Rom. 12 19. Ephes 4.26 Vengeance is mine and I will repay it There is a kind of anger which is commanded Be angry but sinne not but this is not an humane but holy anger and hath these properties First Properties of holy anger 1. Against sin it is only against sinne and not against that which is a priuate displeasure done vnto vs. Such was the anger of Moses when as comming from the Lord with the tables of the law in his hands seeing the idolatry of the people he threw them downe not being able to hold when he saw God thus highly dishonoured 2. It is onely because God is offended
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—
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
Church of God against which our aduersaries may onely barke but not be able to vtter one word with reason more specially for our ministery howsoeuer perhaps we might answere that when an ordinary calling cannot be had there is place for an extraordinary yet we can truly maintaine that wee can deriue canonically our ordination from the successors of the Apostles as Master Mason hath learnedly declared Proofe Beleeuers onely the true Church Now it followeth to be proued that they onely are the true Church before God who are beleeuers And this appeareth plainly first for that many of the visible Church are reprobates and without part in Gods Kingdome as our Sauiour Christ teacheth by many parables both of the sower that went forth to sowe some of his seede falling vpon the thorny ground Math. 13 some vpon stony and some vpon the high way and so bringing forth no fruit and in the parable of the drawnet Math. 25. of the good corne and the tares of the Virgins of the seruants with their talents c. all which tend to set forth the state of Gods Church to be such as that therein there be many castawayes Moreouer hee teacheth the same plainely Math. 7.21 wherein he saith They shall cry Lord Lord open vnto vs we haue prophesied in thy name and c. and in another place Thou hast eaten and drunke in our streetes Luk. 13.25 and taught in our Synagogues but I will say vnto you depart from me yee workers of iniquity Which being so it must needes follow that all the visible Church is not Gods true Church but onely the company of true beleeuers Secondly this is further manifest because faith onely setteth vs into Iesus Christ and maketh vs members of his body Eph 4.12 which onely is the true Church for to this effect speaketh the Apostle They were broken off by vnbeliefe and thou staâ—dest by faith Rom. 11.20 viz Ingrafted into the Oliue tree Iesus Christ out of whom the Iewes were broken by vnbeliefe Faith onely maketh vs the children of Abraham Gal. 3. and heires by promise Thirdly the same appeareth from the description of the true Church to the Ephesians which hee calling them and magnifying Gods mercy in calling them to this estate he saith Eph. 2.8 By grace yee are saued through faith in Iesus Christ and againe through him yee are Citizens wâ—th the Saints Vers 19.20.21 and of the household of God and are built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone in whom all the building coupled together groweth to an holy Temple in the Lord. Here faith onely is that which makes vs grow to this Temple and to be thus neere vnto the Lord. No man therefore can beleeue himselfe to be a member of the true Church before God by reason of any outward priuiledge entring him into the visible company of Gods people vnlesse he be inwardly before God through sauing faith made a member of the same Fourthly The Church to be beleeued and not beleeued in Jeron part S. Epist 41. Non dicimus credo in sed credo ecclesiam that the Church is only to be beleeued thas is acknowledged where it is found to be and to be cleued vnto but not to be beleeued in that is to be made the foundation of our faith This point as it consisteth of seuerall members so are they distinctly and seuerally to be laid open First it is to be acknowledged wheresoeuer it is found out by the markes before spoken of thus the Church at Rome was once famous all ouer the world and Peter indeauoured much after that he had once beene with Cornelius and the Gentiles Rom. 1 8 Act 12.5.6 to bring the Church of the Iewes to acknowledge them to bee the Church of God also and indeed how otherwise can I say I beleeue the Church Which is firmely to hold and constantly to acknowledge it Secondly it is also to be cleaued vnto for when the Church began first to flourish vnder the Gospell it is said Act. 2 that God added vnto the Church daily such as should be saued he prouided that they should be ioyned vnto the assemblies of his people so that as Peter saide vnto the Lord whether should we goe thou hast the wordes of eternall life Ioh. 6.68 so saith euery faithfull man and woman of his spouse the Church Eternall life is no where else to be obtained all the creatures out of the Arke perished so doe all that keepe out of the Church The word preached therefore is by all to be attended the Sacraments are reuerently to be receiued the assemblies of Gods people to be frequented Cantic 1.8 Thus the Lord directeth all his to doe in that mysticall song Get thee forth by the steppes of the flockes and feede their Kids by the tents of the shepheards Thirdly it is not to bee made the foundation of our faith because so the spouse should be set in the roome of the husband Christ and because that so we might erre and fall from true Christianity as any visible Church may doe and many haue done For the first it was before shewed that there can be none other foundation for the next it is manifest that the Church of the Iewes did often times erre and chiefly in crucifying the Lords Messiah The Church of Galatia did erre so farre that the Apostle professeth himselfe to bee afraid that hee had laboured in vaine amongst them hee was afraide also of the Church of Rome for the same errour which maketh him so long in prouing iustification by faith without the workes of the Law Reuel 3.3 The Church of Sardis was so farre gone that the Lord saith it had onely a name to be aliue but was indeede dead and the Church of Laodicea was spiritually miserable poore blind and naked and ecclesiasticall history doth shew that scarce any Church hath beene free but at sometime infected with heresie which though it was not in former times noted in the Church of Rome yet I take it it could not be farre from heresie Jerom Damasus when the head thereof Liberius subscribed vnto Arianisme and Honorius vnto the errour of the Monothelites when Marcellinus sacrificed to Idols and Siluester the second sold himselfe to the Diuell and became a Coniurour and Negromancer But say it was free a long time doth that proue that it must needs be so euer nay rather it is likely that as other Churches had their time of infection formerly so the Romans turne came more lately Againe that the visible Church may fall into heresie is plaine because it hath sometimes made decrees and afterwards the contrary hereunto Of the supremacy Con Nic Can. 6. euen in matters of great moment As about the supremacy of Bishops In the counsell of Nice it is decreed that as the Bishop of Alexandria had authority ouer all Egypt
as is shewed in the Iewes Ezech. 18.29 saying The way of the Lord is not equall but of their owne waies they thought most highly The weakenesse of the whole man is such as that he is not able to thinke a good thought 2. Cor. 3 5. and as a dead carcasse corrupteth of it selfe and stinketh more and more so a naturall man increaseth in corruption till that he becommeth most vile and runneth on to doe things euen against nature And lastly so apt is he to turne the best meanes into corruption as that Christ himself is made a stumbling blocke hee that was giuen to raise vs vp to heauen Sam. 1. is made an occasion of stumbling and falling the grace of God which appeareth for our saluation is turned into wantonnesse Man assisted by Gods grace and regenerate Thes 3. Man cannot perfectly keepe the law 1 Iohn 3 9. cannot perfectly fulfill the Law but faileth still in many things For though a man be now spirituall and guided by Gods Spirit not to sinne as men naturall according to Saint Iohn yet the flesh the old man corrupt nature is not altogether expelled but remaining for their humiliation and the exercise of grace in their spirituall combate hindreth them from doing perfectly the thing they would and swayeth them oftentimes to the thing they would not Euen as a very dull scholler being excellently taught and much laboured vpon by a most skilful Schoole-master yet through defects of his nature is imperfect in his learning and erreth in exercises of learning sometime in against Orthography sometime in false Latin and sometime in frigid inuention misplacing of words and vsing vnproper words vntill that in continuance of time he comming to perfect age all these faults come to be amended So the scholler taught by Gods Spirit shall at the last namely in patria come to perfection and be without all error and sinne but through the vntowardnesse of his nature cannot here in via doe any exercise but there be faults escaping him 1. Iohn 1.8 Iames 3.1 Rom. 7.21 Hence it is that Saint Iohn saith If we say that we haue no sin we deceiue our selues and there is no truth in vs and Saint James In many things we sinne all and Paul acknowledged it in himselfe When I would doe good euill is present with me So that both Pelagianisme is to be reiected that teacheth man to be able out of the strength of nature to keepe the Law and semipelagianisme that is Popery teaching that the regenerate are able perfectly to keepe it yea to doe more then it requireth which they call workes of supererrogation Can no man attaine to perfection of righteousnes according to the Law how then is it that some are said to be perfect according to that speech of the Apostle So many as are perfect let vs be thus minded Perfection is two waies to bee vnderstood either as it is opposed to imperfections and wants Perfection two fold and this is perfection of degrees whereby the law is kept without failing in any thing or as it is opposed to hypocrisie and this is perfection of parts whereby what is outwardly professed is inwardly imbraced so that as the outward part maketh a good shew the inward part is also right and sincere And thus Dauid Iosiah and others are said to be perfect and not otherwise and thus euery regenerate man can and doth in some measure approue himselfe for perfect though amidst great weakenesses Quest 107. What is the breach of the Law and the punishment hereof Answ It is firme which if it be but once committed onely and that but in thought it makes the person committing it subiect to Gods eternall curse which is euerlasting death in hell fire the torments whereof are vnspeakable without any end or ease 1. Iohn 3.4 Rom. 7. Explan Next vnto the consideration of mans weakenesse towards the Keeping of the Law commeth to bee considered the punishment due vnto him therefore And here first I say that the breach of the Law is sinne because sinne as Saint Iohn teacheth is a transgression of the Law and without the Law saith Saint Paul sinne is dead And this sinne though it be but one once only committed yea but in thought subiecteth the sinner to the eternall curse of God For that inbred corruption only euen before it breaketh into action maketh all men guilty of death according to that By the offence of one man Rom. 5.18 Iames 2.10 the faule came on all men to condemnation But much more if any man obserue the whole law and yet faile in one point he is guiltie of all as being actually a sinner also Now the punishment which is here said to bee death is otherwise called the curse Deut. 27.26 for cursed is he that confirmeth not all the words of the Law to doe them It is called hell fire damnation the second death vtter darkenesse the worme that neuer dieth and fire that neuer goeth out the extremitie being such as that it causeth continuall weeping and gnashing of teeth for sorrow and no one drop of mercy is granted to ease any part of these torments and all this is not for some long time but thousand thousands of yeares and still as farre from end as at the first beginning Quest 108. Is it not iniustice to appoint so great a punishment for euery sinne yea euen for the least Answ It is very iust and right for the Lord to adiudge the very least sinne to hell fire because his marke which is perfect holines set vpon man in his creation is remoued and a marke with the deuils brand is made vpon the soule of the sinner for which it is iust that the deuill and not God should now haue such a soule Mark 7.23 Explan The Lord which is iust in all the waies and righteous in all his workes cannot bee vniust in punishing sinne Therefore this heauy censure against the least sinne cannot but bee most iust and that this may more plainely appeare wee are not to consider of sinne as of an offence meerely whereby a law is broken but as of a blemish whereby the soule is steined and so made vnfit to bee a citizen of heauen where only holines dwelleth and none vncleane thing may enter This blemish also is so great as that it is said to defile the whole man and that with such filthinesse as is most loathsome Now this being the case of any sinner is it not iust with God to condemne him to the place fit for him and much more because he preferreth by sinne Satans bage and cognisance before the Lords Sinne worthy of hell fire Againe euery sinne is an offence against an infinite maiesty euen the smallest as wel as the greatest for the same God which hath said Thou shalt not commit adultery hath said also Iames 2.11 thou shalt not kill He that hath said thou shalt not doe ill hath also said thou shalt
humiliation and repentance before God his wrath bee turned away So that man may for his part forgiue trespasses and yet they may be retained still before the Lord and on the contrarie side though man will not forgiue through the hardnesse of his heart the trespasse may be forgiuen before the Lord the trespasse being acknowledged and pardon craued or if there be ability satisfaction offered and the heart being turned thorow a purpose of not offending any more 3. For the scope of the Petition in the supplication What we pray for wee pray for the forgiuenes of our sinnes and whatsoeuer tendeth hereunto and to make vs iust and righteous in the presence of God Wherefore wee craue first the knowledge of our sinnes that we may vnderstand the infinite number of our offences and our wofull case in regard of them for without this knowledge the tongue may pray for the pardon of sinne but the heart cannot Hee that knoweth not himselfe to be sick cannot seeke for remedy to cure his sicknes neither can he seek to fortifie himselfe against the enemie that knoweth not the danger wherein hee standeth no more can a sinner seeke remedie against his sinnes if hee bee ignorant of them The Church of Laodicea is censured for saying that shee was rich and wanted nothing when as the holy Ghost testifieth saying Reuel 3.17 Thou knowest not that thou art poore wretched miserable blind and naked And many poore and miserable soules through ignorance not seeing this say forgiue vs our trespasses but cannot pray it because they know not that they haue any such need of forgiuenesse Prou. 28.13 Secondly wee craue grace to acknowledge our sinne For Hee that confesseth and forsaketh his sinnes shall haue mercy but hee that hideth them shall not prosper All men that know their sinnes doe not confesse them or if they doe they will not confesse and put away their beloued speciall sinne but rather seeke to iustifie themselues in them because all men are sinners and in many things we offend all But such craue not the pardon of their sinnes so as that they may bee in hope to speede the confession and putting away of all sinne onely haue a ground to build comfort vpon When there was sinne in the congregation of Israel specially noted Ioshua 7.10 but in one Achan Ioshua could not be heard without remouing it first much lesse can that man be heard to haue his sinnes forgiuen that loueth any one sinne though it be most secret and small and laboureth not to put it away from him Ought this confession to be before the Lord onely and not vnto men also In some case it ought to bee before men who are wise and holy viz. when our mind is inwardly troubled and wee cannot by our selues find any ease or comfort confessing them vnto the Lord Iames 5 16. In this sense Saint Iames willeth vs to acknowledge our faults one vnto another But to doe this vpon absolute necessity as if there were no saluation without it and to performe it not vpon particular grieuance of conscience but for formality at a certaine time in the yeare which the Papists call the time of Shrift and to confesse before the Priest al our particular sins with the circumstances is superstitious and auaileth not but to make way for more licentiousnesse as experience teacheth and to establish the Popes Hierarchy ouer the world and to the increase of his reuenues by buying pardons Thirdly we craue grace to be truly humbled for sinne that in the sense of Gods curse due for it Rom. 7.14 Matth 11.28 wee may crie out with the Apostle Miserable man that I am who shall deliuer mee from the body of this death Come vnto me saith the Lord all yee that are weary and loaden and I will refresh you If any man therefore commeth to aske forgiuenesse of his sinnes and is not humbled for them but is without a contrite spirit to offer in sacrifice vnto God he cannot pray to speed but is still in his sinnes Rom. 4.25 Fourthly we craue iustification through the death bloudshedding of Iesus Christ who was deliuered to death for our sinnes and rose againe for our iustification that the Lord would not therfore require our sinnes at our hands either holding vs guiltie or punishing vs therefore in this world or in the world to come but that the sacrifice of Christ may be a perfect attonement for vs and his precious blood effectuall to clense vs from all sinne Now of this iustification there are two degrees the first whereby of sinners wee are made righteous in the very act of our conuersion the second whereby our daily infirmities and failes are done away and wee are still notwithstanding them reputed righteous The first we pray for and desire to be confirmed in it through Gods grace that our estate may be comfortable the second wee pray for as wee haue need to preserue our peace and comfort when wee view our estate before God Euen as a bankrupt debter finding great fauor with his creditors to forgiue his great debts and being ready still daily through his extreame want to run vpon the score againe is a daily sutor for mercy vnto them to continue this their fauour in forgiuing all Fifthly wee pray for loue and charity towards our neighbours through which wee may bee ready to forgiue them their trespasses against vs for our heart naturally is a corrupt fountaine and wee are implacable when wee are offended especially if it be spitefully done against vs or by an enemy Wherefore wee pray that when wrongs are done vnto vs we may consider how much and often wee haue offended the Lord to what griefe of his holy Spirit and with what hatefull hearts preferring Sathan and his seruice before the seruice of the heauenly Maiesty that as we would notwithstanding haue all this forgiuen vnto vs wee may frame our minds to forgiue the greatest offences against vs hee which hath done them acknowledging his fault Thus Christ being asked Should I forgiue my brother if he sinneth against me seauen times in a day Matth 18.21 answereth If he turneth againe and saith it repenteth me I say not vntill seuen times but vntill seuenty times seuen times And for this cause he bringeth his Parable of the Lord forgiuing ten thousand of talents to his seruant but finding him with rigour to exact the hundreth pence due vnto him from his fellow-seruant shewing hereby how vaine all our prayers are for the pardon of our sinnes against God if we refuse to forgiue the sinnes of our fellow-seruants against vs. Let no man therefore deceiue himself by keeping malice and seeking reuenge vpon men for wrong done vnto him but through loue let him forgiue all for if there be not this loue towards his brother there is no loue towards God and then it is sure that God beareth no loue towards him his loue of God being an inseperable reflexion of
the sun shine of Gods loue vpon him euen as a blind man may assuredly know that the Sunne doth not shine vpon him because he feeleth no warmth thereby in his body What we pray against 2. The deprecation is against all things that may shut vp Gods mercy and compassion towards vs make vs remaine still bound in our sinnes which are 1 Cor. 2.14 First Blindnesse of minde and ignorance of our inward estate which is through ignorance of the Law For this hindreth so much the pardon of sin as that it is a certaine signe of a naturall man still in his sins according to that saying The naturall man perceiueth not the things of God neither indeed can hee This blindnesse hindreth so much as being out of the way from comming to the wayes end for the way to forgiuenesse of sinnes is noted to bee perceiuing with the eye and vnderstanding with the heart in the charge giuen to Esay Make the heart of this people fat c. lest they see with their eyes Esay 6.10 and heare with their eares and vnderstand with their hearts and conuert and he heale them Rom. 2.4 Secondly hardnesse of heart that cannot repent by acknowledging sinne sorrowing for sinne intreating grace and by resoluing against euery sinne for such hardened persons are so farre from mercy as that they heape vp wrath to themselues against the day of wrath 2. Kings 6. Thirdly despaire of Gods mercy and goodnesse which driueth from God to the Diuell our sinnes making vs without all hope as Cain who said My punishment is greater then I can beare Wee pray therefore that though with the one eye wee see our sinnes infinite and most heinous yet that with the other wee may see Gods mercy infinite farre aboue all our sinnes that howsoeuer wee are vrged by Satan wee may bee kept from despaire as Elishaes seruant hauing his eyes opened to see the fiery chariots and horses round about him and his maister when the bands of the Aramites drew neare against them Now to be kept from despaire it is necessary that we pray and striue to be kept Stepps vnto despaire First from notorious sinnes most chiefly as murder apostasie adultery and theft from such as from a steepe downe-hill Cains and Iudas fell head-long into the valley of desperation Secondly from wicked company which like a violent streame doth force men so as that they cannot withstand as Peter was carried farre thereby Ephes 6. Thirdly from the neglect of Gods worship whereby wee loose our spirituall armature and are laid naked to our potent foes Fourthly from the loue and immoderate affection to the things of this world which hauing the heart if they faile our heart faileth also and a wide gap is opened to despaire And if any of these haue been through which wee are falling to despaire wee pray that wee may yet bee supported by such helpes as are most effectuall they being euer neere vnto vs. Helpes against despaire Esay 1.18 These are first promises of mercy how heinous soeuer our sinnes haue been Though your sinnes were as crimson they shall bee made white as snow though they were red as scarlet they shall bee as wooll Secondly examples of mercy shewed to Murther to Adultery in Dauid to Apostacie in Peter to Idolatrie in Manasseh to Theft in the Thiefe vpon the Crosse to Blasphemy in Paul and much iniquity and impurity to Mary hauing many foule Diuels together in her Thirdly the indignity offered vnto God by despaire seeing wee refuse to trust him vpon his most faithfull word and the ineuitable destruction of our owne soules hereby vnto former most heinous sinnes this being added to make a man out of measure sinfull Wherefore we pray that in this case wee may keepe our eyes fastned vpon Gods promises reuolue in our minds and alwaies thinke vpon examples of mercy and consider that as long as we despaire not we are not shut out from mercy but hereby we are gone for euer and that worthily seeing we offer that vnto him which we will not vnto a man making faith vnto vs. Psal 50.11 Fourthly we pray against presumption which is the promising of happinesse to a mans self vpon false grounds either because God is infinitely mercifull and will not haue any to perish whom he hath made neither is so seuere as they preach of him Which is the presumption spoken of by the Psalmist These things thou diddest and whilest I held my peace thou thoughtest that I was like vnto thee or because his owne life is not so bad as that the Lord can therefore iustly condemne him to death but rather for his good deeds is bound to giue him eternall life Luke 18 11. as the Pharisie vaunteth himselfe saying O Lord I thanke thee that J am not as other men extortioners vniust adulterers or euen as this Publican I fast twice in the weeke c. or because the Lord hath promised Ezech. 18. that at what time soeuer a sinner doth repent him of his sinne from the bottome of his heart he will put all his wickednesse out of his remembrance whereupon he doth willingly yet go on in sinne presuming that he will notwithstanding prouide well enough afterwards in his old age or extreame sicknesse for his soule by repenting him then of all For this is a most vaine hope life being most vncertaine mans power to turne to God being meere weaknesse and sin getting stronger hold vpon him the longer he liueth therein and making him more vnfit euery day to repent according to that saying Qui non est hodie cras minus aptus erit He that for repentance thinkes this day too soone Will much more thinke the same till life be done Wherefore wee pray heere that by none of these deceitfull baites wee may bee allured to liue in sinne that we may not presume vpon our owne righteousnesse but reiect it as a menstruous cloth nor make a God of all mercy to our selues when as hee is also most iust and seuere against sinners least with thousands we thus perish for euer when we little feare it Fifthly malice and thirsting after reuenge when iniurie hath been offered vnto vs. From this we desire to be preserued and that we may the rather we are to consider First how much the Lord hath forgiuen vs for Christ his sake Secondly that both the Lord Iesus and all holy men haue forgiuen and prayed for their enemies and the Diuell only is an implacable aduersary 1. Pet. 2 2. Thirdly that the way of grace is thus stopped vp against vs and consequently the way of glorie for vnlesse we be conuerted and become as little children wee cannot bee saued vnlesse as new borne babes laying aside maliciousnesse wee desire the sincere milke of the Word wee cannot grow in grace thereby 3. The thanksgiuing is for illumination to see our sinnes sanctification to turne from sinne iustification to deliuer vs by
reason of all this is because such as are outwardly sent by the Ministery of Christs Vicegerents the Apostles successors who ordaine them are sent by Christ and if thus sent who shall say they are vnlawfull Preachers and if not thus ordinarily sent who shall say that they are lawfull seeing it is written How shall they preach vnlesse they be sent And if they be thus sent of God they must likewise be inhibited before they cease to be lawfull 1. Tim. 5.22 Preachers indeed may be vnworthy and vnworthily sent and continued but if through remissenesse or couetousnesse any send them so they make themselues partakers of their sinnes and bring a double woe vpon their owne heads and if any goe being such though sent they make the sacrifices of the Lord to bee an abomination to the people and with Elies sonnes shall haue iudgements making the eares of those that heare it to tingle 1 â—aâ— 2 17. Wherefore bee circumspect yee reuerend Fathers in ordaining and if any degenerate after their ordination exercise your authority by suspending and without speedy reformation by turning them out of the Ministery Is it not lawfull for a man to preach being for gifts sufficient vnlesse hee hath this outward calling or being once sent and forbidden againe without iust cause may hee not lawfully preach any more It is not lawfull to exercise the worke of preaching let his gifts bee what they will bee vnlesse he hath in an ordinary time this outward sending neither is it lawfull to persist in this Office if hee bee inhibited Whereas it may seeme otherwise by the Apostles practice who preached although they were strictly charged not to preach it is to be vnderstood that that time was not ordinary but a time of persecution wherein the enemies of the Gospel reigned and forbad all preaching in the name of IESVS and therefore this practice giueth no warrant when the Gouernours are Christian and doe onely forbidde some men but doe generally commend and commaund the preaching of the truth In times extraordinary when the Gospell is impugned and the preaching thereof not suffered a man must according to the Apostles example rather obey GOD then men that is being inlightened by Gods Spirit and made fit to preach though hee hath no outward sending but bee forbidden it is lawfull for him notwithstanding to preach and set foorth the truth and it is his patt so to doe Quest 150. What is required to the right hearing of the Word Answ To prepare a mans selfe by prayer and holy meditation and by emptying the heart of corrupt affections to attend diligently and reuerently at the preaching of the Word and laying it vp in the heart to doe accordingly all the dayes of his life To heare the word rightly Explan Take heed how you heare was often in the mouth of our Sauiour and must bee alwayes in the eares of such as will heare well otherwise as the Lord saith of speaking good words Matth. 7. Not euery one that saith Lord Lord shall enter into the kingdome of heauen so not euery one that heareth shall be saued but hee that heareth rightly and as hee ought to heare Now for this there must be preparation before diligence in hearing and care afterwards 1. For preparation the Lord sheweth the necessitie hereof when hee requireth that the people should be sanctified three daies together before that they should heare the Law and the wise man Eccles 4.17 who biddeth Take heed vnto thy feet when thou enterest into the house of the Lord and be readier to heare then to offer the sacrifice of fooles so that such as come vnpreparedly come foolishly to heare and are so polluted as that the Lord cannot take pleasure in their hearing That a man may therfore come prepared it is necessary that he be humbled for his sinnes purge his heart of sinfull affections pray for a right disposition and meditate vpon the excellency of the Word and his owne need hereof Hee that doth not before hearing call himselfe to account for his sinnes to be humbled and to craue mercy in the pardon of them is like vnto an ill debter who being ingaged in ten thousand talents to his creditor and an execution out against him doth notwithstanding come boldlie into his presence without seeking by the mediation of friends to make some composition and agreement beforehand what the rashnesse and danger of such is all men know So likewise is it the act of him that commeth to heare the Word of GOD not hauing sought reconciliation aforehand by humiliation and prayer either publike or priuate Hee that commeth to heare not hauing purged out sinfull and vile affections is like vnto the sicke man that would haue some comfortable receit without purging or vnto the wounded man that would haue lenitiues applied to his corrupt sore without corsiues which is the way to greater danger so hee that commeth to heare not hauing purged his heart of malice enuie lust worldlinesse c. is farre from taking the right way to cure his soule for he putteth it further into deadly danger Wherefore Saint Peter warneth to lay aside all maliciousnesse 1. Pet. â—1 2 all guile all dissimulation and enuie and as new borne babes to desire the sincere milke of the Word as who should say ye are vnfit to â—eare vnlesse as new-borne babes yee bee purged so as that ye be without any of these vile affections Euen as a dead flie that lieth hid in a boxe of precious ointment corrupteth it all so corrupt affections though deepely hidden in the heart make the seruice done vnto God naught worth Iohn 4.10 Prayer is as Iacobs Ladder set vp to heauen by which the soule ascendeth and fetcheth downe Gods blessing it is the knocking seeking and asking that euer preuaileth it obtaineth water of life though there bee nothing to draw it with as Christ told the Woman of Samaria saying If thou hadst asked I would haue giuen thee of the water of life Wherefore when the Word is to bee preached Pray for mee saith Paul that vtterance may bee giuen vnto mee and that I may open my mouth boldly to vtter the secret of the Gospell So let euery hearer pray Ephes 6.19 that the Preacher may haue vtterance and his owne heart an open dore of entrance Lastly to consider the excellency of the Word and our owne necessitie stirreth vp an hungring and thirsting deesire after the Word breedeth an appetite and maketh vs fit to digest this food and to turne it into wholesome nourishment to our soules For so excellent is the Word being a light sent from Heauen to inlighten vs in our darkenesse a sword to defend vs a precious treasure to inrich vs food to nourish vs a sweete sauour to perfume vs salt to season vs and a girdle to strengthen vs as that if wee cast our eyes hereupon wee shall vndoubtedly long after it But looke we withall vpon our own
estate of the whole world and to the Communion of his most honourable Saints we cannot vse too much curiositie in decking our hearts and looking out diligently in the glasse of the Law our blemishes by sin that we may reforme them For we come not only to this meeting as ordinary guests but as the spouse of the great King of heauen of whom it is expected that she should exceed in ornaments according to that Shee is all glorious within Psalm 45.13 her clothing is of broydred gold Indeed if we were euery day such this speciall decking and preparing were not needfull but alas we doe all daily in many things offend and so haue vpon vs staines and spots and are so raggedly cloathed as that our filthy nakednes doth appeare and who dares come so into the feasting roome of so great a maiesty 2. Because of the great grace and fauour of God heerein towards vs inuiting vs vnto whom hee is not tied by any bond of friendship or desert that might moue him to vse this respect towards vs no more then the Father of the prodigall sonne to take him home with him and with such ioy to feast him When Haman was inuited by Queene Hester to a feast which hee tooke as a speciall fauour towards him how did it reioyce him how duely and early sitting himselfe in the best manner as hee thought did he repaire thither How much more should we be glad of Gods inuiting vs and with all diligence against the time make vs ready to come to this heauenly banquet Galat 3.1 3. Because of the great benefit which we behold here and receiue Christ being crucified as it were before our eyes by whom wee conquer sinne and Satan and haue entrance into heauen the way being thus made open vnto vs. If a rich dole be dealt amongst the poore al will make them ready to come vnto it and if there be any thing that may make them to bee sent empty away they will vse diligence to remooue it if the Phisitian hath any receite which a man being prepared and taking shall vndoubtedly haue his health confirmed and his life prolonged hee will speedily with all care vse this preparatiue But here is a most rich dole dealt out to euery one a soueraigne most excellent receipt for the soule making it vndoubtedly to liue for euer Oh let euerie man then dispose himselfe so as that hee may not bee sent emptie away and prepare himselfe so as that this receipt may kindly worke vpon him for his preseruation to euerlasting life Ephes 3.27 Now the thing wherewith wee are to be decked and by which the onely preparation is made is faith in Iesus Christ of which it hath been already spoken Faith apparrelieth the soule with rich clothing the wedding garment for such as are baptized into Christ haue put on Christ their nakednesse is all hidden and none appeareth euen as when Aaron had on the cloathing of the high Priest hee appeared a most goodly person Faith behangeth the soule with most rich iewels and pearles of inestimable worth Matth 13 45. of which the Merchant that seeth the value will giue all that hee hath for one Of this it is said Prou. 3 15. It is more precious then pearles and all things that thou canst desire are not to bee compared vnto her Faith is the hand of the soule reaching out vnto Christ for as the woman touched him and was healed of her bloudy issue so the faithfull touch him handle and receiue him to the healing of al their spirituall all diseases Faith is the mouth of the soule feeding vpon Christ for when the Lord had taught that his body must bee eaten and that he which eateth hath euerlasting life he affirmeth the same of the belieuer He that belieueth in me Iohn â— 47 hath euerlasting life Faith is the digesting facultie of the stomacke of the soule working so effectually that Christ becommeth here by our nourishment and wee are flesh of his flesh Ephes 53. â— and bone of his bones as the Apostle teacheth Rom. 5.1 Heb 11.13 Heb. 11.5 Lastly whatsoeuer may bee more desired a person pleasing vnto God an eye to see God feete to come vnto God faith giueth all for being iustified by faith we haue peace with God by faith the ancient Fathers saw the promises a farre off that is Christ and by faith Enoch as with feete walked with God He therefore that examining his owne heart findeth faith needeth not to feare to stand in doubt he is hereby made worthy of this blessed Sacrament Quest 136. How may a man know whether he hath this faith or no Answ By two speciall fruits thereof Repentance for all his sinnes and Loue towards his neighbour Explan The heart of man which is deceitfull aboue measure doth deceiue him in nothing more then in falsely perswading him that hee hath true and right faith for if a man putteth his trust in Gods mercy through Iesus Christ to bee saued it telleth him that this faith neuer suffering him to come to a true triall whether this trust be the faith that instifieth before God or no. Wherefore that we might not be herein beguiled the Lord hath set forth this faith to bee liuely so that as a man liuing may be knowne from a man dead by breath and motion so he that listeth to take paines in the tryall of his faith may know the true iustifying and sauing from all counterfeits and false faiths Iames 2.20 It breatheth and moueth by Repentance and Loue which who so findeth not in himselfe hee is a vaine man his faith is dead and vnprofitable euen as a dead tree as Saint â—ameâ— teacheth For that the faith is vaine which is without these is plaine from many euidences First from the comparing of Paul and Iames together who seeme to speake one against the other Paul saying that wee are iustified by faith without the workes of the Law Iames that we are iustified by workes and not by faith onely both bringing for example the father of the faithfull Abraham From whence we may reason thus Such as was Abrahams faith such ought the faith of euery man to bee that hee may bee iustified and saued But Abrahams faith was a liuing faith expressing it self by the leauing of his Idolatrous Country when God called him and by sacrificing his sonne Isaac in admirable obedience when God commanded that is by forsaking sinne though most deare and performing obedience euen in that which was hardest Therefore such must our faith also bee Prou. 28.13 Secondly faith that doth not thus liue appeareth to bee vaine because it is a building without a foundation the only foundation of faith being Gods promises which belong not to any but such as haue and do by true repentance turne from sinne For you shall find none other promise of God but such as this Hee that confesseth and forsaketh his sinnes shall haue mercy
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