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
non candem cum martyribus passionem subimus at si corpora castigemus c. possumus candem cum illis vitam aeternam obtinere Although we suffer not the same passion together with the martyrs yet if we chastise our bodies we may attaine the same life euerlasting with them Hee hath no other meaning then the Apostle neither could approue of the violence vsed to the body seeing the Donatists seeking thus the glory of Martyrdome are by him earnestly inueighed against 3. The Thanksgiuing is for all and euery of the benefites of this life both generall and speciall for seasonable weather to praise God for which was made Psal 65. for deliuerance from the enemies and victorie ouer them for which is the Song or Deborah and Barack Iudg. 5. for plentie of all things for which is Psalm 114. Psalm 104. c. We also praise God for freeing vs from any euils wherewith we haue been bodily oppressed from plague pestilence famine captiuity particular sicknesses c. for which the people of Israel Hezekiah c. may be examples vnto vs. This petition therefore comprehendeth chiefly the eighth commandement and in the branches the fifth touching gouernours and superiours the sixth touching life and health the seauenth touching chastitie the exercise of filthy lust being a shortning of the dayes and a decay of the strength and the ninth touching false witnesse through which it cannot be well with men for the bodily state The deprecation is let nothing hinder but that thou mayst giue vs our daily bread the supplication Giue vs our daily bread the thanksgiuing thou giuest vs our daily bread for which we praise thee Quest 128. What pray you for in the second of these petitions which is the fifth of the Lords Prayer Answ That God would freely forgiue vs all our sinnes and trespasses against his lawes as we doe from the heart forgiue the offences by men committed against vs. Lament 3.39 Esay 59.1.2 Explan For the order of this petition it followeth that wherin we craue the good things of this life which are needfull for vs teaching that the maine hinderance of our prosperity and the cause of aduersity and misery is sinne which till it be remoued hindreth that wee cannot enioy the good things wee desire nor bee free from the euill things which we decline This in short is taught by the Prophet Ieremy Wherefore is the liuing man sorrowfull man suffereth for his sinne and by Esay The Lords hand is not shortned nor his eare heauy but your sinnes doe seperate betweene your God and you And nothing is more vsuall then this in all the Sermons of the Prophets and in al holy records of examples this being the principall drift of all to set forth the miseries of sinners and vngodly men If wee haue therefore prayed for food rayment and other necessaries but yet are destitute the cause is our sinnes remaine wee must humbly sue for the pardon of them and to haue Gods wrath against vs for them pacified otherwise all our calling for daily bread is lost labour 2. For the sense of the words trespasses by Matthew called debts by Luke sinnes for sinnes are debts because we owe obedience of which we faile by sinne and because as by debt a man is in danger of imprisonment so by sinne of being cast into the prison of hell Forgiue that is seeing we are not able to pay the debts of our sinnes being ten thousands of talents accept of the satisfaction made by the al-sufficient Lord Iesus and for his sake let not our debts be required at our hands or any of them for the least of which wee are neuer able to answere Vs that is vs who are grieuous sinners and are for euer forlorne without this mercy vs that by faith doe belieue that our sinnes are pardoned helping vs against doubting and infidelity and confirming our faith more and vs who belieue continuing this thy grace to the end whereby we may daily haue sinne expiated and done away as by our weakenesse we are daily prone vnto sinne Our sinnes that is the infinite sinnes which proceede properly and naturally from vs as from a most corrupt fountaine and are no way to be imputed to thy maiesty as the Author hereof or to fate or constellation or to the Deuill onely though hee seeketh to bring vs to sinne Iames 1.14 and so to destroy vs for Euery man is drawne away by his owne concupiscence and is inticed 2. Iohn 5.16 Againe we say our sinnes emphatically that is with a sense of our own misery chiefly in regard of our sinnes vnto which wee are most priuie and at which wee begin our griefe and prayer for pardon for though wee pray for the pardon of other mens sinnes also according to that precept If any man seeth his brother sinne a sinne not vnto death let him aske and hee shall giue him life Yet chiefely we find and feele sinne in our selues most hainous and that we are of all sinners the chiefe knowing more amisse in our selues then in others and therefore we principally craue mercy for the pardon of our owne sins As we forgiue them that trespasse against vs. 2. Tim. 1.15 This is the condition vpon which we desire mercy at the Lords hands to vnderstand the meaning three questions arise Quest 1 How doe others trespasse against vs Sol. By offering some iniury or wrong vnto vs in regard of our life Trespasses against vs. goods or good name whereby they became trespassers First in the want of loue which they owe vnto vs. Secondly in the losse and hurt which wee doe hereby sustaine which they are bound to recompence Quest 2 How are we said to forgiue these trespasses Sol. By forgiuing the first the breach of that loue wherein they were tied vnto vs not bearing any mallice or grudge against them therefore nor seeking any reuenge nor taking opportunity to be reuenged though it be offered We forgiue also by forgiuing the second viz. the wrong that is done vnto vs not requiring any satisfaction at their hands and by forgiuing a debt which they owe vnto vs not requiring any payment in the case of extreame pouerty But the first is all the forgiuenesse which the Lord requireth at our hands out of this case and wee doe well remitting the malice though wee exact satisfaction where there is ability so that a trespasser may be forgiuen and yet lawful satisfaction required and a debt may bee forgiuen and yet the condition here set downe not performed viz. if the minde bee not reconciled but continueth still offended Quest 3 Is it sufficient for him that hath offended his brother if he hath forgiuen him to acquite him before God Sol. It is not sufficient for so man might bee able to forgiue sinnes which is blasphemie to affirme Men therefore can onely forgiue the trespasse against him the trespasser remaineth still obliged to Gods eternall wrath vnlesse by
this faith what obedient and godly liuing is required to haue comfort in this faith how scandalous professors heereof shall bee barred out of eternall life euen as they that neuer knew how to rehearse this confession at all They also which imagine faith to be in their owne power and therefore neglect to pray for it when the Apostles themselues prayed Lord increase our Faith So many as be faithfull indeed let vs bee otherwise minded beleeuing all these things in heart without doubting studying aboue all things to bee more and more confirmed herein by godly liuing and euer heartily praying Lord giue faith where it is wanting and where it is increase our faith more and more And thus by the grace of God haue we finished our commentary vpon the first part of the Catechisme concerning the things to be beleeued and maintained to the death that we may come to life The end of the Creed Of the Commandements Quest THou saidst that thou wert bound to keepe the Commandements of Almighty God Which be they Answ God spake these words and saide I am the Lord thy God which haue brought thee out of the land of Aegypt out of the house of bondage Thou shalt haue none other Gods but me Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in the heauen aboue or in the earth beneath or in the water vnder the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a Iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shewe mercy vnto thousands of them that loue me and keepe my Commandements 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 Remember that thou keepe holy the Sabbath day Sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy man-seruant nor thy maid-seruant thy cattle nor the stranger that is within thy gates For in six dayes the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it Honour thy Father and thy Mother that thy dayes may be long in the land which the Lord thy God giueth thee Thou shalt doe no murther Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse against thy neighbour Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his Oxe nor his Asse nor any thing that is his Quâ—st How many things doest thou learne out of these commandements Answ Two things My duty towards God and my duty towards my neighbour Explan Before that we come to shew in particular where these duties are set downe it will not bee amisse to speake some things in generall by way of preface or introduction to the commandements The time of the law giuing First of the time when these commandements were giuen and this was about two thousaods and fiue hundreth yeares after the Creation not that they were left all this time without a law for there was a law written in mens hearts by the pen of nature but to make that more plaine which by the corruption of nature was become very dimme and much defaced That there was a law euen before these commandements giuen the Apostle sheweth where hee saith that the Gentiles not hauing the law are a law vnto themselues which shew the effect of the law written in their hearts c. so that as long as men haue beene there hath also beene a law although not expressed in words yet written in the heart The knowledge of the law before it was written Wherefore if it be well obserued wee shall finde that euen before the giuing of the law all these precepts were knowne and acknowledged Gen 17.1 The first Commandement was knowne to Abraham when as almost in so many words the Lord said vnto him I am God al-sufficient stand before me and be vpright and there were no false Gods brought into the world before the floud Clemens Alexandrinus Clem. Alex. â—â— 1. Strom. a learned Father sheweth that Bacchus a great God amongst the heathen was made a God 604 years after Moses and so most of the Gods of the Grecians hee sheweth further how the chiefest God of all Iupiter was made by one Phydias and the chiefest Goddesse Iuno by Euclides Orat. Hortat ad Gent. and that Socrates Plato Xenophon Cleanthes Pythagoras the ancientest Philosophers and that Aratus Hesiod Eurypides and Orpheus the ancientest Poets acknowledged but one God Gen 35 2. The second commandement was knowne vnto Iaacob for he purged his house from Idols when he was to build an Altar in Bethel acknowledging heereby that this was a corruption that the true God would be offended at yea heathen men themselues did see by the light of nature that it was a grosse thing to represent God by an Image Euseb de praepar Euang. lib. 9. cap 3. Jbid. as Numa an Emperour sometime in Rome who forbad the vse of any Image because hee held it a wicked thing that things so incomparable excellent should be set forth by baser matters and Plato an excellent Philosopher did so agree with Moses heerein that hee was said of Numenius a Pythagorean to be none other but Moses speaking in the Atticke tongue Gen 21.23 The third Commandement touching the right vse of Gods name both Abraham seemeth to haue knowne well when he sware by the true God vnto Abimelech to confirme his league and Iacob when he sware vnto Laban Gen. 31.53 by the feare of his father Isaacke And the very heathen Ephesians who were led only by the light of nature shewed how odious a thing they held it that the name of their gods should bee blasphemed when suspecting such a matter in Paul Acts 19.34 and in his companions they grew to such an vproare and cryed out so long the greatnesse of their goddesse Diana Gen. 2.2.3 The fourth Commandement is recorded to haue beene giuen in Paradise for the seuenth day saith Moses GOD rested so hee blessed and sanctified it because that in it hee had rested from all his workes which hee had created and made Gen. 28.2 The fifth CoÌ„mandement Iacob shewed in his practise when he followed his parents direction in taking a wife heerein giuing an instance of his obedience vnto them and the children of Iaacob at his command going downe into Aegypt to buy food for him and being so carefull to giue him contentment in the returne of his son Beniamin and Ioseph nourishing him in Aegypt in his
powers but of God and the powers that are are of God Euen as the riuers come from the sea and runne into the sea so all mens greatnesse and that they are men commeth from God and ends in God If God commandeth any thing he is to be heard for his commands sake if man commandeth any thing he is to be heard for Gods sake which if it were so sinne should not so much haue the vpper hand but this is turned amongst the men of this age into the contrary man is heard and obserued for himselfe God for man a plaine euidence whereof is the obedience of the most vnto great persons and gouernours and neglect of Gods poore Ministers armed only with the Word the Sword of the Spirit 2. That the first and maine thing by the Lord intended in creating all is his owne glory and whatsoeuer is good for man is subordinate vnto this and onely so farre forth to bee sought after as it maketh for Gods glory The heauens are made to shew his glory the earth and seas are for his glory al men are made for his glory yea the vessels of wrath for of him for him and vnto him are all things to him be glory for euer Rom. 11 36. Amen This made Moses to neglect his owne soule rather then God should be dishonoured and Paul to lay open himselfe to the curse that God might haue glory by the conuersion of the Iewes And this will make euery one that is an obedient subiect to the King of heauen with ioy to beare any crosse so that God may haue glory to account all losse which is gotten with his dishonour For if the maine estate of any man bee safe he is the lesse troubled at small losses but much lesse if hundreths of pounds bee daily added hereunto and his losses be but some few pence no more ought wee to be much troubled at our owne losses or crosses seeing the maine Gods glory is hereby greatly increased 3. That the glory of the Lords name is so deare as that hee did not only make it his marke in the creation but in euery particular dutie done by man hee setteth it still as his marke as here in prayer in giuing the law he beginneth with his owne maiesty in the Gospell at the very natiuity of that blessed one the Angels are heard lauding and glorifying God And in like manner ought wee to bee affected to Gods glory in euery duty seeking this first and chiefely and not to be seene of men as the Pharisees For if a man doth fast pray heare the word giue almes deale iustly in some other respect chiefely he breakes this rule of Christ he pleaseth not whatsoeuer or how oft soeuer his deuotion bee hee can haue no thankes at Gods hands Quest 122. Which bee the three petitions concerning Gods glory Answ The first is Hallowed be thy name the second Thy Kingdome come the Third Thy will be done in earth as it is in heauen Quest 123. In the first of these petitions what do you desire Answ That the holy name of God may bee glorified in the vse of his titles word and workes Explan In handling these petitions more particularly I will obserue first the order secondly the sense thirdly the scope of euery petition For the first Hallowed be thy name this is placed before thy Kingdome come to teach vs that no man can bee a true subiect of Gods kingdome vnlesse that in his heart hee maketh principall account of Gods glory For then onely maist thou hope to be accepted as a good subiect vnder Gods kingdome when thou first desirest Hallowed bee not mine but thy name The name of God When thou settest vp not thy selfe thy pleasure profit or glory to be chiefly sought after in professing the Christian religion but the honouring of Gods name so that such as seeke for aduantage by their profession 1. Tim. 6.6 thinking that gaine is godliness as was the manner of some whom the Apostle challengeth that vnder the colour of religion deceiue and inueagle others to their owne commoditie are not of Gods Kingdome but are puffed vp knowing nothing doting in stead of going the right way Verse 5. or hauing any true wisdome 2. For the sense of the words By the name of the Lord here we are to vnderstand that whatsoeuer it is whereby the Lord is made knowne vnto vs according to his most glorious attributes wisdome power mercy c. 1. God is knowne by his name And this is first by his titles God Lord Iehouah Lord of hosts the Almighty c. for by these God hath made himselfe knowne vnto vs and thâ—se do serue most properly to set forth God for which cause though for their office sake being Gods Vicegerents some haue been called Gods and Lords yet neuer any man presumed thus to bee called as by his proper name that we can reade of amongst all Gods people â—n the booke of God but Iesus Christ who was truly Emmanuel God with vs. Let no man therefore aspire after such names but leaue them off rather as too high for mortall man 2. By his word Iohn 1. 2. Cor. 3.18 Secondly God is made knowne by his word and therefore Christ hath the title of the word of God being the fountaine from whence the word of wisedome sloweth and hee that knoweth the word written knoweth God his face being visibly and gloriously reflected to our open faces there as by a glasse Thirdly by his works the heauens the earth the seas 3. By his workâ— infinite number of creatures herein contained which doe also set forth God vnto vs For the inuisible things of him that is Rom. 1.20 his eternal power and God-head are seene by the creation of the world considered in his workes And as these lasting workes of God do set him forth vnto vs so doe his transient workes acts of iudgement mercy prouidence and goodnesse Let thy name be hallowed or sanctified 1. This doth first signifie To Sanctifie what the purifying of a thing which before was corrupt and vnholy thus mystically it was shewed to Peter that God had sanctified the Gentiles when hee being inuited to eate of the creatures appearing in the sheet and refusing them as vncleane was the second time commanded The things which God hath sanctified Acts 10.15 pollute thou not 2. The separating of any thing common to an holy vse thus Aaron and his sonnes are said to be sanctified and their vestments and vessels of the Temple and all things dedicate and thus are the houses of God now a dayes to bee counted holy and glebes and tithes of the Church 3. The acknowledging of a thing to be holy and declaring it by giuing all due obseruance and respect hereunto so that the holines thereof may be made more famous and notable amongst all men and thus principally doe wee pray hollowed bee thy name as it is holy and glorious make vs to
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
euen as the holy Scriptures yea which is horrible before them and against them It is a farre greater wickednes accounted amongst them to omit auricular confession once in the yeare which was inuented by man then to leade a vile life all the yeare long to taste a little flesh vpon the Friday then to wallow in the filthy sin of vncleannes that a Priest be coupled vnto one lawful wife then that he defile himselfe with many whores Pap. pharis cap. â—7 to neglect a vow of going on Pilgrimage then to breake the necessarie vow of obedience in diuers Morall and Christian duties to God and man c. and therefore whereas any light punishment sufficeth when Gods lawes are broken such as breake any of their traditions are punished with imprisonment banishment death Neither doth it make any whit the more for their iustification whereas they pretended them to be the Traditions of holy men and ancient for this was the colour of the Pharisies theirs were the Traditions of the Fathers yet they were threatned for teaching and following them as Papists doe at this day Yet on the other side this hindreth not but that a true Christian Church may without any imputation of Idolatry inuent according to Ecclesiasticall prudence and impose decent circumstances of time place habit and gestures for the outward clothing of Gods worship so they be neither burthensome in multitude nor superstitious nor vnsauorie but tending to edification good order and comlines whereby the sincere inward worship may be not choaked but cherished Such are those which our blessed Mother hath thought fit to reteine as being vsed of old in the purer age before the corruptions of Popery crept in but as for the later Ceremonies which are the very spawne of Romish superstition our Church hath most piously and wisely cast them out of her doores I pray God and hope they shall neuer rush in againe Iohn 4.20 Secondly an Idoll is worshipped and not the true God when as men rest in the outward work of his seruice without the truth of heart and spirit For God is a Spirit and all true worshippers worship him in Spirit and in truth As the Apostle saith of comming together to the holy Communion 1. Cor. 11.20 When ye come together into one place This is not to eate the Lords body So is it of all other duties the outward hearing and preaching of the Word the outward praying singing and giuing of thankes are not alwayes acceptable seruice vnto God but when the life of the Spirit and heart is annexed The drawing neare with the lips when the heart is away is abomination to the Lord. And herein againe are they of the Church of Rome to be taxed for that they place the worship of God in outward things in kneeling knocking crouching kissing crossing repeatings praying vpon Beades sprinkling with holy water going on pilgrimage c. and some dull and ignorant people of our Church which serue God with the bare reciting of the Pater noster Creed and ten Commandements with resorting to the place of his worship and inwardly profiting no more then stocks and stones All these and the like doe please the Lord no better with their seruice then Kain did with his sacrifice or the Iewes imperfect offering Lastly an Idoll is worshipped and not the true God when men presume to compasse about the Lords Altar with vnwashen hands when they come impenitently to doe any holy duty For the Lord professeth that he is not delighted in any such seruice yea that he requireth it not yea which is more that it is abomination vnto him Wherefore he dealeth with the Iewes in this case by his Prophet Esay Esay 1.12 as a man would deale with his professed enemy who notwithstanding maketh a shew of loue by offering his best seruice he sendeth him as it were to meete them vpon the way and to stay them from their incense and Sacrifices new Moones and Sabbaths bidding them to bring no more oblations in vaine and professing that hee is weary of their solemne Assemblies c. and the cause hereof was for that their hands were full of bloud that is they liued impenitently in oppression and wrong and other heynous sinnes Now if God be not serued but grieued and made weary by being thus serued what else can it bee but an Idoll vnto which homage is done when holy duties are vndertaken by wicked persons liuing and proceeding in their sinnes Whence wee may see the fearefull estate of sinners which make a trade of wickednesse they runne still more into sinne euen into the worshipping of an idoll when they would be holyest when they would giue God honour they doe most dishonour him when they would bring a present to pacifie his wrath they make him more angry and to bid them bring no more oblations in vaine Wherefore whosoeuer thou art that wouldest please God by doing the parts of his worship present him first with a broken heart and contrite Spirit for thy sinnes as Dauid did Psal 51. Luke 16. wash the feete of the Lord with thy teares as Mary Magdalen did be deiected and haue a sense of thy sinnes foulenes as the poore publican had Rom. 7. let there bee an hatred of that which thou hast done as in Paul let there be a forsaking of sinne as in him that shall haue mercy Prou. 28.13 and then shalt thou bee like to bring an acceptable present and not to depart without thy full load of mercy and iustification Quest. 60. What are wee heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word The duties of this Commandement Explan This duty of doing all the parts of Gods worship according to his will c. doth necessarily follow vpon the contrary forbidden viz. the following of our owne heads in the seruice of God for if we may not make our phantasies the rule of our doings then certainely Gods word alone must be our rule in all things Againe our God is so wise and prouident for our good as that it cannot but be a great disparagement vnto his care ouer vs to thinke that he hath left vs at sixe abd seauen in matters of so great moment as the parts of his worship be In the old Testament the temple was distinctly plotted out and all sacrifices particularly prescribed Matth 6. And in the new Testament the Lord directeth his Disciples not only in the matter but in the maner of fasting prayer 1. Cor 11. Chap. 14. and giuing of almes Saint Pauâ— setteth downe the maner of rightly comming to the holy Communion and how the word is to be preached and heard But yet there is difference for matter of circumstance betwixt the old Testament and the new Gal. 4. In the old as in the infancy of the Church euerie particular is set downe about euery duty for that was the time in which they
is to sweare rashly and without due consideration what an oath is and by whom it is taken for swearing rightly is a part of Gods worship and must be done with high reuerence as Iacob is noted to haue sworne by the feare of his father Isaac Fourthly swearing commonly in our communication and talk one with another which we are by Christs owne authority forewarned to doe I say vnto you sweare not at all Matth. 5.33 neither by Heauen for it is the throne of God nor by the earth for it is his foot-stoole c. Whence doe arise these three conclusions necessary to be considered of by all common swearers Concl. 1 First that it is a very childish thing to sweare by creatures bread or light c. 1. Because as our Lord elsewhere expoundeth himselfe Hee that sweareth by the Temple Mat. 23.20.21 sweareth by him that dwelleth therein So hee that sweareth by creatures sweareth by God who created them and yet he will not bee heard to sweare by the sacred name of the Lord as if a child abhorring any bitter thing or poyson should notwithstanding take the same vnder a little sugar 2. Because hee calleth vpon dumbe things that cannot heare he bringeth them to patronize his cause that can neither hurt nor helpe like vnto Baalâ— Priests vnto whom hee was not able to giue answere though they called vpon him from morning till noone-tide or like infants that prate vnto babies made of clouts 3. Because that hauing taken vp this childish custome of swearing they are no whit daunted either at the authority or charge giuen here against by our Sauiour Christ no more then children that are yet without all vnderstanding are moued to leaue any foolish quality whatsoeuer and how great soeuer he be that doth admonish them thereof Concl. 2 Eccles 9.2 Secondly it is a most vngodly thing to vse common swearing 1. Because the Deuill is the authour hereof for let yea be yea saith he and your nay nay for whatsoeuer is more then these commeth of the euill one 2 It is to agree with the Pharisees who did not forbid swearing by smaller oaths 3. It is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the vncleane to him that sweareth and that feareth an oath in which words hee maketh swearing an euident proofe of a prophane person 4. It is a great indignity offered vnto the Lord to call him to witnesse to euery trifling matter as the common swearer doth no man will offer the like to his familiar friend much lesse to a greater person 5. It is hereby derogated from the maiestie of the Lord in whose roome base creatures are placed at which our Sauiour also glanceth when hee saith that heauen is Gods throne as if he should haue said it hath nothing in it worthy the swearing by it is not God but his seate and the earth his footstoole 6. Because it is most straitly forbidden both here and by S. Iames who propoundeth it as a prime and most necessary charge Before all things my brethren sweare not Concl. 3 Ier. 5.7 Amos 8.14 Thirdly to sweare by the Masse by the Rood is wicked in an higher degree because all these haue been made Idols and thus considered Gods greatest enemies as he that doth royall honour vnto a subiect vsurping the Princes throne and hauing been condemned for a traytor therefore sheweth himselfe herein to be a most vild traytor and vnworthy to liue as being a preferrer of his Princes greatest enemy This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children haue forsaken me and sworne by them that are no Gods And againe They that sweare by the sinne of Samaria saying Thy God O Dan liueth shall fall and not rise vp againe answerable to which be the sinnes of the Papists the Masse and the Rood c. And thus much both for swearing commonly and by creatures Breach 4 By cursing and banning The fourth way of abusing Gods holy name is by cursing or banning which is a calling for plague or murreine or any fearefull euill vpon those with whom a man is offended For this is first a malicious sinne and therefore noted to be a fruit of such hearts as are full of gall and bitternesse Rom 3.11.12 as they are described out of the Psalmes Their throat is an open sepulcher the poison of aspes is vndeâ— their lippes their mouth is fâ—ll of cursing and b tternesse For which cause the people of God are forbidden all cursing and commanded to blesse yea euen such as curse them Blâ—sse your persecutors blesse I say and curse not Rom. 12.14 Iames 3. And Saint Iames maketh it an infallible argument of a corrupt fountaine to send forth this soure water of cursing And it is very corrupt indeed for as much as for small hurt receiued or a little offence giuen reason being blinded with malice any mischiefe or grieuous plague is wished vpon the head of the offendour So that the Lord may rightly say another day of the wicked curser Out of thâ—ne â—â—wne mouth shalt thou be condemned seeing that for small offences thou hast adiudged others to the plague or the Deuill much more shall my fearefull plagues be thy portion and the Deuill possesse thy soule as his vassall for euer Secondly this cursing is a presumptuous sinne because that hee which curseth another entreth vpon Gods office vnto whom alone it belongeth to say vnto plagues and punishments as the Centurion to his souldiers Come and he commeth For what else is it in the wretched curser of his brother bidding the Deuill take him but to doe that which is in the Lords power onely and to make a mans selfe equall vnto God as the Pharisies obiâ—cted against Christ taking vpon him to remit sinnes which none can doe but God Wherefore we reade not that any of the holy men of God haue giuen the aduenture to curse without special commission from the Lord Iude vâ—es 9. no nor so much as Michael the Archangell for he durst not curse the Deuill in his fight with him about the body of Moses plainely noting the arrogancy and blasphemous presumption of cursed man that shall dare to curse Nâ—mb 23. Baalam shall rise vp in iudgement and condemne them for that being hired by Balaack to curse he durst not doe it without commission from the Lord which hee could not obtaine and therefore notwithstanding the great rewards promised turned his speech to blessing the people of Israel The false Prophets shall rise vp in iudgement against these cursers and condemne them for they were sharply censured only for blessing and promising mercy without commission from the Lord. But these doe take vpon them by their owne authoritie to curse without any instigation of higher powers without hope of reward onely some little distemper carrying them hereunto Breach 5 By
any man shall thinke as some doe that this is presumption without set wordes to come to God in Prayer when as to a mortall Prince wee dare not hee is greatly deceiued and sheweth to haue little vnderstanding of the faithfull mans neerenesse vnto God and acquaintance with Gods holy Spirit For will such as wait about the Kings person euery day and talke continually with him study set wordes afore-hand what to speake they will indeed thinke of the matter concerning which they would speake but for wordes they would not especially if they had alwayes some eloquent person at their elbow ready to prompt them and to tell them what to say in like manner faithfull men doe continually attend vpon the Lord and talke with him by Prayer and the most eloquent Spirit of God is alwayes ready to prompt and helpe them wherefore so that the matter to be spoken of be thought vpon before it is no presumption to come without set wordes in such as by experience doe finde some sufficiency by Gods gracs to talke thus with their heauenly King and Father Quest What desirest thou of God in this prayer Answ I desire my Lord God our heauenly Father who is the giuer of all goodnes to send his grace to me and to all people that wee may worship him seeue him and obey him as we ought to doe And I pray vnto God that he will send vs all things that bee needfull both for soule and body and that he would bee mercifull vnto vs and forgiue vs our sinnes and that it will please him to saue and defend vs in all dangers ghostly and bodily and that he will keepe vs from all sinne and wickednesse from our ghostly enemy and from euerlasting death And this I trust he will do of his mercy and goodnesse through our Lord Iesus Christ and therefore I say Amen So be it Explan Heere in briefe are set downe the most needfull things contained in the Lordâ— Prayer with such plainnesse as that euen children may attaine some good vnderstanding of the prayer heereby which was the laudable intent of our Church in prouiding this wholsome milke for tender babes I shall not need therefore to adde any explanation of these words of our Catechisme being so plaine and euident of themselues other then by poynting at the parts of the Lords Prayer secretly diffused through this Answer The first parcell whereof compriseth both the meaning of the Preface that he vnto whom we pray calling him Father which art in heauen is the Lord God of heauen and earth our common Father by faith and heauenly most glorious and full of maiesty from whom euery good thing descendeth and the meaning of the first Petitions that by our worshipping him hee may be glorified and his name hallowed by our liuing as his loyall subiects and faithfully seruing him his kingdome may come and by our readines to obey him in euery thing his will may be done in earrh as it is in heauen and not onely by such aâ— readily obey but by all people his ouer ruling power compelling the disobedient and stubborne The words next following are the interpretation of the rest of the petitions that he would giue vs all things needfull both for soule and body which is to giue vs this day our dayly bread to forgiue vs our sinnes is the next petition to saue and defend vs from all dangers c. is not to lead vs into temptation but deliuer vs from euill from all sinne and wickednesse from our ghostly enemy and the end and reward of being led heereby euerlasting death The last clause And all this I trust he will doe c. serueth to explaine the conclusion for thine is the kingdome c. thou art a most gracious King full of mercy and goodnesse in Iesus Christ and this thy mercy and goodnesse shall thus bee more glorified wherefore I trust and assure my selfe that thou wilt doe these and in this confidence I say Amen Quest 117. How many bee the partes of this Prayer Answ Three the Preface Our Father which art in Heauen the Petitions Hallowed be thy name thy kingdome come c. And the conclusion For thine is the kingdome the power and the glory for euer and euer Amen Eccles 4.17 Exod. 3. Explan This Prayer being an absolute forme of direction for vs hath in it all things needfull both for beginning proceeding and concluding the petitions are not nakedly set down without a preface neither are they left without a conclusion hemming them in on both sides to shew both the necessity of preparation when we addresse our selues to prayer and of obseruation when wee haue prayed Preparation to prayer there must needs be otherwise we shall be ready to offer the sacrifice of fooles wee shall draw neere to the flaming bush with shooes on our feet and tread on holy ground with vncleane feet and compasse the Lords Altar with vnwashen hands Obseruation there must bee when wee haue prayed to giue God the glory of our petitions granted otherwise we shall deale deceitfully with God mocke him Gal. 6.7 which he wil not heare pretending his glory and kingdome but the sequell shewing when we rest at the blessings receiued that we intend our owne ease and pleasure Quest 118. In the Preface why doe you call God Father Answ Because he is ready as a louing Father to heare mee calling vpon his name whence J learne with boldnesse and confidence to come vnto him in my prayers Explan Hauing shewed the necessity of preparation vnto prayer in generall heere follow the parts of this preparation in particular And the first is to consider rightly vnto whom we pray and with what faith and affiance Hee vnto whom is called Father teaching vs both who can pray and what faith is required in praying First he only can pray aright and as a true Christian that can call God Father by adoption grace through Iesus Christ It is not sufficient that hee be thy Father by creation for so is he the father of the spirits now damned in hell but he must also be thy Father by regeneration through the preaching of his word casting thee into a new mold of righteousnes and holines according to his Image Rom. 8.25 wherein man was first made For wee haue receiued saith the Apostle not the spirit of bondage to feare againe but the Spirit of adoption whereby wee cry Verse 16. Abba Father And the same spir t beareth witnesse with our spirits that we are the children of God So that there must be a Spirit in him that will pray making him the childe of God by adoption 1 Ioh. 3.3 purging him to become holy as he is holy 1 Ioh. 3.9 Whence it followeth that a wicked man liuing in sinne cannot pray seeing he which is borne of God sinneth not who only is indued with the Spirit of Prayer All his praying therefore is a vaine beating of the ayre with a
vowing things impossible or vnlawfull The fourth way of abusing Gods holy name is by vowing things impossible or vnlawful or by neglecting of our vows which vowes be either generall in the time of our baptisme or speciall vpon any speciall occasion of danger or benefit whereupon some speciall promise is made vnto the Lord or without any such occasion onely vpon a free resolution the rather hereby to glorifie God The first kind of vow wee all make both before God and his people to forsake the Deuill and all his workes c. not that wee are not thus to doe without a promise for it is our duty by the Law of nature but the rather to stir vp our dull hearts and to pricke forward our vnwilling wils when as by a double band wee shall bee tyed hereunto The other vowes are made to moue the Lord the rather to moderate our chastizements and the more speedily to remoue them when in the time of sicknesse or danger wee promise to dedicate our selues vnto the Lords seruice if wee recouer againe or els they are more speciall of giuing this or that vnto the Lord or of abstaining from or doing this or that particular dutie for the preuenting of sin and the furtherance of grace Thus Iacob vowed in the time of his danger to make the place of his rest Bethel Gods house Gen. 28.22 Thus Iob made a couenant with his eyes that they should not looke vpon a maid Thus were they wont freely to dedicate some thing of their substance Iob 31.1 to the maintenance of Gods seruice Acts 5. Now to neglect any of these vowes or the like is a great indignity offered vnto God and a dishonour of his name which he will not endure as may appeare by that which befel Ananias after hee had vowed his lands vnto the Lord but would haue kept away part of the price he was smitten with sudden death and it is destruction to a man saith Salomon to deuoure that which is hallowed and after the vowes to enquire And truly great reason for that God is hereby deluded and mocked a light account is made what is said or promised vnto him as if a man had to doe with some person of no worth and if hee onely that promiseth vnto man and performeth shall dwell in the Tabernacle of the most High but they which breake their promises bee excluded much more shall they only that performe their vowes vnto the Lord inhabit there and they which make no conscience to doe as they haue vowed be excluded and for euer shut out Oh that this would enter into the hearts of carelesse Christians that liue as though they were the deuils sworne seruants howsoeuer they haue solemnly in their baptisme vowed their seruice vnto God and that with the Israelites only promise and expresse some good resolutions vnder the terrour of Gods rodde but in being remooued are as licentious as before 2. Sam 21. Mal. 3.8 And as ill doe they prouide for their owne good which denie things vowed to the Lord by whomsoeuer or vpon what occasion soeuer for this brought a famine vpon Israel and destruction vpon Sauls house viz his slaying of the Gibeonites vnto whom was vowed immunity and freedome from danger it is a robbing of God See more afterwards touching sacriledge Hauing thus explained first the last member of the answer the first yet remaineth of vowing things impossible or vnlawful which cannot be without great impiety and dishonor vnto the Lord. Things impossible are either so vnto al men as to restore the dead to life to heale incurable diseases c. or though not vnto all yet to the party that voweth as if a poore man should vow that hee would be a King a man burning in the disposition of his mind and body that he wil euer liue chaste a single life or a lame Creeple that hee will goe a foote forty miles in a day Of this kind is the vow commonly made by the Romish Priests and Votaries that enter into any religious order seeing that most of them doe daily shew by wofull experience that it is as possible to liue pure and free from all sinne as from sinning against that speciall vow Witnesse the frequent adulteries and fornications the rapes and murthers of infants committed to couer these vncleane copulations It is well knowne that the Monkes at Spira of Saint Germans did so lewdly abuse the daughters and wiues of the Citizens vnder a colour of religion that they were vtterly expelled thence and their Monastery pulled downe I can goe on in more lewd examples of the most eminent in the Romish Church euen in the vnerring demi-gods but modesty bids me forbeare If it should bee obiected that these haue been but the faults of some speciall men it appeareth to be most false by Popes tollerations Decrees of Counsels and iustifications of Popish Writers See Article 9. vnder the Title The Church of Rome vnholy Acts â—3 12 And thus much for vowing things impossible Things vnlawfull are either against the Lawes of God or against the wholesome Lawes of the Countrie wherein a man liueth Of this sort was the vow made by those forty conspirators against Paul who bound themselues neither to eat nor drinke vntill they had slaine him Thus Russians and Swaggerers do vpon any disgrace receiued vow the death of one another and if any wrong bee done to be reuenged once in seauen yeares which besides that it is a cursed fruite of malice is an intollerable indignity done vnto the most iust God for hee that is called as it were to be a party and a fauourer heereof Of this sort also bee the vowes of women who are tyed by the law of their husbands euen in things otherwise lawfull and honest Rom. 7. if against the liking and consent of their husbands For if a woman voweth a vow which her husband disaloweth it must not stand Numb â—0 And the like is to bee said of children being in their parents house that is vnder their gouernment And yet these vowes are common well approued of in the Church of Rome Wherefore one hath said well that they are for many causes to bee reproued They impugne the law of God they are oftentimes impossible to bee performed they are against Christian liberty they are a renewing of Iudaisme Idolatry Hypocrisie Piâ—k Armil Aur. cap. 21. Wherefore to conclude this point let vs in our vowes obserue these things First let them not bee against Gods word Secondly nor against Christian liberty Thirdly with the consent of superiours Fourthly agreeable to our calling Fiftly of things not impossible Sixtly with good deliberation Seuenthly with a good end and intention Breach 6 Light vsing of Gods holy name The sixth abuse of Gods name is the light vsing thereof by saying O Lord or Oh God vpon euery light occasion without hauing the heart lifted vp vnto him or by way of admiration crying out good Lord