hath made to cease by the liberty which hee hath brought vs insomuch as we are not vnder the lawe but vnder grace So that now we may challenge this our greatest and most terrible enemy with the Apostle â— Cor. 15. Rom. 6. Death where is thy sting hell where is thy victory Death of it selfe indeede is most fearefull as being the wages of sinne and the passage to eternall pangs but Christ by dying hath altered the nature of death of a curse he hath made it a blessing of the passage to hell he hath made it the entry of heauen to all the faithfull Againe though our griefe in our sicknesses be great his pangs were greater Heb. 4.15 and so he hath had experience of our miseries and so cannot but haue compassion and prouide that we shall not be tempted aboue our power and in good time deliuer vs out of all our troubles Quest 26. Which is the third degree of his humiliation and in which words Answ Thirdly hee descended into Hell that I might he deliuered from Hell and euerlasting death to these words he descended into Hell Rus in Exposit Symbol Explan This clause was wont of olde to bee inserted into most of the confessions of faith as Rusâ—â— saith 〈◊〉 est quod in ecclesiae Romanae Symbâ—lo non habetur additum W. must know that it is not added in the Creed of the Church of Rome and neither saith hee is this speech had in the Churches of the Past yet the meaning hereof seeme to be the same with this He was buried It is not in the Creed councell of Nice nor in the Creed of Athanasius nor in the Sirmian nor in the Sardian nor in the first Toletan nor in the Ephesine nor in the first nor sixt Constantinopolitan nor in the Calcedon councels nor in many other ancient confessions and tractates written by the learned Fathers for the space of foure hundred yeeres and vpward See Pirk nemonstr problematis page 129. Notwithstanding it is now and may well bee an article of our faith or at the least this third degree of Christ his humiliation set downe vnder it About the meaning of these words great disputations are held and whole bookes written to leaue all which onely signifie briefely that these words are interpreted fiue manner of wayes Of Christs descent into hell diuers opinions Some holding them meerely literally He descended into hell that is went into the place of the damned or some lower places thereabout They which vnderstand it literally of the place of the damned say that he went thither to triumph ouer all the damned Ghosts and Diuels his enemies They which vnderstand it of some place thereabout say that hee went thither to free the Patriarks that were detained for their originall sinne in Limbo The grounds common to both are both that to the Ephesians Ephes 4 9. 1. Pet. 3.19 He descended into the lower parts of the earth and that of Peter By which Spirit he went and preached to the spirits that were in prison which were disobedient in the dayes of Noah that of the Psalmist Psal 16.10 Thou wilt not leaue my soule in Hell But the last sort that stand for Limbo haue some speciall allegations besides as that to the Hebrewes Heb. 9.8 The way into the holiest of all was not yet opened whilst the first Tabernacle was standing And againe speaking of the Patriarkes he saith All these dyed and receiued not the promises Heb. 11. Secondly others againe hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue saying that He died and was buried that is annoynted to the buriall and descended into the Sepulcher Thirdly others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue make the descent to be figuratiue thus he descended into Hell that is remained in the graue vnto the third day Fourthly some others interpret it as an Idiom or phrase peculiar to the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the estate of the dead for thus the Greekes were wont to speake of a man departed whether good or bad Lastly some others hold it to bee meerely figuratiuely spoken He descended into Hell that is suffered the torments of Hell viz. the anger of God against the sinnes of all the elect powred forth vpon his soule driuing him into that bloody agony in the garden and making him cry out My God my God why hast thou forsaken me Now of all those that which stands for Limbo is to be exploded as by other sound positiue reasons drawne from Scriptures so in regard also of the impertinency of the places alleadged for in that to the Hebrewes The way into the holiest was not yet opened is meant nothing else but that which in more words is there expressed viz. heauen and happinesse the redemption of man as verse 12. was not obtained by the seruice done in this tabernacle and in the other these dying receiued not the promises is meant the incarnation of Iesus Christ so long before and so often promised but not sent in their times The second interpretation seemeth to mee too much strained and maketh this short Creed needlesly to labour with tautologie for what else can this import He was buried that is laid in the graue and descended into hell that is went downe into the graue as if it had beene said He was buried and was buried The third not much different from this and onely sheweth that this his buriall was not a meere transeunt act or passion but had a due continuation by his body so remaining in statis quo till his resurrection which me thinkes is sufficiently implyed in the specifying of his buriall and rising the third day importing that for that interim his body lay still in the Sepulchre The fourth interpretation hath farre more probability this Creed being composed by those who fitted it not onely to the Greeke stile in which language it was written but also to the Hebrew ordinary phrase which soundeth in this fashion speaking of a dead man namely that he is dead and gone downe into Sheol which whether you translate hell or the graue or some place of blisse it doth not heereby specifie any of these distinctly but onely pointeth at the state and condition of the dead in generall and considereth them by a confused motion as opposite to the state of the liuing heere vpon earth So that by this construction heere is to bee meant that our Sauiours not body onely but soule also did for this meane space vndergoe the common lot of separation the one from the other and so remained in the ordinary estate of others departed this life Howsoeuer it bee yeelded that this phrase may well beare this sense yet because both thus much is implied in the generall word of Christs being dead which must needs meane a true death putting him in the common condition of other deadmen and forasmuch as these words of
he not afford our Sauiours whole allowance to other Christians as well as to the Bohemians Must all the rest of the Christian world be cut short of halfe of their spiritual banquet What fault haue they committed that they must be debarred of the fruite of the vine Surely Christ our Master was not so prouident as his ouerwise Vicar to foresee the grand inconueniences of his sacred primitiue institution 2 Cor. 1â— If they tell vs that the Supper was first instituted amongst Clericks only for the Disciples only were present we answere this is a silly shift for by the like reason the Laicks should haue neyther cup nor bread but they had both also appointed vnto them as wel vnto the Clericks for to the Corinthians Saint Paul teacheth in generall the vse of both and applyeth the ordination both of bread and wine to the whole congregation of the Faithfull Besides it is a weake reason that is vsed viz. that the bread after the words of consecration is transubstantiated and turned into the very body of Christ therefore is not without bloud For this transubstantiation is mere commentum humanum a mere fiction of man so absurd as that if there were not many other strong reasons at large set downe by learned writers in this controuersie which I purposely omit these few reasons following doe sufficiently shew the vanity of this contention or rather circumuention Reas 1 Iohn 6 63. First because that grant it were the very body of Christ his flesh and bones what would this auaile our soules the Lord himselfe hauing taught vs that the flesh profiteth nothing speaking of his owne flesh if they should eate it with their teeth for all things that are eaten as they defile not so they sanctifie not the man seeing they goe downe into the belly Marke 7 16. and are cast out into the draught See therefore ye Romanists what is it that yee striue for What is it that your graue Councell of holy Fathers vnder your graund Captaine Innocent the third in the Councell of Laterane after long deliberation so wisely determined Doe ye not pursue a dead dogge or seeke a flea in the wildernes to vse the words of Dauid to Saul Secondly if it were Christs very body hee must not once onely haue suffered but 10000. times euen so oft as hee is receiued seeing his body is broken and torne with the teeth and his bloud is poured out yea the faithfull such as from crucifying to themselues the Lord of Life which is so abhorring from all good Diuinity Heb. 10.17 as that for such it teacheth that there is no more sacrifice for sinne but a fearefull looking for of iudgement and fire that shall deuoure the aduersaries Consider this also ye Popish Priests what an odious estate ye seeke to bring your selues into whilst you seeke to haue Christs body really present in the Sacrament Are you fo blind as that if you see this you doe not see your selues also to bee his bloudy executioners and butchers Thirdly if Christs body be really in the Sacrament it must needes eyther long since haue an end or else the Lord must daily create him new bodies and a thousand bodies at once seeing that he is so often eaten vp and in so many places at the same time If it be said that the same body can be in many places at once and that it is not wasted and spent though it be often eaten through Gods miraculous working I answere that this is contrary to all not only naturall but also enlightened reason seeing that no quantity can be eaten and by eating consumed as the bread and wine in the Sacrament are but it is wasted and spent I grant that God can indeede miraculously feede men with bread and meate and yet cause that a greater quantity shall remaine as when fiue thousand were fed with a few loaues c. but here the bread was not consumed in eating as it is in the Lords Supper againe a body cannot be in many places at once but being a continued quantity it must fill the interuallum also betwixt one place and another though through miracle not visibly yet so as that it may be felt and hinder the passage of other bodies otherwise the body must be turned into a Spirit that hath not flesh and bones and the nature thereof must cease to be for though misteries in Diuinity bee aboue Philosophicall reason yet they are not cleane contrary vnto it as this is if there be such a mystery But we learne to detest these and the like as foule prophanations of the Lords ordinance and to hold the truth according to Christs appointment Quest 2 Why are bread and wine rather than other signes to be vsed and appointed Because of the neere resemblance betwixt them and Christs precious body and blood First in the preparation the corne whereof the bread is made is threshed c. as hath beene already shewed in speaking of the remembrance Ioh. 1.82 Secondly in the vse the bread and wine are taken fed vpon and inwardly in the stomack digested so the body and blood of Christ is taken and entreth into the stomack of the soule by Faith Psal 104.14.15 Thrdly in the vertue bread and wine being giuen to such as are ready to famish through want of foode doth reuiue them they strengthen the heart of man and make him cheerefull and merry according to that in the Psalmes He bringeth bread forth out of the earth and wine that maketh glad the heart of man so the body and blood of Christ being receiued by the faithfull soule that is euen hungerstarued for want of foode doth reuiue and put life into it for He that eateth my flesh and drinketh my bloud hath euerlasting life saith the Lord Ioh. 6.47 it strengtheneth vnto a Christian course for without mee saith the LORD also yee can doe nothing and it giueth ioy and gladnesse The Christians after Christs ascention continued together breaking of bread with gladnes and singlenes of heart Act. 2.46 Gen. 14.18 Secondly bread and wine were appointed that by Christ might be fulfilled what before was begun by Melchisedech after whose order hee is for he brought forth bread and wine vnto Abraham Eph. 2. and as the partition wall betwixt Abrahams feede and vs is by him broken downe so the vnity of ceremony was hereby established all others being but more varieties to expresse the same thing but this specially of bread and wine continuing in vse euen vnto the time of this Supper one part of the bread in the Passeouer being kept hid vnder a napkin and a cup of wine to bee distributed after the feast with thankesgiuing Act 15.10 Thirdly bread and wine were appointed because they were things common and alwaies at hand and so in this Sacramentall seale we neede not to say who shall ascend to Heauen to fetch Christ from thence And as they are common
pardon of our sinnes For the duties of this faith The first is to pray vnto God earnestly euery day aboue all things of this world for the pardon of our sinnes because this is so great and wonderfull a grace For if a man were greatly endebted and for his debts imprisoned or sold for a slaue euer so to continue in most hard bondage would hee desire either good cheare or apparell pleasures or fits of ease wealth or health in comparison of freedome from this miserable estate in like manner seeing wee bee so farre indebted by our sinnes and thus made miserable slaues of the diuell why doe wee craue so earnestly against worldly wants and for worldly good things and not rather against our sinnes and for this blessednes to be deliuered from them And the rather because if our sins be vnremitted we cannot looke to speed in any other desire for our sins do separate betwixt our God and vs. Esa 5â— 2. Ios 7. All the time that sinfull Achan was in the Israelites campe they could not preuaile against Ay 1 Sam. 28. when Saul had sinned he could get none answere at Gods Oracle either by vision by Vrim or by Prophets so whilst wee are in our sinnes we may aske indeed but wee shall not haue we may make many prayers but not be heard for the prayers of the wicked are abomination to the Lord. Wherefore let this bee the first and chiefe thing which wee pray for in all our supplications and as we will vse all humility and importunity to speed of some speciall benefit and renew our â—uite from day to day that wee may speed so let vs neuer giue ouer praying vnto the Lord for the pardon of our sinnes being a benefit of benefits and the most necessary thing for vs in the world 2 Duty To loue the Lord. The second duty is to loue the Lord and our Sauiour Iesus Christ with all our hearts and with all our might because God is the Author of this great grace Christ Iesus hath merited the same for vs. A miserable bankrupt owing a thousand pound if hee should haue all forgiuen him if some rich man would vndertake the payment of his debts for him and set him vp that he might liue a freeman againe and exercise his trade in as good manner as euer hee did before were a most ingratefull wretch if hee should not loue so great a benefactor and that vnfainedly all his life but much more vngratefull should wee shew our selues when as the Lord hath raised vs from our bankrupt estate being indebted not a thousand pounds but ten thousands of talents yea millions without count and made vs blessed and happy if we shal not loue his Maiesty without all dissimulation and therefore study to please him all our dayes With what thankfulnesse doth S. Paul exult for his deliuerance from sinne by Iesus Christ when being but euen now at the point of despaire he presently liftâ—th vp himselfe through faith of the pardon of his sinnes hauing cryed out miserable man â—hat I am who shall deliuer me from the body of this death hee presently answereth himselfe Thankes bee vnto God through Iesus Christ our Lord. Rom. 7 14.2â— How desirous is he by publishing Gods mercy to the world to expresse his wonderfull thankfulnesse for this wonderfull grace when so openly hee confesseth When I was a Persecutor and a blasphemer and an oppressor God had mercy on mee â— Tim 1. â—3 And thus greatly affected should we be not in word but in deed in that wee study to set forth his glory as hee did and in all things not to please men but God they which doe otherwise loue not the Lord whatsoeuer they say but as the Gentiles who by their sinnes dishonoured him are said to haue beene so are these haters of God and hated of him Rom. 1. 3 Duty To cease from sinne The third duty is to breake off all our sinnes by righteousnes and not continue any longer therein because wee haue beene already enough endangered through sinne nay if wee liue in sinne we are still in the same danger seeing the workers of iniquity are shut out of doores whatsoeuer they plead for themselues If a man through surfet hath fallen into any dangerous disease which had like to haue cost him his life but be againe recouered he will take heed of falling into the same againe and likewise if hee had fallen into a deepe pit or into any other great euill so should we being restored from the surfet of sinne being lifted vp from the dangerous pit of wickednesse hauing escaped through Gods great mercy the greatest euill that could haue befallen vs wee should I say bee at defiance with this euill and aboue all watches watch against sinne And the rather because wee doe otherwise still remaine indangered through this deadly surfet wee still lie and are like to lie without all helpe in this horrible pit till wee exchange for the pit of hell The Lord hath not so much as promised or spoken any syllable tending to a promise of forgiuing sinnes but to such as forsake their sinnes He is often in these and the like comfortable speeches Ezech. 18. When a wicked man shall turne from his wickednesse and doe that which is lawfull and right hee shall saue his soule aliue He â—hat confesseth and forsaketh his sins shall haue mercy c. Prou. 28.23 but where is it to be found that men liuing in their sinnes shall saue mercy that such as goe on in their wickednesse shall haue their soules aliue not any where in Gods booke but the cleane contrary that they shall die in their sinnes that they shall haue iudgement without mercy according to that Thou which after thy hardnesse of heart that cannot repent doest heape vp to thy selfe wrath against the day of wrath Rom. 2 4. so that it must needs then be the diuels booke whence men learne that they shall bee forgiuen although they goe on in adding sinne vnto sinne and so neglect all holy admonitions of breaking off their euill course of life Quest 46. What is meant by the resurrection of the body Answ That although the body after death lye rotting in the graue yet at the last day it shall be raised againe by Gods great power and being ioyned to the soule shall stand before Gods iudgement seat to giue accompt of all that it hath done whether good or euill and bee rewarded accordingly Explan This last article as it consisteth of two members the one the resurrection of the body the other the life euerlasting so haue I propounded to speake seuerally of them because they are both weighty points and deepe misteries Touching the resurrection of the body it is nothing else but that first I do acknowledge that our bodies are all fraile and weake and how many yeares soeuer they continue yet fall to the ground they shall at the last euen as they were taken
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
the death of Christ from all sinne for blindnesse spirituall expelled for hard hearts mollified and for the extreames and barres of grace despaire and presumption remoued for loue abounding where offences against vs a bound and for malice banished and purged out of vs. Psalm 32. Blessed is the man whose sinne is couered and to whom the Lord imputeth not sinne Hee therefore that is made partaker of this cannot but blesse God againe yea all the Saints in heauen do euer without ceasing sing of this Reuel 5.9 Thou wast killed and hast redeemed vs to God by thy blood out of euery kindred tongue people and nation and hast made vs vnto our God Kings and Priests and we shall reigne vpon the earth c. The supplication therefore is Forgiue vs our trespasses Let none of our sinnes euer come in remembrance against vs but be washed away in the blood of Christ the deprecation let nothing hinder but that thou maist forgiue our trespasses the thanksgiuing thou hast turned our hearts and forgiuen our trespasses wee praise thee therefore and this alike concerneth the whole law Quest 129. What pray you for in the third of these which is the sixth petition of the Lords Prayer Answ That the Lord would not suffer vs to be carried away by the temptations of the world the flesh or the deuill to the committing of sin but that he would deliuer vs from the euill of all temptatious both sinne and damnation Explan For the order of this petition it is added vnto the former made for our soules good so that there be two petitions for our soules and but one for our bodies teaching vs that our care for our estate spirituall before God ought to be double to our care for things temporall and of this world And good reason because the soule liueth for euer the body but a short time the things of the soule are permanent and lasting euer to the comfort of it the things of the body are slitting and fade soone away Lastly the soule is most excellent and of more worth then the whole world the body is base euen as the dust of the earth from whence it was taken and vnto which it shall returne againe So that they do foulely forget themselues which care altogether for the body and take little or no care for the soule when it is poore miserable and naked as is the manner of most men 2. This petition is immediately subioyned after the other crauing the pardon of sinne to teach vs that this is not the only care of Christians to seeke to haue sinne pardoned but they ought as earnestly to striue against sinne and to resist it for the time to come according to the warning giuen by Christ Goe thy way sinne no more least a worse thing befall thee He that seeketh for the pardon of his sinnes and not to subdue and mortifie them is like vnto a prodigall spend-thrift who is no whit the richer though he receiueth much for in like manner though he talketh often of the pardon of sinne and prayeth for it he is destitute and miserable through sinne his prayers not being heard but turned into sinne 3. After that we haue prayed for the pardon of sinne wee pray against temptations tending to sinne being hereby taught that a Christian mans life is a continuall warfare and when one enemy is ouercome and vanquished hee must prouide to incounter with another Wherefore Saint Paul speaking of this estate saith We wrestle not against flesh and bloud but against principalities against powers and against worldly gouernors c. Ephes 6 12. Euen as they which are besieged in a Towne or Castle into which the enemy attempts the entry haue not sufficiently defended themselues if some times they haue beaten backe their enemies scaling their walles or making breaches to come vpon them but they must continually prouide to do the like if they will saue their hold So in the spirituall warfare the enemies must be continually watched against and resisted otherwise we shall bee taken and spoiled of our soules If any man findeth no such need of preparing to resist he is dangerously sicke of a spiritual Lethargy some inchanting Circe hath him at his pleasure hee is sure enough for comming to his heauenly country Let all men therefore awake and seeing their danger keepe watch and ward ouer their soules 2. For the meaning of the words Temptations of diuers sorts Temptation is either that whereby God tryeth man searching and prying into his heart to see whether it be vpright as Dauid prayeth Trie mee O Lord and prooue mee and thou shalt find none iniquity in mee or giuing him some hard commandement as vnto Abraham to kill his sonne and to the young man in the Gospell to sell all that he had and to giue it to the poore or sending him some grieuous affliction which Iames calleth temptation Iames 1.2 willing vs to count it exceeding ioy when wee fall into sundrie temptations Psalm 95. 2. Temptation is that whereby man tempteth God of which the Psalmist complaineth they tempted in a proued mee and saw my workes that is by murmuring and refusing to belieue and to rest vpon Gods prouidence without seeing euident present signes of his power and goodnes and thus whosoeuer saith in his heart God regardeth not or God cannot or will not helpe in the time of necessity tempteth God Matth. 4.7 Againe there is another tempting of God by aduenturing vpon apparant danger without warrant according to which Satan tempting Christ to cast himselfe downe from the pinacle of the Temple he answereth Thou shalt not tempt the Lord thy God 3. Temptation is that whereby man tempteth man seeking to circumuent him Matth. 22.18 by trying him with politique deuises thus the Pharisees are said to haue tempted Christ for Why tempt ye 〈◊〉 yee hypicrites saith the Lord 4 Temptation is that whereby man tempteth himselfe his corrupt heart alluring and drawing him on to sinne according to that of Iames Iames 1.14 Euery man is tempted when he is drawne away by his owne concupiscence and iâ—â—â—iâ—â—d Genes 3 Matth. 4. 5. Temptation is that whereby the deuill tempteth man and prouoketh him to sinne as hee did Euah in Paradise and attempted against the Lord Christ For these two last temptations of the flesh and deuill we desire here to be deliuered from the third we pray to be kept in the fourth petition from the second in the second petition from the first wee doe not pray to be kept but rather that the Lord would trie vs and vse all meanes which hee seeth best to further our sanctification Lande vs not thus we pray because that howsoeuer the deuill tempteth and the flesh tempteth without being set aworke by the Lord yet if hee be pleased not to leade vs into temptation we shall be safe from danger Now the Lord is said to leade into temptation To leade into temptation what
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
we sacrifice the calues of lipps by humble and hearty thanksgiuing We cannot sufficiently prize nor worthily praise thy goodnesse being herein vnmeasurable that when wee are sinfull and rebellious against thee and prouoke thee night and day yet passing by all our sinnes as if thou sawest them not thou still wagest vs with new fauours and bindest vs with cords of loue when thou might straine vpon vs snares fire and brimstone storme and tempest the deserued portion of such wicked ones as we are O stirre vp our dull hearts by this vndeserued loue that we may inwardly relent for offending so good a God and bee more affected with hearty loue towards so louing a father and wee humbly intreate thee for thy Christs sake to pardon our former grosse ingratitude and all other our sinnes Wash vs O Lord with his bloud and wee shall bee cleane purge vs and wee shall bee whiter then Snow Remoue our sinnes from vs as farre as the East is from the West cast them behind thy backe into the bottome of the sea that they may neuer rise vp in iudgement against vs to shame vs here or to condemne vs hereafter Worke in vs true humiliation for all our sinnes let vs cast downe our selues vnder thy mighty hand that thou maist lift vs vp A contrite heart is a sacrifice vnto thee which thou wilt not despise giue vs this that wee may offer it vnto thee open our eyes to see the precious body of our deare Sauiour wounded and bleeding his heart heauy and sorrowing and his soule in bitter agony departing for our sinnes that wee may waile and weepe euery family apart seeing him whom wee haue pierced And let vs abhorre all sinne for the time to come as a new crucifying of the Lord of life yea our most priuat and deare sinnes that we haue loued as our liues Let not the deceitfulnesse of our hearts so farre misleade vs as that wee should willingly bee intangled with any one sinne seeing that he which keepeth the Law and yet is faulty in one point is guiltie of all And because we haue many enemies that labour to keepe vs the bondslaues of sinne put away security and carelesnesse from vs let vs alwayes watch and prepare to fight against them Arme vs with the whole armor of thy Spirit the shield of Faith the Brest-plate of Righteousnes the Girdle of Verity with thy Word the Sword of the Spirit that howsoeuer we be assaulted we may not be ouercome but resisting the Deuill put him to flight and obtaine the Crowne that eternall glory which is set before vs. Blesse and sanctifie vs this day that we may serue thee better then heretofore we haue done Inable vs to the works of our Callings both with bodily strength and inward grace and direct vs so as that we may vndertake nothing but in thy feare Let the cōtinuall remembrance of thy presence be as a bit and a bridle to curbe vs in from following our inordinate affections that we being in all things ordered by thee may enioy thy blessing to the prospering of our indeauours to the glory of thy name and to our perpetuall incouragement in this holy seruice of praising and praying vnto thee Let all our bodily labours be seasoned with spirituall meditations though our works be earthly let our hearts be heauenly set vpon things aboue where Christ Iesus sitteth at the right hand of God If through thy blessing riches increase let vs not set our hearts thereon if for our punishment they decrease let vs not be discouraged hereby The more we haue make vs the more thankfull and watchfull that we be not deceiued the lesse we haue make vs the poorer in spirit that we may inherite the kingdom of heauen Grant these things vnto vs O mercifull Father and vnto thy whole Church and to euery part and member therof as all our and their cases are particularly known vnto thy heauenly wisdome farre beyond that which we are able to describe and that for the alone merits and worthinesse of Iesus Christ our most blessed Mediatour and Aduocate in whose maine we further praise thee and pray as himselfe hath taught vs. Our Father which art c. A Prayer to bee vsed euery Euening in a priuate familie O Lord in whom wee liue mooue and haue our being wee desire to offer vp our euening sacrifice of praise vnto thee for this day But how should wee come vnto thee to bee heard and accepted being of vncircumcised lippes So great wee confesse are our sinnes and such is our vnworthinesse by reason of them as that if we should excuse our selues our consciences would accuse our owne hearts condemne vs. Our nature is vile and rebellious hindring vs from the good which we ought to do and inclining vs to the euill which we ought to leaue vndone Our vnderstandings are darkened our wils are crooked our thoughts vncleane and our affections peruerse louing darknesse more then the light because our deeds are euill In our whole man we haue serued sinne our eares and eyes haue been as windowes to let in sin our mouthes haue bin fountaines of the salt water of sin our hands haue been hookes to pull vnto vs sin our feet haue been as wheeles running down along in the wayes of sinne and our breasts haue been as chests fast locking vp sinne Neither haue we sought to be deliuered out of this bondage but daily haue we thrust our selues further into it for so much as we haue not shunned but rather sought occasions and prouocations vnto sinne And through a daily custom of sinning it is so come to passe as that we are insensible and without feeling of the heauy weight burthen of sinne it presseth not our hearts it doth not inwardly grieue vs we cannot sacrifice broken hearts and contrite spirits vnto thee therefore miserable creatures that we are who shall deliuer vs from the body of this death Wee haue none in heauen O Lord but thee neither haue wee any in earth but thee alone and thou art our Father from euerlasting Good Father do thou therefore deliuer vs through thy al-sufficient grace sanctifie vs and through thy infinite mercy in Iesus Christ saue vs from all our sinnes Turne vs vnto thee so shal we be turned turne the light of thy countenance towards vs so shall we be filled with ioy and gladnesse more then when corne and wine and oyle are increased Inlighten our vnderstandings to see more cleerly into thy will rectifie our wils that they may be in all things conformable to thy most holy will sanctifie our affections that wee may loue that which thou commandest hate that which thou forbiddest strengthen our memories that we may reteine all good things settle our iudgements that we may not be wauering but firme in the truth and dispose vs so altogether both in soule body as that in all our parts powers and faculties wee may serue thee in new obedience as those
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
should fall seeing God hath promised his spirit vnto his Church to be alwayes present leading it into all truth Answ The Lord tieth not his spirit to any place for then the famous Churches in Asia should still haue beene true Churches but the spirit is alwayes present to the faithful in all places of the world 139 Quest Which is the fourth thing that you learne to beleeue concerning the Church Answ That there be certaine speciall benefits belonging to the Church and to euery true member thereof viz. The Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting 139 Quest What meane you by the Communion of Saints Answ That holy and sweet fellowship which all the members of Christes Church haue one with another as they all make but one body in Christ so communicating all good things vnto one another whether spirituall or temporall as their mutuall necessities doe require 139 Quest What meane you by the forgiuenesse of sinnes Ans That wonderful grace of God in Iesus Christ wherby he passeth ouer our transgressions as if they had neuer bin committed and releaseth the punishment due for them 148 Quest What meane you by the resurrection of the body Answ That though the body after death lie rotting in the graue yet at the last day it shal be raised by Gods power and being ioyned to the soule shall stand before Gods iudgement seat to giue account of all that it hath done whether good or euill and be rewarded accordingly 155 Quest What maner of bodies shall we haue in the resurrection Answ The very same which now we haue onely whereas they be now naturall they shall rise again spirituall not subiect to death any more nor sustained by naturall meanes of meats and drinks and sleepe and the like 159 Quest Amongst those that dye some are crooked through age some tender infants some blind and some lame shall their bodies at the resurrection then be the same Answ No for all these are weaknesses which shal be done away to the faithfull and strength perfection and comlinesse shall be to euery one of them 159 Quest What meane you by the life euerlasting Answ All that euer-induring happines and all those ioyes which the Lord imparteth to all his elect in the world to come which are so great as that the eye hath not seen nor the eare heard neither can the heart conceiue throughly 163 Concerning the Law Quest Thou saidst that thou wert bound to keepe the Commandements of Almightie God which be they Answ God spake these words and said I am c. 171 Quest How many things dost thou learne out of these Commandements Answ Two things my dutie towards God and my dutie towards my Neighbour 172 Quest How are the Commandements diuided Answ Into two Tables 189 Quest In which Table doe you learne your duetie towards God Answ In the first containing the foure former Commandements 191 Quest How many bee the parts of euerie of these Commaundements Answ Two the Commaundement it selfe and the reason of it 191 Quest In which wordes is the first Commaundement contained and which is the reason Answ The Commandement is Thou shalt haue none other Gods but mee the reason in these wordes I am the Lord thy God which brought thee out of the Land of Aegypt out of the house of bondage 196 Quest What are we heere commanded Answ To haue the Lord for our God that is to loue him aboue all to feare him aboue all to put our whole trust in him and to make our prayers to him alone 196 Quest What is heere forbidden Answ First Atheisme which is the acknowledgement of no God Secondly â—gnorance which is a neglect of the knowledge of God and of his word Thirdly prophanenes which is a regardlesnes of God and of his speciall seruice Fourthly inward idolatry which is the giuing of Gods worship vnto creatures by praying vnto them trusting in them or by setting the heart vpon them 201 Quest Whence is the reason of this command taken Answ Both from the equitie of it because hee is the Lord our God and none other and from the benefites bestowed vpon vs in bringing vs out of the bondage and thraldome of the Deuill 209 Quest In which wordes is the second Commandement and in which is the reason Answ The Commaundement is Thou shalt not make to thy selfe any grauen Image nor the likenesse c. The reason for I the Lord thy God am a iealous God visiting the sinnes 212 Quest VVhat is here forbidden Answ All outward Idolatry which is first by making the image of God or of any creature to be worshipped Secondly by falling downe before any image Thirdly by seruing God according to our owne phantasies 212 Quest VVhat are we heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word for the substance thereof 223 Quest Whence is the reason of this Commandement taken Answ Partly from the punishment to bee inflicted vpon such as breake it vnto the third and fourth generation and partly from the benefits to bee bestowed vpon such as keepe it vnto the thousand generation 227 Quest Which is the third Commaundement and which the reason Answ The commandement is Thou shalt not take the name of the Lord thy God in vaine the reason for hee will not hold him guiltlesse c 229 Quest What is here forbidden vnto vs Answ All abusing of the Name of God which is first by blaspheming or giuing occasion to others to blaspheme Secondly by swearing falsely deceitfully rashly commonly or by creatures Thirdly by cursing and banning Fourthly by vowing things impossible or vnlawfull or by neglecting of our lawfull vowes Fiftly by lightly vsing the holy name of God or his word Sixtly by vaine protestations and asseuerations 230 Quest What are we heere commanded Answ To glorifie the name of God in all that we doe thinke speake and desire and to labour that others may bee wonne by our meanes to doe the same 240 Quest Whence is the reason of this Commandement taken Answ From the fearefull estate of such as any way abuse the name of God the Lord holdeth them as guiltie of dishonour done vnto his name 244 Quest If there bee such danger in swearing may a man lawfully sweare in any case whatsoeuer Answ Without doubt a man may sometimes lawfully sweare either for the confirming of a truth which cannot otherwise be knowne and yet necessary or for the strengthening of honest Leagues made betwixt men or lastly a man being called thereunto before a lawfull Magistrate 246 Quest What else is required that our swearing may be lawfull Answ These fower things First we must sweare only to such a truth as we know to bee so Secondly according to knowne intent of him vnto whom or before whom wee sweare Thirdly this being a part of Gods worship we must doe it with great reuerence 248 Quest What if a man shall
the preiudice of our neighbours life thirdly all rayling and reuiling speeches fourthly all murdrous desires and affections of the heart as of anger malice hatred and enuie fiftly all crueltie towards the creature which sheweth a murdrous mind in vs. 328 Quest What are we heere commanded Answ Out of the loue which we beare to our neighbour as much as in vs lieth to preserue his life and health and specially the life of his soule by good counsell exhortation and admonitions 343 Quest Which is the seuenth Commandement Answ Thou shalt not commit adultery 347 Quest What is here forbidden Answ First all outward vncleane actions of adultery fornications c. Secondly all filthy and vncleane speeches singing of wanton loue-songs and reading of Books Ballads of this sort Thirdly all incontinent thoughts and lusts of the heart Fourthly whatsoeuer is vsually an occasion of vncleannesse as being present at filthy stage-playes putting on apparell of another sex mixt laciuious dauncing surfetting drunkennesse idlenesse c. 347 Quest What are we here commanded Answ To liue in temperance chastitie and sobernesse and so to keepe my body holy and pure as a temple of the holy Ghost 357 Quest Which is the eight Commaundement Answ Thou shalt not steale 361 Quest VVhat is here forbidden Answ All stealing which is first by violence or secret taking away that which is our neighbours Secondly by oppression and tyranny of the rich toward the poore Thirdly by deceit in buying and selling Fourthly by vsing any vnlawfull trade or way of gaine or gaming fortune-telling or selling drinke vnto drunkennesse Fiftly by prodigality for thus doe men rob their children and posteritie 361 Quest What more is heere forbidden Answ All couetousnes and vnmercifulnes the robbing of God in things dedicate tithes and offerings 370 Quest What are we here commanded Answ To do to all men as I would they should do vnto me and by diligent paines-taking to get mine owne liuing in that estate of life to which it shal please God to call me 379 Quest VVhich is the ninth Commandement Answ Thou shalt not beare false witnesse against thy neighbour 383 Quest What is here forbidden Answ All false witnes-bearing first by falsely accusing and witnessing against our neighbor before a Iudge Secondly by slandering and backbiting and by readinesse to hearken to such false reports Thirdly by flattering or soothing any for aduantage against the truth Fourthly by lying or telling an vntruth against our consciences 383 Quest What are we here commanded Answ As much as in vs lieth to preserue the good name of our neighbour and our owne good name stopping our eares against false reports and suppressing them alwaies whatsoeuer comes of it speaking the truth 393 Quest Which is the tenth Commandement Answ Thou shalt not couet thy neighbors house c. 396 Quest What is heere forbidden Answ All first motions of the mind vnto sinne though no consent be yeelded vnto them 396 Quest What are we commanded here Answ To keepe our very hearts and minds free from euill thoughts against any of the commandements of God 399 Quest Is any man able to keepe all these Commandements Answ No man vpon earth hath or euer can be able to keep them perfectly Adam only excepted in the state of innocencie and Christ who was both God and man 401 What is the breach of the law and the punishment of it Answ It is sinne which if it be but once committed only and that but in thought it makes a man subiect to Gods eternal curse which is euerlasting death in hell fire the torments whereof are vnspeakable without end or ease 404 Quest Is it not iniustice to appoint so great a punishment for euery sinne yea euen for the least Answ It is very iust and meet for the Lord to adiudge the least sinne to hell fire because his mark which is perfect holinesse set vpon man in his creation is hereby remooued and a marke with the Deuils brand is made vpon the soule of the sinner for which it is iust that the Deuil and not God should now haue such a soule 405 Quest If no man can perfectly keepe the Law wherefore serueth it Answ First to humble vs in regard of our miserable estate heereby discouered secondly to be a rule of good life vnto vs. 406 Quest How may we be saued from our sinnes Answ Onely by the bloud of Iesus Christ laid hold vpon by a true and liuely faith 407 Quest How is faith first begun and wrought in the heart Answ Ordinarily by the preaching of the Gospel the holy spirit inwardly opening the heart to beleeue those things that are outwardly preached to the eare 410 Quest How doth faith exercise it selfe and get more strength Answ By prayer the exercises of Gods holy word and by receiuing the Sacraments Concerning Prayer Quest What is Prayer Answ It is a lifting vp of the heart vnto God only in the name of Iesus Christ according to his will in full assurance to be heard and accepted at his gracious hands 412 Quest What need is there that the faithfull should pray seeing they are in Gods fauour hee knoweth their wants and hath pardoned all their sinnes Answ By how much the more we are in Gods fauour by so much the more needfull is it that wee should cheerefully pray both to pay the dutie that wee owe vnto God to obtaine the blessing promised and to renew our assurance of the pardon of sinne daily renewed through our great weaknesse 416 Quest What times are specially to be spent in Prayer Answ It is necessary that euery Christian make his prayers vnto God euery morning and euening sitting downe and rising vp from meale and at other times as the spirit mooueth or occasions and other necessities require to haue the heart lifted vp in prayer 418 Quest How and according to what Prayer ought we to pray Answ The patrerne and forme for our direction is the Lords Payer Our Father c. 422 Quest How many be the parts of this Prayer Answ The Preface Our Father The Petitions Hallowed be thy name and the conclusion For thine is the c. 429 Quest In the Preface why call you God Father Answ Because he is ready as a louing Father to heare me calling vpon his name whence I learne with boldnesse and confidence to come vnto him with prayer 429 Quest Why doe you say Our Father and not my Father Answ Because I ought to pray for all other the Children of God as well as for my selfe 432 Quest Why adde you in the Preface which art in heauen Answ Not for that I belieue God to be in heauen onely for he is euery where but because to bee in Heauen is an Argument of great glory whence I learne with reuerence to pray vnto him being my Father most glorious 434 Quest How many be the Petitions of this Prayer Answ Sixe whereof the three former concerne Gods glory the three latter concerne our selues 435
in vs that we chuse and are able to doe what wee are commanded let him be an anathema and not long after in another councell Whosoeuer shall say Conc Araus can 3. that at mans calling vpon God his grace is bestowed and that grace it selfe doth not worke this in vs that wee call vpon him hee speakes against that of the Prophet Esay I was found of them that sought mee not and was manifested to those that asked not after me Nay the fathers in this Councell goe further Can. 4. and denie any disposition in mans will towards God as touching his conuersion Can. 4. according to that of Salomon The will is prepared of the Lord. Compare this with that which is taught by the Papists at this day and iudge whether they be not iustly charged with Pelagianisme Rom. 10.14 Wee are therefore to seeke for this at the hands of God wee must reade heare and learne that wee may bee able to see First wee must learne the grownds of the Christian religion the Lords prayer Creed and ten Commandements and then diligently heare Sermons for how shall wee call vpon him of whom wee haue not heard and how shall wee heare without a Preacher Hearing the word preached then is Gods principall ordinance to begin in vs the grace of desiring to forsake sinne which where it is he will second with more grace of vtterly shaking off the dominion of sinne according to his promise of giuing grace for grace Ioh. 1.16 Thirdly wee are to consider what is the office which the God-fathers and God-mothers doe binde themselues vnto in the behalf of themselues Now as hath beene already said neither men nor Angels can effect this work of grace it is a worke proper to God alone Wee are not therefore to suppose that their promise tendeth to the full performance of this by themselues as vndertakers or infusers of grace but to doe what weake helpe and means may be able to do both by their care of instruction if parents be negligent or departed also by prayer vnto God for them Godfathers were of old taken for sureties as when one is admitted to be apprentice to any trade hee must haue sureties for his trusty and faithfull seruice so was it thought fit when men turned from heathenisme and were by baptisme admitted into the order of Christians that such as were counted faithfull should be sureties for their constant and honest proceeding according to the same order and this was done when men were of age and able to answer for themselues and hath euer since held to bee auailable to the same purpose and much more necessary for infants when growing vp they shall be pricked forward vnto holinesse by them O how greatly then are they to bee blamed that turne this custome into an idle ceremony by putting all care off thus frustrating the intent of the Church and deluding the congregation of Gods people Fourthly let vs take a briefe view what be those abhominations which a Christian at his first oath of allegeance to God is to abiure solemnly They are the Diuell and his workes the pompes and vanities of this wicked world Such an expresse forme of abrenunciation of the Diuell and the pompes of the world is very ancient and may well be thought to haue bin deriued from the Primitiue Church whereof we find expresse mention in Tertullian and others Very well therefore hath it beene continued in the Church of God and retained in this our Mother Church of England True it is that though such disauowing were not expressed at Baptisme yet it must needes be included implicitly in the very stipulation of that couenant whereby we make our selues members of Christ But it is a more liuely and firme monitory vnto vs to hold vs in due allegeance to our Lord and Sauiour when we record that we haue at the first entring our names into his Band and marching vnder his Banner proclaimed an expresse defiance and abiuration of all his enemies Whilest this Memento sounds in our eares how shall we dare to fly ouer like traytors to that enemie nay so much as to bee seene to maintaine correspondence or entertaine intelligence with those that are professed rebels against our Lord I haue solemnly before God and the congregation forsaken the Diuell and his workes to cleaue vnto my Lord Christ and to set my selfe about his holy worke Shall I then put my hand or heart to the workes of Sathan of Darkenesse of Death Sure if I doe the Diuels worke he will pay me my wages the wofull wages of sinne what that is if mine owne conscience did not sufficiently vpbraid me the holy seruant of Christ St. Paul doth further tell me The wages of sinne is Death I haue professedly renounced the vanities and pompes of this wicked world Shall I then turne seruant to so empty and deceiuing a Master as is this wicked world Sure if I doe the reward of my sinne will be in the end nothing but Vanitie of vanities all is vanitie Christ my Redeemer bought mee out of this wicked world shall I sell my selfe againe to that tyrant and that for nothing Such profitable Meditations are suggested by this couragious defiance made in the first entrance into our Christian warfare But to returne to the subiect matter whereupon this disclayming and forsaking is to be employed it is a troupe of encompassing and besieging enemies all too neere vs partly round about vs and partly within vs. The Diuell an inuisible foe most powerfull by his own subtilty and malice he setteth vpon vs by suggestions to draw vs to his works Verely none of them can be good for hee can doe nothing but sinne and would make vs like himselfe He employeth these workes and workemen when hee breatheth into our soules the hellish passions of presumption desperation pride malice murther of soules and bodies contention of Religion Atheisme Heresie c. For the influence of spirituall wickednesses hee vseth among all other instruments the strongest against our owne soules our owne naturall purblind reason to wound our Faith he hence whetteth and kindleth his fiery darts The world a more visible foe most insnaring by entisements and blandishments that dazleth our eyes with the luster of glittering pompes fading vanities Our putting on gorgeous apparrell makes vs easily forget our putting on Christ our loging to be cloathed with immortallity sumptuous buildings make vs too soone forget the house Not made with hands which we haue in the heauens 2 Cor. 5.2 Feathers fans foretops paintings c. Do so sophisticate our bodies entoxicate our soules as if we preferred these ensignes of vanitie disguises of mortall bodies before the hoped beauty and splendor of glorified bodies Ob. It seemeth then that all outward pompe and secular glory is renounced in our Christendome What then shall become of Kings Courts Royall shewes triumphs c. Must these be ranged amongst the forbidden vanities
then petition for the grace of perseuerance Thankes to God is here first in order of nature for who considering himselfe to bee made the childe of God doth not at the first apprehension breake forth into the acknowledgement of Gods goodnesse and glorifying his blessed name for such vnspeakable mercy before he dare presume to begge a further guift from the same hand Saint Paul in most of his Epistles beginneth with commemoration of Gods fundamentall mercies in Christ and thanks for them before hee proceed to new Petitions for continuance of sauing graces Thanksgiuing to God for grace is the fruit of the first grace and the seed of the latter Lastly petition for Gods grace for continuance in grace sheweth First that it is not in our power to establish our selues but that wee must craue this blessing of him who is the first Author and last finisher of our faith by whose power wee are kept and confirmed vnto Saluation namely the same power and mercy by which wee are first taken out of the iawes of hell as I haue shewed before in handling the ability of forsaking the Diuell Secondly the difference heerein appeareth betweene the two estates of grace and glory the imperfection of this life and the absolute Perfectnesse of a better Heere we are still to intreat Lord increase our faith Lord strengthen our hope Lord assist our patience But there wee shall not need to make request for establishment our faith shall then bee euacuated by accomplishment our hope fulfilled by fruition our patience needlesse where there shall bee no tribulation There the exercise of the soule shall be in admiring adoring and magnifying that mercy and bounty which hath preserued vs to the end of our mortall liues and hath crowned vs with life euerlasting Of the Creede Qu. 2. THou saist that thou art bound to doe as was promised for thee which was that thou shouldest beleeue the articles of the Christian faith let mee heare thee therefore rehearse the same Answ I beleeue in God the Father Almighty maker of heauen and earth and in Jesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell the third day hee arose againe from the dead and ascended into heauen hee sitteth on the right hand of God the father Almighty from thence hee shall come to iudge the quicke and the dead I beleeue in the holy Ghost the holy Catholique Church the Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting Amen The Symbol of the Apostles Explan Before I come to speake any thing of these Articles in particular a few things are to be premised in generall First touching the name whereby they are called What articles are it is well knowne to euery man and so is the other name the Creed of the Apostles The proper name heereof in Greeke in which tongue these Articles were first penned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum Apostolorum which signifieth either a note a marke seruing to distinguish betweene one souldier and another or a summe of money cast in which wee call a shot It is likely and History consenteth heerein that the Apostles dispersing themselues ouer the world according to their commission to preach the Gospell aduisedly compiled an abridgement of the same to remaine as a rule according to the analogy whereof though the Church were scattered farre and wide yet both teachers and hearers might bee held in an holy agreement of the same faith and heresies arising being brought heerevnto as vnto a touchstone might bee tryed and being found drosse reiected And because that euery one of the twelue compiled some part which being put together make the whole it obtained the name of Symbolum as Augustine testifieth if it be his owne where he reciteth in particular the seuerall words put in by euery Apostle Aug. de temp Con◠114. These were gathered saith hee by Peter I beleeue in God the Father Almighty By Iohn The maker of heauen and earth By Iames In Iesus Christ his onely Sonne our Lord by Andrew Which was conceiued by the holy Ghost borne of the Virgin Mary by Philip Hee suffered vnder Pontius Pilate c. By Thomas Hee descended into hell and the third day rose from the dead By Bartholmew Hee ascended into heauen and sitteth c. By Mathew From thence he shall come to iudge the quick and the dead By Iames sonne of Alpheus J beleeue in the holy Ghost c. by Simon Zelotes The Communion of Saints By Iudas Iames his brother The resurrection of the body By Mathias The life euerlasting Amen All which I haue here inserted as probable not as necessarily inforcing Jerom. Epist 41. partis 1. In the Symbol of the Church of Rome this phrase he descended into hell is not neither in the Symbol of the Easterne Churches that iust according to this forme it was first set forth by the Apostles for both the phrases of descending into hell and Catholique Church may seeme to bee of later stamp and moreouer if it were thus certainly penned by them it were a part of Canonicall Scripture The common opinion of our Diuines is that it is called the Symbol of the Apostles because it was gathered out of their writings it may bee by some of their disciples that heard them For mine owne part hauing recited thus what I finde touching the name and first collection of these Articles I will leaue euery man to iudge as reason shall induce him to doe Secondly concerning the number of Creedes It is certaine that there haue beene many some compiled by whole Councels some by seuerall learned men of the Church vpon speciall occasion but none of those which haue beene made by the Orthodox doe any whit differ in substance from this of the Apostles they do onely set downe in more words that which is here contained in fewer and so may serue instead of some Commentaries vpon this of the Apostles The principall is the Nicene Creede made some three hundred yeeres after Christs Incarnation vnto which were consenting 318 Fathers Constantine the great Emperor being President This because of Arius who denied Christs Diuinity is larger in setting this forth how hee is very God of very God and of the same substance with the Father Next is the Athanasian Creede made by that holy man Athanasius who by the Arians was much persecuted but he made this as for a testimony of his owne sincerity in the truth so also to instruct and confirme others And of like sort is the Ephesine the Calcedon the Agathen c. So that we neede not be doubtfull because there be many which to embrace knowe and receiue this and so thou dost know and receiue them all 3. The Creed penned why Thirdly concerning the ends why this was committed to writing They were sundry and excellent
descent c. doe rather import somewhat added to his death and buriall the more currant exposition is to make it a seuerall and different Article or Parcell of our Sauiours performances and so wee will now consider in the remaining interpretations That branch of the first interpretation auouching that our Sauiour did sometime in triduo mortis really descend in soule into the place of the damned is most literall naturall and agreeable to the words no way lyable to tautologie nor repugnant to the analogie of Faith but consorting with the plaine termes of Scripture and testimony of ancient Fathers In this sense the Church of England in the first times of reformation Articâ— 37. seemeth to vnderstand and interpret this Article both by insisting vpon the direct words in the booke of Articles of Religion where the truth realty of Christs descent into hell is auouched in the same manner with the realty of his death c. as also by the explanation thereof in the larger Catechisme authorized by our Church called Nowels Catechisme The end of such descent might well bee to triumph ouer Satan in his owne dunghill and dungeon and withall there to vpbraid vnto the damned spirits of obstinate men what a gracious and glorious Sauiour they had neglected Though some be of another minde in this point yet I see no coactiue reasons out of Scripture or otherwise brought by them against this plaine literall construction And caeteris paribus why should not the authority of our Mothr the Church of EnglaÌ„d ouer sway For my part in my priuate opinion I haue much inclined to the fifth interpretation applying this descent into hell parabolically to the dismall apprehension of Gods wrath lying heauy vpon the soule of Christ and representing the paines of hell due to vs. The reasons that perswade that our Sauiour vnderwent such inward sufferings in his soule are First if hee had not suffered extreame torments in soule besides what he suffered by sympathy through bodily pangs hee must either haue been weake and ouer-yeelding or else haue dissembled being without sorrow Sixt. Sennensi Bibl. Patrum li. 6. Annot. 35. when hee expressed so great sorrow as one saith that Hillary sometimes held but afterwards recanted making a sound confession of his faith for if Christ did not truely suffer wee are not truely redeemed or else the Saints of God which are by infinite degrees more weake then Christ God and Man must bee acknowledged to haue had more courage and magnanimity when they haue been vnder extreame torments then he had For before his passion vpon the crosse he was very heauy much troubled Math. 26.38 verse 39.40 in so much as hee said My soule is very heauy euen vnto the death and prayed three times if it were possible that the cup might passe from him at what time also his passion was noted to be so great that he sweat with paine and his sweat was like drops of bloud Luc. 22.43.44 and an Angel appeared from heauen comforting him whereas weake men haue by Gods assistance ioyfully prepared themselues and haue beene ready to meet with the most extreame bodily torments Againe in the time of his passion what a wonderfull deale of feare was he surprized withall when hee cryed out My God my God why hast thou forsaken me Luk. 24.46 yea and he cryed againe the second time and gaue vp the ghost whereof mention is made also in the Epistle to the Hebrewes verse 50. In the dayes of his flesh hee did offer vp prayers and supplications with strong cryings and teares to him that was able to saue him from death Heb. 5.7 and was also heard in that which hee feared whereas weake men haue beene vnder cruell tormentors hands with vndaunted courage to the astonishment of the beholders Now there is no Christian but will acknowledge that Christ was ten thousand times more able to indure any tormeÌ„ts then any of the most coÌ„stant Martyrs that haue suffered for his name and if hee were without all comparison more able to beare whence could it happen that he was pressed with such sorrow heauinesse and feare but for that hee alone suffered more then all Martyrs if all their sufferings were put together euer since righteous Abel to this day And how could hee suffer more but in his Soule wherein hee felt the wrath of God which is vnsupportable to men and Angels Heereto is added this reason also Arg. 2. Christ did sustaine the person of the faithfull who without him were all subiect not onely to bodily sufferings and death but to the euerlasting death of the soule now the only way whereby God is pleased to deliuer vs heerefrom is by sending Christ to bee in our stead and more or lesse to suffer that which wee for sinne should haue suffered wherefore it â—s said Hee was made sinne for vs that knew no sinne 2. Cor. 5.21 that wee might be made the righteousnesse of God through him And Hee tooke flesh that he might destroy through death him that had the power of death Heb. 2.14 that is the Diuell Therefore Analogie inferreth that as the Lord Iesus suffered for vs in body so hee suffered in his soule also and thereby hath perfectly redeemed vs in both but how and by what particular passions hee suffered in soule is not reuealed and therefore by vs vnutterable Only wee must know that how great soeuer his passions were hee did in the end ouercome them all and by the way though hee feared sweat blood and cryed out through want of present sense and apprehension of the vnion with the diuine nature yet the diuinity was neuer separated from Christ Iesus but supported him and made him conquerour ouer all when hee seemed to be ouercome The Meditation also vpon these suffering of our Sauiour is very needfull profitable to vs. First the remembring Christs passion in his soule 1. Duty By the remembrance of Christs sufferings to feare to sinne is an antidote to preserue vs from sin For though thou be so stout-hearted as that no bodily punishments can scarre thee from following thy will and resolution in wickednesse yet doe but behold Christ in his spirituall conflict with Gods wrath due to sinne sorrowing sweating sweat of bloud comfortlesse and crying out vpon his Father without hope and it will make thee to tremble to thinke am I forward to commit that which doth thus anger the King of Heauen that hee would not shew any countenance nor fauour that hee would no whit spare nor regard his owne beloued Son standing in the roome of sinners though his grones and cryes went vp to Heauen O then if I doe thus if I rot in the dregges of my sinnes how shall I indure his anger how regardlesse will hee bee of mee when I shall in my need cry for mercy Surely I shall with Esau be sent away empty Heb. 12.16 though I seeke the blessing with
that diuine voyce Reuel 20.6 Blessed and holy is he that hath part in the first resurrection for ouer such the second death hath no power Now as our first life viz. our naturall hath certaine signes as breath warmth motion c whereby it is knowne so hath this second our spirituall life and these signes are chiefly foure First an heauenly minde If yee be risen with Christ seek those things which are aboue Signes of a new life Col 3.1 where Christ Iesus sits at the right hand of God c. For if the minde be still plodding vpon the earth and earthly things if the thoughts be altogether bent this way how is there any rising if the foode that perisheth be still most sought after how is there another kinde of life the meanes of sustaining it being neglected wherefore Saint Peter willeth such as be risen to a new life 1 Peter 2.2 As new borne Babes to desire the sincere milke of the word that they may growe thereby Secondly an holy and innocent life for such onely are risen with Christ as haue put on Christ Eph. 4.14 as haue put on the new man which after God is created in righteousnesse and true holinesse They which are still the old men they were if they were vnholy vnholy still if vile vile still they I say are not risen to a new life they are not ranged into the order of true Christians our captaine Christ hath put all his Souldiers into an other fashion They are blamelesse and pure Phil. 2.15 and the Sonnes of God in the middest of a naughty and crooked nation without rebuke Thirdly greater ioy in the grace of God through Iesus Christ then in any thing either of pleasure or profit in this world because worldly things are olde ioy in them is past now we are come to liue a new life as hee which is preferred from a poore Farmer to be Lord of great possessions he is now a new man he ioyes not in his Farme which he had vnder others it delights him not that he had such a poore common Estate but in this his new aduancement is his comfort So we being risen from an old life to a new from a naturall to a spirituall with Christ from the life of the Children of wrath and of sinnes seruants to the life of the Sonnes of God cannot but ioy onely in this in regard of exceeding ioy and we cannot but accompt all things drosse and dung with the Apostle in comparison of the excellent knowledge of Iesus Christ Phil. 3.8 and of him crucified and risen againe Wee cannot but compt it meat and drinke vnto vs with our blessed Sauiour Iohn 4.34 when we are thus doing the will of our Father viz. in workes of holinesse Fourthly growth and increase in sanctification for nothing which begins to liue and is like to come to perfection and to continue is without growth no more is any man which begins to liue a new life in holinesse he is not forward herein to day and backeward to morrow a babe for knowledge and practice this yeare and a babe an whole yeere or seuen yeares hence but he goeth forward groweth in grace 2 Pet. 3 18 Iohn 15.1 and in the knowledge of Iesus Christ as St. Peter exhorteth vs to doe He is a branch of the Vine Christ which shooteth much foorth in a short time Psal 1 1.2 he is a tree planted by the waters side and not some shrub comming vp vpon the drie heath If these things be so what a nullity of Faith is there in most men when there be onely words to expresse it That Christ our head rose againe the third day c. but it is plainely disproued in deedes by want of this newnesse of life And hitherto of the first branch of this Article now follows the other He ascended vp into heauen For the meaning Hee being reuiued from the dead his soule comming againe into his body walked heere a while vpon earth for the space of forty daies eating and drinking sometimes with his Disciples not for any neede of sustenance but for more assurance of his resurrection and offering his body to be felt and handled comforting and instructing them and then in the open sight of them all he went vp body and soule into the heauens they looking and maruelling at it Proofe For the grounds hereof Sundry times was it foretold by many types was it prefigured and by sundry witnesses soundly testified It was foretold by Dauid Thou art ascēded vp on high Psal 68.18 thou hast lead captiuity captiue giuen gifts vnto men and Christ himselfe spake hereof to his Disciples both before his suffering I go to prepare a place for you Iohn 14.2 in my Fathers house are many dwelling places and I goe my way and will come againe receiue you to my selfe that where I am Ioh 20.17 there yee may be also and after I ascended to my Father and to your Father to my God and to your God And the same was prefigured in Enoch Gen. 5.24 the seuenth from Adam who is said to haue walked with God and to haue beene taken away from amongst men and in Elias the Prophet who whilest he was walking and talking with Elisha his seruant 2 King 2 was taken vp into heauen in a fiery Charriot and also in Moses who though he did not ascend vp to heauen as the other yet he is said to haue gone vp vpon an high Mountaine the mount Nebo and his body was afterwards seen no more vpon earth Deut. 34 Wherefore he is brought in with Elias conferring with Christ vpon the Mount Tabor at the time of Transfiguration that the Types and Antitype as it were might meete altogether before Christs ascension Lastly Saint Luke setteth downe Acts 1.12 how he ascended with the circumstances before spoken of and that two Angels like men in white apparell asked the Disciples who were looking vp to heauen after that he was ascended from them Why stand yee gazing into heauen this Iesus which is gone vp into heauen shall so come as yee haue seene him goe vp to heauen Ephes 4.10 And Saint Paul saith Hee is ascended farre aboue all heauens viz. all visible heauens to the highest where the throne of God is yea Steuen the first Martyr addeth and saith Acts 7.56 I see the heauens open and the Sonne of Man standing at the right hand of God and hee did once more yet manifest himselfe to Saul a persecutor to be there when hee called from heauen vnto him Acts 9.4 saying Saul Saul why persecutest thou mee which indeed did wonderfully confirme this thing euen to vnbeleeuers for that so forward a persecutor was suddenly heerevpon turned to be a most zealous Preacher for that hee which hated Christ did set forth Christ his resurrection and ascension vp into heauen in euery place where he came And wee are
Christ which is best of all If wee put our selues vpon a iourney into a place farre from our own home especially if the wife goeth from her deare husband or children from their louing Parents wee haue a longing desire to bee at home againe and the rather if wee be hardly vsed abroad and vndergoe many dangers but we are heere absent From God our louing Father and from Iesus Christ our deare Husband in a world of miseries and which hateth vs oh how can wee then but long to bee at home with them Psal 62.10 1. Ioh. 2.15 Secondly wee must not care any more nor be more in loue with the goods and possessions of this world then trauellers that come to Innes of best entertainment and richly furnished are in loue with them but as they vse them for their necessity a night and away not further regarding any thing they finde there So must wee vse things of this world If riches increase according to Dauids counsell wee must not set our hearts thereon If wee haue the world as S. Iohn aduiseth wee must not loue it nor the things of the world but vse it as it is said in another place as though wee vsed it not 2. Thes 3.6 Thirdly as men vpon their trauaile in strange places are very inquisitiue for the right way and will now and then be at the cost to hire a guide but wil not associate themselues with euery company but be choice in this regard so must wee euer bee carefull of our way to heauen inquire for the right at Gods word and his faithfull ministers and rather then faile bee at cost this way and not company with lewd persons lest wee be seduced by them either through errour if they bee heretiques or through vice if otherwise wicked Fourthly as they which bee in a strange countrey doe comfort themselues in all the misery which they indure because they hope yea long to bee at home againe and to be recompenced for this with the loue of their friends congratulating their returne and all other pleasing contentments which they wanted abroad so must wee in the middest of all our sufferings bee comfortable remembring that we are in a strange countrey when wee shall returne to our Fathers house vnto which time it will not be long wee shall bee recompenced with ioyes vnspeakable Thus did Moses when hee might haue had the pleasures of Pharaohs court and liued like a Kings sonne Hee chose rather Heb. 11.25.26 Phil. 4.4 to suffer affliction with Gods people for hee had respect to the recompence of reward And for this is it that we are exhorted alwayes to reioyce and to reioyce againe for that the comming of the Lord is at hand at which time wee shall bee taken vp to our owne countrey and euer remaine with that Lord. And heere is added by S. Peter a fit thing 1. Pet. 2.11 viz. As Pilgrimes and strangers to abstaine from fleshly lusts that fight against the soule which as vtter enemies doe their indeuour to hinder vs and to keepe vs out of our Soules Countrey Euen as a woman that is taken vp with a delight in strangers loue growes out of fauour with her husband and is for this iustly diuorced from him so whosoeuer is taken vp with fleshly lusts either by couetousnesse or vncleannesse or surfetting and riot c. procures such dislike at the hands of our iealous Lord as that hee shall for euer be kept from comming at him Quest 39. Which is the second degree of his exaltation and in which words Answ Secondly he hath all honor power and authority in heauen and in earth together with God the Father In these words Hee sitteth at the right hand of God the Father almighty Explan In this Answere is set downe the very meaning of this Article containing the second degree of his exaltation the second step of his rising answering to the second degree of his humiliation There hee was despised and placed vpon the gibbet betweene two theeues and hung like a poore creature as vnable to helpe himselfe heere hee is honoured placed in the state-chayre of heauen and full of power both in heauen and in earth there he was poore weary hungry thirsty and harbourlesse heere hee sits at ease full rich and abounding with dwelling places euen for all that seeke vnto him Lastly there he was scorned mocked and derided with robes and crowne as vnworthy to weare them hee was lesse esteemed then rebells and murtherers heere he is crowned and robed with glory and in earnest as most worthy hee hath all knees bowing vnto him and a name aboue all names For thus is this phrase of sitting at the right hand wont to bee vsed in the Scriptures 1 King 1.19 Psal 45.9 Salomon is said to haue made a throne for his mother Bathsheba and to haue placed her at his right hand which was a doing of great honour vnto her so as that whatsoeuer shee would command should be so In the fortieth fiue Psalme the Queene is placed at the Kings right hand in a vesture of gold that is is highly honoured by him In which places with the like howsoeuer there is truth both in the wordes and in the literall proper sense yet heere it is not so the Lord of Heauen hath no right hand nor left as some ignorant and vnlearned Monks haue taught long agoe because hands and feet and face and other parts of the body are ascribed vnto him neither hath Christ any seate in heauen for there is no need of any there for which cause he is said also to stand at the right hand of God Act. 7.56 Rom. 8.34 and to bee at the right hand of God making intercession for vs. The meaning therefore heere is onely to be taken that hee hath all honour power and authority in heauen and in earth together with God the Father euen Christ Iesus both God and Man receiueth these in his whole person but collated vpon him in regard of his Man-hood his God-head in it selfe being vncapable of any new reall accession of glory or power For the grounds of holy Scripture from whence this Article is taken they bee many and most euident which confirme both his being at the right hand of God in heauen and secondly his honour there and thirdly his power and authority First that hee sitteth at the right hand of God in heauen Proofe Collo 3.1 is plainely set forth where wee are bidden to seeke the things aboue Where Christ Iesus sitteth at the right hand of God The very words are to be noted against the Vbiquitaries which will haue Gods right hand to be euery where and so the very body of Christ to be euery where and really present in the Sacrament of his Supper But marke these words and they teach vs not thus but that his body soule now glorified are aboue in heauen and like vnto this is that place to the Ephesians Ephes
the matter is suppressed because that would haue beene too great an euidence against them Not long after Ardanus Bishop of Northumberland vnder King Oswaldus opposed himselfe against the same alledging that the grieuous things of the law the burthens of the Pharisees were not to bee propounded to the people Anno. 670. Colmanus another Bishop stoutly resisted the shauing of Priests and other fooolish ceremonies that were vrged but the King taking against him he preuailed not and therefore went from his Bishopricke into Scotland with those that tooke part with him The like resistance had his Predecessour Fannanus made before Auintint lib. 3. Annalium c. Afterwards anno 714. when Boniface who was called the Apostle of the Germans was sent of Gregory the second for the like purpose of establishing Romish ceremonies he was resisted by Adelbertus Gallus Clemens Scotus Sampson Scotus Virgilius and Sidorius learned men who could not endure the ceremonies vrged about the Sacrament of the Lords Supper and Baptisme but they were oppressed by the Popes authority viz. Gregory the second Gregory the third and Zachary Anno 774. Egila Nist Magdeb. Cent. 8. cap. 10. a Bishop in Spaine who before had much reuerenced the Bishop of Rome afterwards vnderstanding that his traditions depended not vpon Gods Word hee contemned them for which cause hee stirred vp other Spanish Bishops against the said Egila Anno 899. there was one Claudius Cent. 9. cap. 10. who had beene a Priest in the Court of Charles the Great which taught the same doctrine that Luther afterwards did inueighing against the imagery and superstition of those times Baleus Trithsnus Anno 841. Bertram a Priest in France who was greatly esteemed by Charles the brother of King Lotharius taught that the body of Christ was not really present in the Sacrament but is by faith receiued Anno 847. Thergaudus Bishop of Treuiris inueighed grieuously against Pope Nicolus hee called the Pope Antichrist and a Wolfe saying Auentiniâ— Reginâ—l lib. 2 Cum sis seruus seruorum Dominus Dominantium esse contendis When as thou art by profession a seruant of seruants thou striuest to be a Lord of Lords Hee called Rome Babylon Being called to Rome together with Guntherius Guntherius Bishop of Calleâ— he was excommunicated vnheard and after slaine Anno 859. S. Vdasrick Bishop of Augusta held that the Roman Bishop might erre and proued learnedly by sundry arguments that it was lawfull for Priests to marry Hist Mag. Cent. 9. cap. 10. Anno 1054. Berengarius a learned man had many followers who stoutly maintained that the body of Christ was not really in the Sacrament Anno 1071. Lanfranke Hist Magdeb. Cent. 1â— cap. 10. Arch-Bishop of Canterbury is said to haue corrected the writings of the Fathers according to the Catholique Faith whence it must needes follow that the Church was then gone froÌ„ the purity of the Fathers times which was noted by some but to blinde their eyes this correction was made In the Epistle of Anselme there is a forme of visiting the sicke prescribed in this manner The Priest should say Thou confessest that thou hast liued so ill that thou hast deserued hell Hist Magd. Cent 11. cap. 6. The sicke answers Yea Doest thou repent thee of these thing He answers Yea Doest thou beleeue that the Lord Iesus Christ dyed for thee He answers Yea Doest thou giue him thankes He answers Yea Doest thou beleeue that thou canst not be saued but by his death He answers Yea Go to therefore whilst thy soule is in thee put thy whole trust in this death trust in no other thing commit thy selfe wholly to this death with this couer thy selfe all ouer winde vp thy selfe all ouer in this death S. Anselme was a Lutheran Whence it appeares that according to the present doctrine of our Church it was held then and that meritorious workes wrought by men were in no request for iustification and saluation Anno 1110. Florentinus a Bishop auouched that Antichrist was then born Platina Blondas for which he was called to account by Paschalis the second and suppressed Anno 1135. one Francis an Abbot maintained that Christs body was not really in the Sacrament Hist Magd. Cent. 12. cap. 5. Anno 1110. Petrus de Beuis a Priest Henry a Monk in France taught that the body and bloud of Christ were not offered in the Masse neither that it was a sacrifice made for the saluation of soules that Altars were to be destroyed that the substances in the sacrament were not altered that sacrifices and masses and prayers and almes c. being made for the dead Cent. 12. cap 9. were fooleries and profited not that Priests and Monkes were rather to marry then to burne that Crosses were not to bee reuerenced that the Canonicall Scriptures were onely to bee beleeued and that the writings of the Fathers haue not equall authority and of these the one was burned the other hardly escaped Bernardi vita Anno 1190. Bernard a learned Father though hee was not so sound through the iniquity of the times in all things yet in the case of iustification he speaketh like a Protestant when being in danger of his life he said I am not worthy J confesse neither can I by mine owne merits obtaine the Kingdome of heauen but my Lord obtaining it by a double right viz. of inheritance and by the merit of his passion being content with the one himselfe h e bestoweth the other vpon mee Anno 1220. one William a Goldsmith said that Rome was Babylon the Pope Antichrist was therfore burned Hist Magd. Cent. 13. cap. 2. Anno 1250. Gâ—lielmus de sancto Amore was banisht for an heretique and his bookes burnt Robert Grostâ—d Bishop of Lincolne a zealous opposer of Papall tyranny should haue had his bones digged vp and burnt but that the Pope being terrified in a dreame desisted from this his enterprize Anno 1260. on Laurence an Englishman had his bones burnt after that they were taken out of the graue Anno 1350. there were many sincere Teachers specially Iohannes de rupe Scissiâ— Anno 1360. Armachanus an Arch-bishop in Ireland Anno. 1370. Iohn Wickâ—liffe disputed openly at Oxenford and was defended by K. Edward the third and the Nobles against the Pope Summa Conc. a Bartholomâ—o Goranza collecta The poynts maintained by him were That the materiall substance of bread and wine remained in the Sacrament That outward confession to the Priest was superfluous and vnprofitable That if any man giueth almes to the idle Friers hee is excommunicate That hee which entreth into any such order is made more foolish and vnfit to obserue Gods Commandements That the Church of Rome is a Synagogue of Satan neither is the Pope the Vicar of Christ That it is a foolish thing to beleeue the Popes Indulgences c. Anno 1410. Iohn Husse and Ierome of Prague were famous in Bohemia Conc. fol.
are cast into the ground euery one draweth vnto it selfe that vertue and sappe which is necessary for the nourishment though it be alike common vnto them all so men in the resurrection shall receiue these parts and all that substance which doth seuerally belong to them although in the meane season they lye in common together in the bowels of the earth and thus farre out of that learned Father Gregory of Nyssen Epiph. lib. de trino vno Deo 14.24 de Resur Another also handling the same matter reckoneth vp many things as types of the resurrection the day succeeding the night the seede of the earth that springs vp after corruption the locust reuiuing againe the nayles of our hands when any goe off the haires of our head being cut and growing againe the Ring-doue reuiuing againe and a little beast called Myoxus the Phoenix an Arabian foule which burneth it selfe at fifty yeeres of age and after three dayes ariseth againe out of her owne ashes 1. Cor. 15.52 And that this generall resurrection shall bee in one moment it is the plaine doctrine of the Scripture In a moment in the twinkling of an eye at the last trumpet The Lord shall need no space of time to effect it but as at the time of the Assises all the prisoners are brought forth so at these generall assises of the whole world all shall come out of the prison of the graue And lastly for the end of the resurrection that the workes of all men shall be made manifest and all secret thoughts that they may be rewarded accordingly hath beene already handled and proued vnder the sixth branch of the seuenth article touching Christ his comming to iudgement and therefore the Reader is to be referred thither to see more and also for the time when these things shall be But for the further vnderstanding of the doctrine of the resurrection I haue thought it not amisse further to annex here two or three questions more Quest 47. What manner of bodies shall we haue in the resurrection Answ The very same which now we haue onely whereas they be now naturall they shall rise againe spirituall not subiect to death any more as now they be nor sustained by naturall meanes of meates and drinkes warmth and sleepe or the like 1. Cor 15.35 Vers 36. Explan This question is euen thus moued and answered by the Apostle to the Corinthians But some man will say how are the dead raised with what body shall they come forth Hee answereth that euen as corne being cast into the ground springeth vp againe and the Lord giueth euery graine its owne body whether wheat or some other So in the resurrection of the dead euery man shall haue his owne body the onely difference is that it is sowen a naturall body Vers 43. Vers 44. but raised a spirituall body it is sowen in dishonour raised againe in honour sowen in weakenesse raised in power c. Now the variety of words here vsed of honour and power serueth specially to set forth the manner of the rising againe of the faithfull all others shall also haue spirituall bodies like vnto the damned spirits in hell that is euer continuing seeking death through the greatnesse of the misery but not being able to finde it That we shall haue the same bodies Iob also testifieth saying I shall see him not with other but with these eyes Iob 19.25 And good reason it is that as our bodies haue together with our soules beene instruments either of Gods glory or of sinne to his dishonour so together with the soules they should partake of glory or misery Quest 48. Amongst those that dye some be crooked through age some tender infants some blind and some lame shall their bodies then at the resurrection be the same Answ No for all these are weakenesses which shall be done away to the faithfull and strength perfection and comlinesse shall be to euery one of them Explan This also is good to be knowne because the holy Scriptures doe speake hereof to the comfort of Gods people where we are taught that the body shall bee ralsed in power and in honour there must then needs be instead of the weaknesse of decrepit old age and infants strength and might in stead of deformity beauty in stead of lamenesse agility instead of blindnesse the sight which could neuer here be attained vnto viz. Whereby wee shall see the most glorious God of all As for other questions about the knowledge of one another of the cessation of the difference of sexes c. For that they be not so necessary nor very profitable we will wade no further herein 2. Duty To liue as those that expect the resurrection For the duties of this faith The first is not to liue as they which are euer to continue in this world for wee must all die we must first fall and then shall wee afterwards rise againe the strongest and stoutest could neuer bee priuiledged from death no not one day or houre by any strength of nature Wherefore we are not to vse any vnlawfull meanes to get any of the goods of this world either by carking and caring by robbery and stealth by fraud and oppression for who can tell that he shall liue to enioy them yea who can tell that his very enemy shal not reape the fruit of his labors and then what shall it profit a man by his toyle to scrape together mountaines of gold If a man liued in a Countrey where he were in danger of publique Officers euery day to be drawne out of his house and to be spoiled of all his goods he would not I suppose take any great pleasure in gathering together and increasing his wealth much lesse would he seeke to pull from others seeing this were nothing else but to procure more enemies by making the booty greater for the spoilers but this is our estate in this world we liue in this earthly countrey subiect euery day to be pulled out of our houses by Death the common all-conquering Officer and to be spoyled of all our worldly goods Oh what madnesse is it then in vs to rob and to deuoure one another to be vnsatiable in our heaping vp of wealth and without end in our delight in worldly vanities for men could not more exceede in their affectation of worldly things if they should liue heere euer then the men of this generation who haue no sooner gotten any thing but they are ready againe by death to be depriued of it all 2. Duty The second duty is not to liue as they that deny the resurrection whose hope onely is in this world viz. like bruit beasts eating and drinking as saith the Apostle 1. Cor. 15.32 because that to morrow they should die and then they should be cut off from all pleasure for we hope for a resurrection in which they that haue done good shall arise vnto life Ioh. 5.29 they that haue
direction vnto vs For neuer more guides in euery corner poynting and haling men as it were to the right way yet neuer were they so little regarded which bringeth our profession into a suspition amongst the enemies as teaching good workes to be needlesse vnto life but they shall answer for it who are an occasion of this blasphemy 3. Duty To remember euerlasting life in all troâ—bles The third duty is to vse the remembrance of eternall life as a salue against all sores as a cordiall to comfort our hearts against our greatest heauinesse Are we in misery in pouerty in pangs in disgrace in danger in the middest of continuall crosses What are all these to dismay vs the Lord hath prouided an excellent estate for vs euer enduring our suffering of these things is but momentany the Lord hath assured his seruants of Heauen and of Crownes of glory how can he then but giue vs deliuerance from these things supply our temporall wants in his good time Nay which is more the Lord hath sweetned the bitter pils of the troubles of this world by working through them the health of the soule by making them meanes of further assurance that wee are his children and that hee is our Father and by leading vs through them as through the right way vnto the euerlasting life 1. Cor. 11.28 Heb. 18. Iam. 1. If a begger might haue twenty pounds for trauelling in the wet and cold one night or for some few stripes to be giuen vnto him with a rod hee would not bee much grieued hereat no more would we at our crosses if wee had faith to be assured that instead of these wee shall haue an other day so great glory and the lesse would wee murmure at it because our stripes be vpon vs worthily as if a poore prisoner that had deserued death should bee set free and rewarded with a great summe of money for willingly submitting himselfe vnto some light chastisement Rom. 5.1 Let vs therefore not onely be content to beare our crosses but with the Apostle through faith reioyce in our tribulations and praise the Lord for them as Iob did saying Iob. 1. 4. Duty To pray for the â—astening of glory The Lord giueth and the Lord taketh away blessed be the name of the Lord. The fourth duty is to pray that this time might bee hastened 4. Duty To pray for the hastening of glory wherein we shal enter into life and euen to reioyce when we see it approach to any of vs in particular because it will be so happy a change for vs of mortall for immortall of weakenesse for strength of dishonour for glory and as one dying said of tinne for siluer of copper for gold Wee must learne therefore to be like vnto the Brides which saith Come Reuel 22.17 Vers 20 2. Cor. 5.1 and vnto St. Iohn who when he had had some sight of these things said Euen so come Lord Iesus Wee sigh saith Paul desiring to be cloathed vpon that is to goe out of this clay house and to ascend to our house in heauen What faith haue they then that by the course of nature or by the danger of sicknes being brought almost home to this house desire to be farre away from it againe How vnseemely a speech is it in olde men to say I would I were young againe how lamentable a feare in sicke men to heare that they shall die let vs be more strengthened in these things that at our departing hence we may truly beleeue and haue euerlasting life Standing vp at the Creed There be two circumstances further vsed in the rehearsing of these Articles the first is the rising and standing vp which is a ceremony neither vaine nor superstitious as some suppose but they thinke amisse that more reuerence is hereby done to the Creed which is no Scripture then to the written word of God For first of all it is not vaine because it serueth to testifie our consent to the points rehearsed and is a silent confession of the same faith by all the Congregation as in the time of prayer all kneele by this gesture manifesting their consent with the Minister in this heauenly action In other duties done at Church in publique there is not the like reason of following the Minister in his gesture whether hee readeth expoundeth or preacheth because that in all these the Hearers are Patients and he onely an Agent Read more of this aboue at the end of the fift Question Whereto may also be added that this gesture of standing vpright is the most sutable and conuenient as being the posture of soldiers and champions ready to fight vnto the death for that faith which they then proclaime by recitall Amen Why added The second circumstance is the addition of this word Amen signifying verely or certainly or vndoubtedly It is added 1. To shew that we doe not in word only beleeue these things but from our very hearts 2. Not waueringly but certainly and without doubting 3. Not as though it were in our power as if we were secure for our firme and stedfast beleefe of these things but earnestly crauing this faith at the hands of God and thus it is as much as So be it The abuse of the Creede All which shewes the wonderfull abuse of this Creed first first amongst heretikes which say these words with their mouthes but the contrary in their hearts some denying beleefe in the Sonne of God for that they hold him to be meere man and God onely in name as Princes are called Gods vpon earth as the Arians Some in the Holy Ghost as the Macedonians for that they affirme him to be seruant and inferiour to the Father Sonne some deny beleefe in the holy Trinity for that they beleeue only in one God holding the distinction of persons a monstrous fiction of man as the Anttrinitaries And some againe denying Christs bodie 's reall being in heauen because they hold it to be present in euery Masse his Office of mediation sitting at the right hand of God because they appoint other Mediators to commend vs vnto God and the beleefe of the remission of sins with the life euerlasting because they teach doubting till the last gaspe The Creed abused by the Papists 1. Cor. 13.13 Secondly this Creed is further abused amongst the Papists because when they pretend to make a confession of their faith they doe onely confesse their hope which is a distinct thing from faith according to the Apostle There remaine these three things Faith Hope and Loue Now besides that they teach Faith to be a beleeuing in generall of all the Scriptures to be true they make it to be all one with hope through the mercy of God of being saued Thirdly it is further abused by all infidell-like Christians which say with their mouthes I beleeue in God c. But like Parrets not regarding what they say not considering the fearefull estate of such as want
the sinnes though most loud crying of that people And for this is it that the maine sinnes against euery precept of the first Table were censured with death but it is not so with all those of the second Table Yet doe I not so rigorously presse this rule as to inferre that the least sinne against the first Table must needs bee more heynous then the greatest against the second which hath beene rashly concluded by some Can any Christian perswade mee that I commit a more damnable sinne in being ouertaken with a nap at a long Sermon or comming once late to Church then if I had murthered my owne Father Let me be throwne out of a window if I thinke that Eutychus Act. 20.9 sinned more grieuously then Cain Gen. 4 8. In gathering a proportion betweene one sin and another all respect is not to be had to the obiect against whom the offence is done but regard must bee had also of the kinde of the action committed of the malice or infirmity of the committer c. These bee sometime so superlatiue that they ouerbalance the generall respect to the obiect The comparison therefore betweene the two Tables is to receiue modification and moderation by restraints as caeteris paribus or where there is not ouermuch imparity otherwise in eodem gradu aut specie wherein affections intentions malices presumptions infirmities neglects c. are to bee counterbalanced among themselues and one against another The sixt Rule is this there is so neere a relation betwixt all the commandements of the morall law Rule 6. that whosoeuer obserueth all failing onely in one poynt is guilty of all because as S. Iames teacheth there is one and the same the Author of them all And hence it is that Of two euils Iam. 2. â—0 being mala culpae not penae not the lesser but neither is to bee chosen And hitherto of the first thing now followeth the second Rule 2. Of the singularity of these Commandements of the singularity of these commandements which is in this that euery of these foure hath both the commandement and the reason which is plaine in the three latter and is only called in question in the former because it is not placed as a reason but as a preface to all the commandements before any charge giuen Whence it is The first commandement hath a speciall reason that some haue made it a generall preparatiue perswading to the obedience of all these lawes But it will appeare I take it to bee a speciall reason of the first also and more properly belonging vnto it if we consider first that the other three being subordinate haue their speciall reasons and much more then should this being chiefest and ground of all Secondly the identity of the reason heere vsed and in the second I am the Lord thy God and I the Lord thy God am a iealous God both being alike fit to strike terrour into the offenders as the precepts are alike the one forbidding inward the other outward Idolatry so that if this of the first bee made only generall for the same cause may that of the second and neither shall haue their speciall reason Thirdly if it bee further considered how this reason doth specially fit the precept I am the Lord therefore thou shalt acknowledge me and none other I brought thee out of the Land of Egypt c. therefore thou shalt be vngratefull if thou deny me or ioyne any fellowes with me Quest 54. In which wordes is the first Commandement contained and in which is the reason Answ The Commandemennt is in these words Thou shalt haue none other Gods but me The reason in these I am the Lord thy God which hath brought thee out of the Land of Aegypt out of the house of bondage Quest 55. What are wee heere commanded Answ To haue the Lord for our God which is to loue him aboue all to feare him aboue all to put our whole trust and confidence in him and to make our prayers vnto him alone The manner obserued in handling the Commandements Explan The method which I intend generally to follow in opening the commandements is first to handle the commandement it selfe and then the reason and in euery commandement these two parts the duty inioyned and vice forbidden where the commandement is affirmatiue and contrariwise first the vice forbidden and then the duty when it is negatiue This first commandement is mixt or compounded of both thou shalt haue me for thy God and none other 1. Duty Inioyned Touching the duty it is to haue and to set vp in our hearts and practices the Lord Iehouah who only raigneth in Heauen and in earth for our God which is the maine and principall scope of the whole Law euen as the maine duty of a Subiect towards his Prince is to acknowledge him and to sweare allegeance vnto him which if it be not what will all other Lawes and Statutes auaile What likelihood is there of being contained in obedience in other things Surely none at all but that the person which is vnconformable in the first will liue like a disorderly Riotour and dangerous Traytor So if we refuse to set vp the true God in our hearts which is our vowing allegiance what other account can the Lord make of vs but as of a company of Out-lawes and vnworthy to liue in the Common-wealth of his Church and to bee fellow-Citizens with his Saints Now the Lord is not then acknowledged this duty is not then performed when we make profession in word and outwardly of seruing the true God but when wee loue him in the highest degree when we feare him trust in him and seeke vnto him in all our necessities Wherefore Almighty God in commenting vpon this precept in other places of his holy Word hath shewed expressly how earnestly hee requireth all these things 1 Duty To loue God First for loue he vrgeth it with such a Preface and straineth himselfe to so many varieties in pressing it as if hee would make knowne that all else were nothing without it Heare O Israel Deut. 6.3 saith he by his seruant Moses and take heed to doe it that it may goe well with thee and that thou maist increase mightily c. And againe Heare O Israel the Lord is God only Verse 4. Verse 5. thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might 2. For feare he calleth for it by his Prophet 2. Duty To feare God Mal. 1.6 as they would haue him to account them for his seruants and children If I be a father where is mine honour if J bee a master where is my feare saith the Lord of Hosts And our Sauiour Christ so preferreth this feare as hee putteth downe all feare of great ones in this world in regard of it saying Feare not him which can kill the body but is not able to kill the soule but feare
him Math. 10.28 who is able to destroy both body and soule in hell 3. For trust and confidence 3. Duty To trust in God Psal 20 8. Psal 125. they which trust in other things either men or horses strength or wit shall bee confounded onely hee that putteth his trust in the Lord shall stand stedfastly he shall be as Mount Zion that can neuer be moued Wherefore all other trust is straightly forbidden and this alone euery where commanded as being a most mighty and strong arme and tower 4. For seeking to the Lord by prayer 4. Duty To seeke vnto him by Praier Psal 50 14. which is also an action of the heart the lifting vp of the soule we are hoth directed vnto him saying Call vpon me in the time of trouble and J will heare and deliuer you and vnto him onely where it is said Thou shalt worwip the Lord thy God Deut. 6.13 and him onely shalt thou serue And by the examples of holy men mentioned in the Scripture of which not one is to be found negligent in this duty not one that did the Lord this dishonour to make the lifting vp of his heart common to any other Saint or Angell And truely there is great reason that wee should thus set vp the Lord in our affections For who is to be found so worthy of loue as he Iam. 1.17 seeing that he is our maker and euery good gift and euery perfect guift commeth downe from him the Father of lights and if excesse of loue require the like in those who are thus affected then the very loue of God towards vs if there were none other motiue may constraine vs to this excesse of loue towards his Maiesty Rom. 5. Psal 10.3 For he loued vs yet being enemies he loueth vs with that loue with which Parents doe loue their deare children Esa yea with greater then tender-hearted mothers for though they should forget their children the fruit of their owne wombes yet God will not forget his people Who so mighty as the Lord God Esa 40. Againe who is so terrible as the Lord and so worthy to be stood in awe of Princes are but grasse-hoppers and all the world but as the drop of a bucket in comparison of him When he commeth downe the earth trembleth and quaketh the brightest body of the Heauens for feare couer themselues with blacknesse His voyce is thunder casting downe the strongest things and making the very Hindes to calue for feare Psal 29. his breath a smoke and consuming fire his chariot the strong tempestuous windes for he rideth vpon the wings of the winde his rod an iron Scepter beating in pieces whole Nations as a potters vessell his eyes as flames of fire casting forth lightnings his hands such as that hee can span the earth and hold all the waters of the Seas within his fist the Heauens are his Throne and the earth his foot-stoole his armies are Angels twenty thousand thousands let him but begin to speake Exod. 20. Exod. 33. and all men will run away let him but shew himselfe and no flesh can liue yea let but one of his Angels come and we shall tremblingly fall downe like dead men Who then is to be feared like vnto him with him wee may take courage and say Rom 8.33 who can be against vs but hauing him against vs it will no whit auaile though all the world be on our side None to bee trusted in but God Prou. 23.5 1. Tim. 6.17 Moreouer what is there to be trusted in besides the Lord not riches for they haue wings like an Eagle and will flye away great substance is the vncertainty of riches not friends amongst men for they ebbe and flow as we be in prosperity or aduersity their breath is but in their nostrils as a light they are soone put out nor amongst the Saints departed for they know not of vs and of our cases not cunning wit Esa 64.13 for Ahithophels wit is soone turned into foolishnes not our owne strength courage and preparation for an horse is but a vaine thing to saue a man our strength is but as grasse that is soone cut downe and withereth The Lord only then is a sure Towre of defence a Fortresse and strong Castle to such as flye vnto him Of this had Iehoshaphat experience when his enemies comming vpon him he said 2 Chron. 20. Wee know not what to doe but our eyes waite vpon thee O Lord and so he put them to flight without striking one stroke And the like experience had Ananias and his brethren who did rather then fall downe before Nebuchadnezzars golden Image offer themselues to the fiery fornace being seauen times hotter then at other times because they knew that God was able to deliuer them and so escaped vntouched of the fire What should I further speake of Iaacob Ioseph Daniel the Prophets and Apostles Was there euer any that trusted in the Lord in vaine No verily examine all histories and you shall finde none But contrariwise Martyrs reioycing against their exposing vnto wilde beasts vpon tormenting racks and in the middest of fiery flames and oftentimes saued out of strong Prisons and the very iawes of death innocent soules wonderfully iustified and their aduersaries shamed men distressed and almost famished miraculously prouided for and whole Nations vniustly attempted by the proud enemy with helpe from Heauen deliuered and their enemies confounded and all this when they haue put their trust in the Lord. Gen. 17.1 Lastly can it enter into any reasonable soule to think that he had need to pray to any other sauing to the Lord only seeing he alone can thus powerfully saue needeth no helper Indeed when we seeke succour from humane wit counsell strēgth friends or allies it is good to make our side as strong as we can by seeking vnto many but grosse impiety because wee should thus ioyne vnto him fellowes and partners and thurst subiects as it were into the chaire of their Prince when he alone requireth all our heart we should giue room to others a thousand times inferiour to him when he commandeth that we should serue him only worship him we should sacrilegiously communicate our seruice vnto creatures also Neither doth it helpe which is alledged that we do not ioyn the creature with the Creator but only vse him in his place being neare deare vnto the Lord that through his mediation we may the rather be accepted for God is not lyke earthly Princes vnto whom a poore subiect vsually cannot haue accesse without the help of some neere about him or if he be he is like vnto the best onely such as the Emperour Rodulph was anno 1273. who was wont to say to those about him Giue leaue I pray you and roome Cant. 13. to my subiects to come vnto me for I was not therefore made Emperour that I should be shut vp from men as it were
to Beliall Prou. 1. whosoeuer loueth his owne soule will take heede of ioyning with them what pleasure soeuer they vainely promse to their associates as the thiefe doth all riches to his partners Secondly by brutish liuing without all practice of deuotion little or no praying reading or meditation vpon the holy Scriptures if outward duties bee performed in the Church it is with such irksomnesse and distast in some as that they are glad when they are at an end 1. King 18. Thirdly by following and professing one Religion as that there is a disposition if need requires vnto a contrary this is by Eliah termed halting betwixt two opinions betwixt God and Baal and the Lord had rather that men should follow Baal altogether then to follow him thus sidewayes A prophane heart causeth this for where it is otherwise there is the constancie of the Apostles It is better to obey God than man Act. 4. Which constancie was heroically renewed by a noble man in Germany in this last age who is worthy eternall fame Osiand Cant. 16. It was Henry brother to Gorge Duke of Misnia vnto whom the said George sent lying vpon his death-bed to offer vnto him the inheritance of his Dukedome with all his plate iewels and treasure if so bee hee would promise to defend the Romane Religion but he returned this answer vnto his Messengers this your Embassage seemeth to resemble that offer of Satan vnto Christ All these will I giue thee if thou will fall downe and worship me And vnlesse a man be thus resolute in his profession how can the Lord loue such a fickle turne-coate But surely he hateth the prophane and though they shall heereafter seeke his blessing with teares hee will shew himselfe vnflexible as Isaack did to Esau and send them away discomforted 4. Breach Inward Idolatry The fourth breach of this Commandement is inward Idolatry or of the heart when creatures are there set vp where only is the roome of the Creator And this is first by loue ioy and delight of the heart without measure for thus the couetous man is an Idolater because his chiefe delight is in his gold and worldly pelfe Col. 3.5 Psal 62.10 and the Psalmist giueth vs warning heereof saying If riches increase set not thine heart thereon thus also is the Epicure an Idolator for that hee loueth his belly his pleasure his ease aboue all things his study is how to prouide for this he spareth no cost this way hee is onely then at his hearts ease when he spendeth his time in eating drinking and being merry like the foole in the Gospell Luc. 16. Phil. 3.18 for of such the Apostle saith Their God is their belly their end is damnation and thus lastly the proud person whose delight is in himselfe his wit his beauty and comelinesse or the heighth of his place is an Idolater wherefore the Prophet giueth warning against all these Let not the strong man glory in his strength nor the wise man in his wisedome and proud Nabuchadnezzar was cast forth amongst the wilde beasts for example to all that are conceited of their greatnes 1. Sam. 2. And heereunto may bee referred Parents cockering their children through imoderate loue towards them when Father Ely did thus he was said to loue and honour his children more then God for which such iudgements were threatned to fall vpon him as that he which should heare of them both his eares should tingle And the like may they feare which make Idols of their children and in no case can indure to giue them correction And heere may bee also numbred in generall such as loue their owne wills more then Gods holy will for that if a priuate offence be committed against them they fall into a great rage and seeke reuenge but if against God they are meanly or not at all moued they honour themselues more than God 2. The creature is set in the roome of the Creator by trust and confidence whereby the creature is so relyed vpon as that with it there is totall assurance and no feare but if it be wanting nothing but feare and mournfull despaire and thus the couetous man is the second time an Idolater because when his barnes and storehouses bee full of goods hee cheareth vp his soule and biddeth it be merry his heart telleth him that in his need the wedge of gold will come and helpe him but if by any casualty these things faile him he hath no comfort no rest but pineth away and walketh about like a shadow as though his life consisted in his goods Thus they which trust in men are idolaters and the people of Israel are often sharply reproued for so doing the Prophet sometime threatning them for their more grosse outward idolatry sometime for this more secret and inward by trusting in the King of Aegypt and Ethiopia Dauid was also infected heerewith when he caused his people to be numbred and all such amongst vs as wholly and meerely trust in the great forces of vnited nations or helpe from beyond the Seas in the day of battell Vnto these may be added such as imperiously and tyrannously beare themselues vpon Princes and great persons being their fauourites as Haman did and therefore is there none end of their insolencies and also such as trust to Horses and weapons ships and Castles and other furniture for the warres none are so bold as these in the time of peace and none so forsaken in the day of danger and so cowardly and the reason is because their God in whom they trusted the arme of flesh appeareth to be a vaine thing to saue a man Last and worst of all are witches and Wizards and all such as seeke vnto them in their sicknesse or losses these are expresse idolaters haue palpably changed their God and therefore the true God hath commanded that they should not bee suffered to liue They set vp his greatest enemy the deuell and the least offenders this way doe in effect say to the blacke fiend of hell come and help vs. Which Lord open their eyes to see that run daily to these sinister meanes from God to Satan that they may be finally deliuered from Satan 3. The creature is lastly set in the roome of the Creator by praying vnto it for it must heereby be supposed to be euery where or to be able to heare at the least wheresoeuer it is called vpon and this onely can the Lord doe for it is a property of the infinite alone Wherefore whosoeuer calleth vpon Saint or Angell setteth vp the same as infinite and so maketh a God thereof Thus then they of the Church of Rome cannot shift but be idolaters whatsoeuer they alleage of the glasse of the Trinitie as representing to those in heauen all things done here vpon earth for who euer told them of such a thing what reuelation haue they for it Or if such a thing were certaine what warrant is there of lifting vp
2. Because God is offended for the same sinne may be to the offending of God and of our selues also because it is some iniury vnto vs as when a seruant neglecteth his masters busines behind his backe or spendeth his money at the Ale-house or when a people walketh stubbornly against their Minister or ruler in these and the like cases our anger must not be for our selues but for our God Here meek Moses himself erred at the waters of Meribah when the people murmured for water so that hee could not enter into the land of Canaan 3. It is not sudden but vpon deliberation 3. It is not sudden Iames 1.19 Theodor. 5. cap. 17. according to that precept Bee swift to heare slow to speake slow to wrath Thus Ambrose Bishop of Millaine obtained at the hands of Theodosius the Emperour after that he had greatly offended by sudden anger that he should not suffer any decree made in his anger to be executed till thirty dayes after 4. It doth not continue long Psal 03.89 Ephes 4.26 4. It doth not continue long but is soone ouer againe where there is repentance according to the example of our Lord who is slow to anger and ready to forgiue wherefore it is said Let not the Sunne goe downe vpon thy wrath 5. It ariseth from loue 1. Cor. 13. Gal. 6.1 5. It ariseth from loue and is guided by loue the loue of God and the loue of our neighbor that hath sinned for whatsoeuer is without this is sinne and if any be fallen by infirmitie saith the Apostle restore such an one with the Spirit of meekenesse When anger is thus ordered it is so farre from being a sinne as that it is necessary in all men it is zeale for Gods glory and out of this anger the disgracefull words of fooles wicked children sonnes of a whore c. haue rightly and without sinne been vsed as by the Prophets our Sauiour Christ and by the Apostles But out of these cases anger is fleshly and if it be more violent it is hatred if it dwelleth in a man to make him watch his opportunity to be reuenged it is malice if it causeth ioy when it falleth out ill vnto our neighbour and griefe when it is well with him it is diuellish enuy if it bee a perpetuall barre to reconciliation it is a reprobate affection as of such as cannot be appeased Rom. 1.30 Now as the very act of murther hath been shewed to be a most odious sinne so are these degrees of railing anger c. 1. First the heart and tongue is here set on fire of the fire of hell Iames 3. neither good men nor good Angels durst euer doe thus no not Michael the Archangell when he stroue with the Deuill about the body of Moses Iude verse 9. he durst not blame him with cursed speaking but said the Lord rebuke thee 2. To sinne thus is to be a murtherer before God euen as Cain was Iohn 3.15 for he that hateth his brother is a manslayer Rom. 3.13.14 3. It is a proper brand of the wicked His throate is an open Sepulcher the poyson of Aspes is vnder his lips his mouth is full of cursing and bitternesse 5. Properties of cruelty Prou 12.10 Cruelty in the lookes Gen. 4. Gen. 31.2 5. The fift sinne against this Commandement is al cruelty towards man or beast for the righteous man is noted to bee mercifull euen to his beast Cruelty is sometime in the very looke and countenance when it is cast downe towards any man thus was Cains towards Abel before his murther and Labans countenance expressed his malice against Iacob before his departure and this downeward looke is a sinne in any when an ill mind is hereby set forth as it is for the most part 2. In the behauiour there is cruelty when it is harsh In their behauiour and churlish as Nabals is said to haue been towards his seruants so as that they could not tell how to speake to him of him therefore it is said He was churlish 1. Sam. 23.3 and ill conditioned and this is an ill condition indeed and vnworthy a Christian seeing our lesson is Learne of me that J am meeke and gentle Matth. 11. Too much seuerity towards the poore 3. When any way too much seuerity is vsed by the rich towards the poore by officers towards malefactors dealing with them in all extremity by gouernours towards such as be vnder them vnreasonably correcting or otherwise expressing an hatefull mind against them This was a sinne in the Pharisees that brought the adulterous woman to Christ Iohn 8. breathing out cruelty against her and al they shal haue iudgement mercilesse that are thus without mercy 4. Cruelty is in the vnmercifull vsage of the dumbe creature Vnmercifull vsage of the dumb creatures working them without reason pinching them in things necessary beating or killing them without mercy or otherwise abusing them so as that they surfet or grow diseased hereby all these are wicked acts and shew wicked men Prou. 12.10 whose mercies are cruelty 1. Cor 9. For howsoeuer the Apostle saith comparatiuely Doth God take care for Oxen it is certaine that God doth take care for Oxen and Horses and for the very fowles of the aire Deut. 22.6 seeing that he hath made a law forbidding when a man findeth a birds neast to take the old together with the young It is therfore to be vnderstood that he doth not take care for Oxen principally and chiefely but subordinately as his care is towards all the creatures And hitherto of the sinnes against the bodily life The murther of soules 1. Cor 8.11 Now there bee sinnes also against the spirituall life and soule according to the teaching of Saint Paul who sheweth a case wherein a man destroyeth the soule of another viz. when he is an occasion of his stumbling and falling into sin Thus Ministers murther 1. In Ministers or at the least make themselues guilty of murthering the soules of the people committed to their charge when as through their default any of them perish This is plainely taught in Ezechiel Ezech. 3. whom the Lord told that he made him a watchman ouer the people and if the enemy which is sin should come and destroy any he not giuing them warning their bloud hee threatneth to require at his hands If any minister therfore either by neglecting to teach and watch ouer the people much more if by false doctrine or a wicked life he be an occasion that any die in their sins he shall vndoubtedly answer for this soule-murther if he endeauoreth being furnished with gifts necessary to saue them whosoeuer shal perish he is acquitted shal haue his reward 2 Parents and Masters Againe parents and masters and all priuate gouernours are murtherers if by their neglect or bad example their children seruants or pupils perish by ignorance prophanenes or any other
sinfull course of life which they might haue amended in them by teaching charging reprouing and requiring better things at their hands and leading them on by a good example For this as hath been shewed is their dutie as it is to furnish them with things necessary for the bodily life and therefore as in the denying of these they which are vnder their gouernment perishing their blood shall be laid to their charge so is it when they deny them meanes necessary for their soules and much more if they giue them the poyson of bad counsell or bad example this murthering of soules shal be charged vpon them 3 Neighbours And lastly euery neighbour that giueth his neighbour drinke to make him drunken that stirreth vp one against another to sighting and quarrelling and generally if hee enticeth to any sinne or doth countenance and fauour and defend it to the heartning of a man on therein euery of these waies he is the cause of the destruction of his neighbour and shall answer as a soule-murtherer For this is taxed in Gods word as an high offence Habbac 2.15 Woe be to him that giueth his neighbour drinke that is to make him drunken and it is set downe as an height of sinne Rom. 1.31 Which not onely doe such things but fauour such as doe them And good reason seeing euery man is bound to keepe his neighbour as much as in him lieth from sinne otherwise he is censured as hating his brother For Thou shalt not hate thy brother in thy heart Leuit. 19.27 saith the Lord but rebuke him plainely â—nd not suffer him to sinne Oh then how shall hee answer it that prouoketh his brother to sinne without doubt hee shall be iudged as an hater yea a murtherer of his brother at the last day Quest 93. What is here commanded Answ Out of the loue that we beare to our neighbour as much as in vs lieth to preserue his life and health and specially the life of his soule by good counsell exhortations admonitions and the like Explan The duty here commanded ariseth from the consideration of the sinne forbidden for if it be forbidden to murther then it is commanded to saue life because he that saueth not life when it is in his power is guilty of murther Now as murther is either of a mans own self or of another man so the duty that we may be free from the guilt of any murther is to endeauour to saue both a mans owne life and the life of another man 1 To saue our owne life by flying in time of danger First then thou art here bound to preserue thine owne life by the vse of all lawfull meanes 1. In the time of danger flying from one place to another whether the danger bee by persecution as Dauid was indangered by Saul and therefore fled from him and as Athanasius an holy father of the Church hid himselfe a long time when he was sought for to the death by the Arians and as Eliah long before fled from Jezabel 1. King 19. or if the danger be by famine as Abraham Isaack Iacob Naomi and other holy persons haue commonly done or if there be danger by the plague the chiefe cure of which deuouring euill next to repentance is to change the aire and that speedily not in an opinion to be safe from Gods stroake but in obedience to his wil who would haue vs to preserue our liues by all lawfull meanes in the time of danger And a principall ground of all this is that commandement of our Sauiour Matth. 10.23 If they persecute you in one City flie into another and the speciall command vnto Eliiah in the time of famine 1. King 17. Gen 12. Gen. 20. and the Lords manifest approbation of Abrahams flying then comforting him and taking his part against Kings If it be demanded but may Ministers flie in the plague-time and leaue their people Answ That Ministers may flie in time of danger Without doubt they may if it bee Gods will to preserue themselues for the greater good of the Church whereas if they should harden themselues and stay amongst the infected there were apparant danger of being cut off and so to bee preuented of doing further good in the Church 2. By vsing lawful meane in times of sicknesse Esay 38.21 Secondly in the time of sicknes keeping thy selfe warme and taking such things as whereby thou mayest be freed from the matter of thy disease and by Gods blessing bee restored Thus Hezâ—chiah that was sick vnto the death is bidden to take a â—umpe of drie figs and lay it vpon the boile 3. To defend our selues with our best force Thirdly being set vpon by wicked men or by the enemy defending our selues with our best forces 4. By vsing lawfull recreation Fourthly by vsing lawfull recreation at lawfull times by some extraordinary motion of the body or otherwise chearing our minds and spirits with the vse of pleasant pastimes that are in themselues indifferent Such is shooting of which mâ—ntion is made in the holy Scriptures â— Sam. 1.18 He bad them teach the children of Israel to shoote as it is written in the booke of Jasher And Musicke Nehem. 7.67 Iudges 14 9. vnto which many were brought vp and propounding of riddles and the like But heere is no tolleration for gaming meerely for gaine which in stead of recreating distempereth the mind and body and is commonly accompanied with many foule sinnes To preserue another mans life 1. By almes-deeds Iob 3 9. For the life of another man This is preserued 1. By almes deeds where necessity doth require for thus Iob saith that hee had not seene any perish for want of cloathing c. and some there are in this danger continually vnlesse they be relieued and he that seeth it and hath wherewithall to helpe them but doth not if they perish is guilty of their death 2. To helpe in time of danger 1. King 18.13 2. By rescuing and helping a man in any danger as Obadiah hid the Prophets of the Lord in caues to saue them from Ahab and Iezabel in time of persecution 3 By patience and meâ—knes 3. By patience and meekenesse preuenting quarrels and bloudshed that doth otherwise often times follow The parts of this gentlenes and meekenes are 1. Soft answers when any meanes be vsed to prouoke vs Prou. 15.1 for a soft answer putteth away strife Dauids fury was calmed when Abigail came vnto him with gentle and pleasing words and without doubt seruants and children might escape many cruell blowes if they would frame their tongues to this soft answering 2. A stayed temper of affections whereby wee are not suddenly moued and for trifling matters neither doe wee keepe our anger as hath beene shewed already Be slow to anger and let not the sunne goe downe vpon thy wrath for thus is this dangerous sinne preuented which for want of this stayd temper many doe
commonly runne into 3. A disposition alwayes to interprete such things as are done against vs in the best sense that wee can as it is noted to bee the property of loue It thinketh not euill 1 Cor. 13.5 for by a misconstruction men are often prouoked causelesly to sinne against their owne soules or when small matters are aggrauated and accounted greater 4. A loue of peace and seeking it with all men as much as may be according to the precept As much as in you lyeth Roâ— 12.8 haue peace with all men And againe Dost thou desire to liue long and to see good dayes refraine thy tonge from euill Psal 34.12 and thy lips that they speake no guile cease to doe euill learne to doe well seeke peace and ensue it 5. Lastly a minde content for the loue of peace sometimes to depart with a mans right as Abram the vncle Gen. 13. Math. 17. gaue Lot his nephew his choise being content that part which hee left and Christ when he had proued that hee was not to pay tribute or poll money did notwithstanding pay it being demanded By interring and timely bringing to the buriall dead bodies of Christian people or others which being vnburied would be noysome and preiudiciall to the liues of the liuing Wherefore Abraham prouideth a place to bury Sarah in But this taxeth not the hanging vp of paricides or other notorious murtherers in chaines without buriall who are vnworthy of the honour of Christian buriall And this duty doth more properly belong to the fift Commandement 1 Pet. 2.2 Ro. 10.14 Now as there is a spirituall murthering as well as a corporall so there are duties to be done to preserue the spirituall life and first to preserue thine owne thou art bound to desire the sincere milke of the word as S. Peter saith that thou maist grow thereby 1 Pet. 2.2 Rom. 10.14 attend the preaching hereof whereby faith may be wrought and confirmed and that with all diligence as it is to bee preached in season and out of season thou must hide the word in thy heart by serious meditation as Dauid did Psal 119.11 Cor. 3.16 and let it dwell plenteously in thee pray continually for grace and reuerently receiue the Sacraments and vnto all these ioyne obedience be doers of the word and not hearers onely deceiuing your selues If any of these things bee neglected Iam. 1.22 thy soule cannot liue thou destroyest thy selfe euerlastingly To preserue the life of the soule To preserue thy neighbours spirituall life 1. If thou be a minister teach exhort rebuke vse all meekenes discretion and diligence in doctrine and life to keepe in the right way to bring in such as are out to strengthen the weake to comfort the faint-hearted to curbe the vnruly to informe the ignorant and erronious and to further the sanctification saluation of all 2. If thou beest a Iudge a ruler or a magistrate in executing iustice seeke not onely in regard of temporall punishments to make men affraid of sinning but much more because they shall thus damne and destroy their owne soules commend an honest and deuout course of life both by word and example so as S. Paul saith to Timothy thou maist saue both thy selfe and many others 3. If thou be father or mother master or priuate gouernour teach and season youth in good things betimes command them with Abraham to walke in the way of the Lord instruct them in the grounds of religion out of the holy Scriptures euen in their childhood with Timothies grandmother chastize them duly when they sinne against God as Ely did not and in all things bee an example of holinesse vnto them bringing them to the publike place of Gods worship and praying earnestly for them with Elchana and Hannah and thus thou shalt dedicate them with Samuel to the LORD and well prouide for the saluation of their soules Heb. 3.13 Leuit. 19.27 4. If thou be a priuate person exhort such as are backward and prouoke vnto loue and good workes reproue such as offend and suffer them not to sinne such as are forward in goodnesse incourage with the Kingly Prophet who saith I was glud when they said Psal 1 22. 1 Cor. 10â— let vs goe vp to the house of the Lord and by no meanes lay any stumbling-blocke before thy brother by which he should fall and perish and thus many priuate persons to their great ioy saue the soules of others whilest others carelesse of these duties like Cain haue murtherous mindes and say am I my brothers keeper Quest 94. What is the seauenth Commandement Answ Thou shalt not commit Adultery Quest 95. What is heere forbidden Answ First all outward vncleane actions of Adultery Fornication c. Secondly all filthy and vncleane speeches songs and Bookes and Ballads of this sort Thirdly all incontinent thoughts and lusts of the heart Fourthly whatsoeuer is an occasion of vncleannesse as surfetting drunkennesse and idlenesse c. Mat. 5.28 Explanat The sinne heere forbidden is not onely the act of Adultery but whatsoeuer is any way against chastitie or sobernesse either in deed in word or in thought directly or indirectly as a meanes of sinning heere against For thus large our Sauiour sheweth the extent of this Commandement to be where hee saith Whosoeuer looketh vpon a woman to lust after her hath committed adultery with her in his heart stretchihg this commandement to the very thoughts and the meanes of such wicked thoughts a wandering eye Gen 19.18 First therefore this commandement is broken by vnclean actions of euery kinde whether by beastiality Leuit. 18.23 or by vnnaturall lust Rom. 1.26.27 and so foule an euill is this as that the Lord hath done more against it euen in the view of the world then against any other sinne sweeping away euen whole Kingdomes with fire and brimstone from Heauen not sparing any of that impure people and continuing the memoriall of his iudgement vnto this day by the dead sea which is there by the apples outwardly faire hauing nothing within them but smoke and by the generall desolation of the Countrey voyd of euery liuing creature Deut. 22.22 Or the act of vncleannesse is committed with a man or woman married or betrothed and this is adultery which is also so foule as that the punishment appointed is death If any man bee found lying with a woman married to a man then they shall dye euen both twaine to wit the man that lay with the wife 23. and the wife If a maa bee betrothed to an husband and a man lye with her then shall yee bring them both out to the gates of the Citie and shall stone them with stones to death And good reason that adultery should bee thus puninished because it is an abhominable sinne diuers wayes Against adultery 1. It is a breach of a most sacred couenant made before God and the congregation of his people in most sollemne
vnconscionable Landlord apply the threatnings of the Law wheresoeuer they finde them as well to the one as to the other being both deepe plunged alike into the same damnation It is the sinne of this nation to oppresse both these wayes and no doubt but the Lord hath some great iudgement to punish it and such is the blindnesse of the Vsurer oppressing with his money as that he cryeth out vpon the Landlord and of the rent-racker oppressing with his land as that he cryeth out vpon the Vsurer and neither of them see into their owne sin to turne there-from It is the practice of too many in our nation to oppresse this way no conscience being vsed but as a man can by most cunning deuises procure his owne greatest gaine Wherefore repent and let neighbourly loue beare rule which is the fulfilling of the Law Let nothing to the hinderance but to the benefit of the hirer be content with a moderate gaine so shalt thou shew loue and haue loue which through vnconscionablenesse is waxen cold all ouer this our world 9 Kinde 9. In such as sell vpon trust come or ware the buyer wanting ready money which take more then a iust price therefore without all reason Is this the loue wherewith thou louest thy neighbor as thy selfe Is this an helping hand reacht out vnto him in his need It is a reaching of him a knife to cut his throat when hee asketh thee bread a treading him downe into the water with thy feet when hee craueth thy hand to helpe him out Wherefore either sell not vpon trust at all and so deny altogether to doe the office of loue or else sell for an indifferent gaine euen when thou trustest 10 Kinde Against Bankâ—â—pâ—s 10. In such as faine themselues bankrupt to deceiue their creditors bringing them thus to compound for their debts sometime at fiue shillings in the pound sometime at lesse He is a wicked man that borroweth and payeth not againe Their credit is rupt that is broken before God and man Vnder the colour of pouerty they inrich themselues with other mens goods and rob the poore indeed 11. In such as hire labourers to doe their worke 11 Kinde To deny labourers hire Deut. 24 14. but either defer to pay their hire or deny some part of it Against this the Lord hath commanded saying Thou shalt not oppresse an hired seruant Thou shalt giue him his hire for the day neither shall the Sunne go down vpon it lest he cry against thee vnto the Lord and it bee sinne vnto thee So that this is an oppression and a crying oppression to put off the poore labourer by delayes who hath present need of his wages but much more if any part be with-held from him This is a sinne making so loud a cry as that it ascendeth vp into the eares of the Lord of hostes for reuenge as S. Iames sheweth Iam. 5.4 The greatest men are most guilty of this who abound heere but if they had none other sinnes they shall bee stâ—ipt euen for this of all comfort and euery penny detained from the poore shall bee a fearefull testimony against them at the day of iudgement 12 Kinde In such as hauing wronged his neighbour any way though vnwittingly yet if comming to the knowledge of the wrong done hee shall refuse to make any recompence the fault being onely his as when cattell break into a mans corne being sufficiently fenced on his part that oweth the corne if he shal demand recompence and shew his losse it is oppression not to make recompence in some reasonable manner but much more if hee in his owne knowledge could not but conceiue before of this losse like to come to his neighbour 13 Kinde The thirteenth kinde of theft is fraud and deceit in buying and selling and this is alike threatned as oppression Let no man oppresse or defraud his broeher in any matter 1 Thes 4.6 for God is the auenger of all such things Deceit is practised diuers wayes Deut. 25.13.14 First by false weights and measures or by some deuice giuing lesse then measure this is an abhomination to the Lord. For Thou shalt not haue saith God in thy bagge two manner of weights a great and small neither shalt thou haue in thy house diuers measures a great and a small For all that doe such things Verse 16. and all that doe vnrighteously are abhomination to the Lord thy God Let them look to it therfore that haue two kinds of weights and measures one to buy and another to sell by their practise is abhominable Amos 8.4 Secondly by mixtures of base things and such as bee nought or little worth with things of price and so selling all together as if all were best This was the sinne of the Israelites cormorants against whom the Prophet inueigheth saying Heare this O yee that swallow vp the poore that ye may make the needy of the land to faile Verse 6. saying when will the new moneth bee gone that wee may sell corne c. and sell thr refuse of the wheate And this is the sinne of many trades-men corne-maisters and hop-maisters and of such as deale in euery commodity in these dayes strange are their deuises to make things that are sold by weight heauier and to stretch such things as are sold by measure and to make the greatest gaine of base corne or other necessaries wines and the like which are too many to bee named I think that no age did euer come neere this our age for this deceit wherein there are so many Zachensses vnconuerted taking away from one another by forged cauillation God grant that they may speedily repent as hee did for their owne comfort and saluation Thirdly by setting a faire glosse vpon things to bee sold that the buyer may think it farre more precious then indeed it is and pay for it accordingly Thus they sinne by theft that sophisticate any wares or vse false lighrs and slights or ouerreach the buyer by outwardly placing that which is goodly and hiding the base and little worth This is a colon able deceit to circumuent the simple but they that vse it shall be taken in their owne craft Fourthly by setting forth the thing to bee sold by extolling speeches though it be vnworthy This is so common as that many who are accounted honest men doe fall into this dissimulation also and proue themselues stealers Fiftly by factions when as two or three compact together that when one is selling the other shall come and bid him such a price to deceiue him that intendeth to buy indeede By these and the like deuises fetcht from hell whilst they thinke that they deceiue others and aduantage themselues they doe greatly deceiue their owne soules loosing eternall life for the base gaines appertaining to this life Luke 9.25 For what shall it profit a man to winne the whole world and to loose his owne soule The fourth kind
prayer purgeth all things and maketh them pure vnto the faithful Euery creature of God is sanctified by the word and prayer Prayer is a conuersing with God and the most heauenly and sweetest recreation of the soule belieuing whence it is that continuall praier thanksgiuing is commended vnto vs Pray continually 1. Thes 5 17. and in all things giue thanks and for the faithfull saith Dauid praise is comely 2. Of the exercises of the word of God it is spoken The Word of G d. 1. Pet 2.2 as of the food and nourishment of the faithfull soule Desire as new-borne babes the sincere milke of the Word that ye may grow thereby And againe Let the word dwell plenteously in you Col. 3.16 euen as good blood and iuyce in the body to make it thriue and grow It is a pore weake constitution that is not hungry and taketh no delight in the meate and drinke and it is a poore weakly soule neuer like to grow to any good that hungreth not after the Word and receiueth it without appetite The word is the sinewes and strength the prop and stay of faith it is the light to guide all the holy affections hereof that they erre not and the heauenly riches making it most precious It must needs be a crazed weake house that hath no repairing and he must needs wander much that wanteth light and grow poore that spendeth daily and hath nothing comming in so that faith that is not repaired by reading hearing and meditation is very ruinous if it wanteth this light it wil erre if something commeth not in daily out of this treasury it wil be very poore and starued Lastly for the Sacraments these doe more sensibly conuey Gods promises to our hearts whilest we apply to vs the outward washing of bodies for the inward clensing of soules and bodies and whilest we feele and taste the flesh and bloud of Christ of which in preaching we heare with the eare euen as Thomas was confirmed when hee fâ—lt the sides and hands of Christ crying out My Lord and my God Quest 113. What is Prayer Answ It is a lifting vp of the heart vnto God onely in the name of Jesus Christ according to his will in full assurance of being heard and accepted at his gracious hands Of Prayer Explan In the short Catechisme vpon the declaring of our inhabilitie to obey God without his speciall grace there is very opportunely inferred the meanes to call for and obtaine this heauenly treasure of grace namely diligent Prayer and thereupon is the young Scholler in Christs Schoole bidden to repeate the Lords Praier as the direction and aime for asking of our heauenly Father all particular graces Wherefore I heere enter vpon that part of Catechisme which concerneth prayer and because that vnlesse wee know what right prayer is and what is the necessitie of praying and when and where it is to bee made we shall not bee so disposed hereunto as wee ought I haue thought good first to handle these things in generall and then to come nearer to the patterne of prayer prescribed by our Sauiour Iohn 4.24 First I say that prayer is a lifting vp of the heart because that if all the best words in the world be spoken without the lifting vp of the heart it is no praying but a saying of the words which a Parret may be taught to doe God is a spirit and they which worship him must worship him in spirit and in truth Moses prayed thus without the vttering of any words and the Lord said Why cryest thou vnto mee Exod. 14.15 as though lifting vp his heart euen when he vsed no voyce he had made a loud crying sound in the Lords eares according that old Distick Non vox sed votum non musica chordula sed cor Non clamans sed amans clamat in aure Dei Not shrillest voyce but silent vowes Not strings sweet sounds but heart that bowes Not mounted cryes but flames of loue Pierce through the eares of God aboue 1. Sam. 1.20 Such also was the prayer of Hannah which preuailed shee spake in her heart her lips onely mooued But there is a time when the voyce also must be vsed as in the presence of others that they may be edified and ioyne in prayer also and vpon euery other occasion of solemne praying when the vtterance commeth from the heart and spirit though we be alone most priuate the voyce is well vsed if it be not Pharisaically to boast of our deuotion in the eares of others neere about vs. For Christ himselfe being retired and alone prayeth with words Fatheâ— if it be possible let this cup passe from me Matth 26.39 Iohn 17. And for his Disciples whom he was to leaue he prayeth in many words for their custodie for their vnity and for the glorifying of God by them The heart lifted vp therefore with words or without words is true prayer but words without an heart are not so In stead of â—â—aving this is prating and a great abuse So do Laick vnlearned Papists saying many prayers vpon Beads placing deuotion in the labour of the lipps and scoring vp by dozens mumbled-vnknowne shredds of Latin and many of our common people in their morning and euening deuotion beeing drowzie or hauing mindes taken vp with other businesse in the very time doe with their words beate the aire in vaine and deceiue God of his dutie Prayer to God alone I adde further that prayer is a lifting vp of the heart to God alone because it is a part of his peculiar worship and he is robbed and his glory is taken and giuen to another when prayers are made to any other besides the Lord. It helpeth not that is said men vpon earth do pray one for another as the Apostle Ephesians and Thessalonians to pray for him and the sicke are directed by Saint Iames to pray the Elders of the Church to pray for them For though we haue examples of requesting the liuing to pray for vs what one example is there to doe the like to the Saints in heauen There is not one What direction is there in all the Scriptures Verily none at all Psal 50.14 Deut. 6 13. And as for imploring of aide Call vpon me saith the Lord in the time of trouble and Thou shalt worship the Lord thy God and him onely shalt thou serue but for calling vpon any other not a title in all the Bible to warrant it Esay 63.16 Lastly what hope is there of praying to any other Surely none for Abraham is ignorant of vs and Israel doth not know vs saith the Prophet no more for ought we can tell for certainty doth the blessed Virgin Mary not the holy Apostles Peter Paul c. A frantick or at least an idle and addle part is it then in any to pray to Saints or Angels there being no wel-grounded hope of good thus to bee attained and infinit danger at Gods
diuided from God vpon which hee will poure out his wrath Prayer at going to meat 1. Tim. 4.5 Againe prayers are ordinarily to be vsed when wee receiue any of Gods good creatures for our sustenance For by mans sinne the creatures become accursed vnto him by prayer they are againe sanctified Euery creature of God is sanctified by the word and prayer 1. Sam. 9.13 When a feast was made in the land of Zuph it is said that the people would not eat vntill that Samuel came and had blessed the feast euen as it is said of the beasts being gathered together to the waters in the wildernesse that for feare of poyson they will not drinke till the Vnicorne hath with his horne stirred the waters And after meat it is necessary to praise God so as we are commanded Whether we eate or drinke or whatsoeuer we doe 1 Cor. 10.31 we shall doe all â—o the glory of God Praying in time of troublel Dan. 6. Extraordinarily we must pray oftner in the time of any extraordinary danger or trouble by sicknesse persecution battles and wars famine and losses Daniel at this time besides morning and euening prayed also at noone-tide daily Dauid in the like case prayed seauen times a day and at midnight Christ prayed three times together in his agonie Mâ—th 27. Acts 2. And the Disciples continued daily together in prayer And in those times of persecution the faithfull are noted to haue met to prayer and to haue continued three sometime sixe daies together without taking food vntil night These times of trouble are more specially times of prayer to make praying our practice night and day and to procure others to pray with vs and for vs. Ioh. 4. â—0 For the place and gesture to be vsed in prayer wee know that now there is no difference of places howsoeuer it hath beene in times past for euery where God may be called vpon in Spirit and in truth and for gesture Come saith the Prophet let vs fall downe and kneele before the Lord our maker Not that prayer is not auailable without kneeling for Isaack walked in the fields and prayed Ionah lying in the whales belly prayed c. But because all worship both of body and soule is due to the Lord of all and because prostration or kneeling is a meanes to b eed the more humility in the minde therefore though kneeling be not alwayes necessary yet it is to be preferred both in publike and priuate by all that would yeeld vnto God his due and entire worship and in all publike prayers it is the more duely and strictly to be vsed where the orders of Church doe expressly enioyne it or the laudable custome of the congregation commend it To conclude the omission of decent vsuall gesture must needs be more or lesse scandalous as arguing either coldnesse in deuotion or contempt of the Church or discrepancie in opinion oâ— in affection from the rest of Gods people with whom wee seeme to make but halfe coniunction whilest wee denye the vniformity of our bodily humiliation And thus much of the generall Introduction to Prayer Of the Lords Prayer Quest 116. HOw and according to what patterne ought wee to pray Answ The Patterne and forme of prayer for our direction is the Lords Prayer Our Father which art in Heauen hallowed bee thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our dayly bread and forgiue vs our trespasses as wee forgiue them that trespasse against vs and lead vs not into temptation but deliuer vs from euill For thine is the Kingdome the power and glory for euer and euer Amen Explan Hauing hitherto made way to the Lords Prayer following in the Catechisme by considering some necessary questions it followeth now that wee come more neerely to the prayer it selfe which is our onely absolute and perfect patterne Concerning this prayer consider we some things generally and then particularly of the parts heereof Generally who was the Author of this prayer The Author of this Prayer Luâ— 11.1 Answ Christ Iesus our Lord who with the Father and Spirit is God blessed for euer Hee hauing beene himselfe busied in prayer was desired by his Disciples saying Good maister teach vs to pray as Iohn also taught his Disciples and he said vnto them When yee pray say Our Father which art in heauen c. Whence ir hath the name the Lords Prayer as the Lords Day the Lords Supper c 2. Consider therefore the excellencie of this Prayer as Salomons song is called a Song of songs so this may bee a Prayer of Prayers excelling all other prayers And as the Lords Supper because by him instituted is of that reuerend account that whosoeuer eateth and drinketh vnworthily eateth and drinketh his owne damnation so whosoeuer vseth the Lords Prayer being of diuine Institution vnworthily endangereth himselfe of damnation heereby The Author is the wisedome of the Father like vnto himselfe hath made this Prayer with admirable wisedome drawing the whole Scriptures into a short Epitome heerein and comprizing all our wants of euery kinde in a few wordes with all most needfull directions about prayer and reasons mouing in the offering vp of Praoer So that if all men should all together haue studied all their dayes they could not possibly make a prayer of such worth and excellencie Math. 6.9 Thirdly consider the vse of this prayer which is both for the words and the matter and forme Some thinke that it is onely to be vsed as a direction by which wee may learne how and what to pray and that the wo ds are not to be vsed because Christ saith After this manner pray yee Others thinke it the onely prayer to be vsed at all times and vpon all occasions because Christ saith When yee pray say Our Father Luc. 11.2 c. But neither right the truth is that which maketh a perfect consent betwixt these two Euangelists reporting what Christ said viz. the vse of this Prayer is not onely to direct for matter or for words but for both say these words when ye pray or vse this patterne for a direction and frame all your petitions accordingly First vse the words of this praye if thou knowest not how otherwise according to it to expresse thy minde and though thou knowest yet vse it and vrge the Lord as it were heereby to heare thee for as Câ—priaâ— saith A father will acknowledge the voice of his only son the Lord caÌ„not but acknowledge the voyce and words of his son being vttered by any of the faithfull But take heed lest in praying these words the tongue runne without the heart as it must needes doe in those that ceremoniously rehearse them making hast to haue done euen like vnto a chlide saying his lesson which he hath conned perfectly Such may say the words of Gods deare Son and yet goe away without any notice taken of them
them that hurt you and persecute yau and loue your enemies saith the Lord not that they may be blessed and heartned to proceed in their enmity and malice but be ouercome with our innocency and requiting good for euill and so haue their heart turned vnto God Whom we must not pray for Now as there is some for whom we must pray so there be others for whom we may not pray but pray against 1. The Deuill ours and Gods common enemy wee must pray against him Rom. 16.20 that he may be confounded and troden vnder our feet 2. All knowne enemies of God Dauid hath many Psalmes of imprecations and praying against such of this sort is Antichrist which is an Aduersary 2. Thes 2.4 and exalteth himselfe against all that is called God Such was Iulian the Apostata against whom the Church prayed 1. Sam. 16.1 and Saul was declared to bee such vnto Samuel for which cause he is rebuked for mourning and praying for him 3. We ought not to pray for the dead whose estate is vnchangeable as Abraham told the rich Glutton being in hell that they which were there could not come hither Quest 120. Why is there added in the preface Which art in heauen Answ Not for that I belieue God to be in heauen only for he is euery where but because to bee in heauen is an argumeni of great glorie wherefore I learne with all reuerence and humility to pray vnto him being our father most glorious 1. Eing 8 27. Expl. Here followeth the third thing in the Preface for our direction Which art in heauen This is not spoken circumscriptiue as though God were contained in the heauens for the heauen of heauens are not able to containe him or as though if the heauens were not God cannot bee as the inhabitants of the earth cannot be when the earth ceaseth for God was before all heauens and earth and creatures But God is said to be in heauen 1. First for his glory which doth most shine in the third heauen it being most manifested there to the holy Angels and blessed Saints by an immediate vision and fruition as also his glory that is the manifestation of his Wisdome power c. is by way rationall deduction argued from the lower heauens and the hoast of them the â—unne Moone and starres according to the Song of the holy King The heauens declare the glory of the Lord and the firmament sheweth his handy worke 2. There is not only a naturall but also supernaturall and extraordinary demonstration of his glorious attributes of Iustice Mercy Power and Wisdome which are manifested from heauen as by the Prophets who were immediately inspired from heauen to declare them and by Christ who came from heauen and sometimes by the signes which the heauens beare portending great alterations as before the destruction of Ierusalem and the like and lastly by influences comming from the heauens most notably to destroy most notorious sinners as the old World against which the windowes of Heauen were opened to drowne them and Sodome against which fire and brimstone came thence to burne them vp Thirdly for his puritie and holinesse euen as the heauens are pure and not obnoxious to corruption in such manner as the inferiour bodies are yea when they shal at the last perish and haue an end the yeares of the Lord the same pure and holy God shall last alwaies according to the Psalmist Thou art the same and thy yeares shall not faile 4. For his excellent maiesticall Psal 101 2â— and inaccessible brightnesse euen as the most shining heauenly creatures the Sunne and Starres And all this serueth to breed in vs humility and reuerence in coÌ„ming before the Lord euen as the sinful Publican durst not looke vp to heauen but cryed Luke 18. Lord bee mercifull to me a sinner and as the poore Prodigall Father I am not worthy to be called thy child Luke 1.53 for the proud the Lord dispiseth the rich he sendeth empty away that is such as acknowledge not themselues vnworthy wretched sinners Esay 66.2 and presume vpon any thing in themselues but the humble ones that tremble at his word that doe reuerence before him hee wil looke and haue respect vnto Which should make vs so to temper our boldnes with humility and reuerence in praying to this our most glorious Father that when we would be bold with him like sonnes we incurre not the blame of saucinesse and irreuerence with the Iewes and be challenged with that sharpe saying If J be a Father where is mine honour Mal. 1. â— if I be a Master where is my feare saith the Lord of Hostes Quest 121. How many bee the Petitions of this prayer Answ Six whereof the three former concerne the glory of God the three latter concerne nur selues Explan In handling the petitions of this prayer 1. Wee are to consider of them in generall and then in particular Generally they bee sixe as many concerning Gods glory as our owne necessities and the first in order concerning Gods glory the last our selues The equall number teaching vs how gratious the Lord is towards vs sinfull men allowing vs if we come with one request for the aduancement of his glory to come with another for our owne benefit if with three for him with three for our selues also This is no small fauour when a mortall King will 〈…〉 when do the like happy would his subiects think themselues and pray often and heartily for his health and honour if premising prayers for his welfare hee would allow them to petion freely also for themselues being ready to grant their desires Happy then are we that serue so good a King but vnworthy of this happines sith that vngratefully wee seeke not his honour but the satisfying of our owne worldly lusts hee alloweth vs to pray as much for our selues as for himself three for our selues and three for him but wee pray three for him and threescore for our selues or nothing for him and altogether for our selues thus requiting the Lord euill for good Let euery man bee ashamed of this and desire as heartily the glorifying of Gods name as his owne necessary foode and raiment as the welfare of his owne soule The order of the petition The order of placing the petitions concerning Gods glory first and then those concerning our selues teacheth 1. that God is absolutely to be respected and for himselfe but man for Gods cause He is the Soueraigne Lord of all and the reuerence of him ought to sway all the greatest men are not so to be reuerenced simply for their power and greatnes but for him Matth. 10.28 and in him I will tell you saith Christ whom yee shall feare not him that can kill the body but him that can destroy body and soule in hell fire And this is the argument vsed by the Apostle to perswade obedience to the higher powers Rom. 13.1 because there are no
disanull them and against all defects if there be any in our lawes and neglect of the execution that the defects may be supplied the execution of good lawes better lookt vnto for the furtherance of Gods kingdome Hinderances of Gods kingdome in the ministry In the ministery there may bee also many hinderances of this kingdome against which we pray 1. Ignorance and vnaptnesse to teach for euen as the childe without milke perisheth and hauing too little languisheth so the poore soules of men vnder ignorant ministers or such as be vnapt to teach them doe perish and decay Hos 4.6 1 Tim. 3. 2 Tim. 2.15 My people perish saith the Lord for want of knowledge and a Bishop saith the Apostle must be apt to teach he must know to diuide the word of truth a right 2. We pray against heresie in them whereby the milke of the word as with poyson is corrupted and turned to the destruction of soules Of this hinderance S. Peter speaking 2 Pet. 3.16 saith that there bee many hard places in the Scriptures which the ignorant and vnstable peruert vnto damnation And like vnto this are prophane and vaine bablings which by the Apostle are compared vnto the Canker and Gangreene tending to the destruction of the body Wherefore wee pray 2 Tim. 2.27 that no such preachers may creepe in or be suffered in the Church as doe teach hereticall opinions vainely and prophanely handle the holy Word to the disgrace thereof amongst the hearers 3. Wee pray against idlenesse in Ministers taking the fleece and fat of the flocke but through lazinesse and carelesnes suffering the wandring to be out of the way the feeble without pasture and the diseased and weake without cure and exposing all to the rage of the deuouring Wolfe If hee that hath the keeping of a tower against the enemy committed vnto him and a reward therefore shall sleepe and neglect his charge he is worthy of death by the Martiall Law and he that taking wages and hauing any worke committed vnto him if through sloath he doth it to halues or to quarters he is worthy to bee punished as a thiefe So and much more they which take charge of soules and wages therfore a spirituall worke in hand and hire to doe it and yet are sloathfull and giuen so much to their ease as that they labour not in this worke by preaching praying exhortation yea and by good example of life shall answer as theeues and robbers and vndergoe the vtmost of Gods Law Wee pray heere that if there be any such O vtinam nusquam they may bee diligent or else speedily remoued and more painfull and faithfull placed in their roome 4. Wee pray against wickednesse in the life and conuersation of Ministers for a Bishop must be vnreprouable Leui had both the Thummim and Vrim committed vnto him 1 Tim. 32. When wicked ministers are wicked liuers though they teach things good and the way right yet such a cloud is cast ouer their doctrine that it shineth very dimly and few or none see to follow after it when like Images shewing the way they are seene to stand still without motion they are held as idols to be teachers of lies and what they shew is not imbraced Particular hinderances of Gods kingdome The particular hinderances of Gods kingdome are such as be in euery priuate person in particular These are first Infidelity and vnbeliefe whereby the dore of the heart is shut vp against the Lord that hee cannot rule there as King Heb. 4.2 Where vnbeliefe was it is noted that Christ could doe no great matters Lydiu had her heart opened before that the power of godlinesse wrought in her The Iewes are noted to haue had the world without profit because their hearing was not mixed with faith Faith was the first thing which Satan vndermined in our first parents to beat downe Gods kingdome it is the first thing wherin Paul laboureth with King Agrippa to make him a member of Gods kingdome As all things are possible to faith so it is impossible that any good thing should be with vnbeliefe Wee pray therefore here against this vnbeliefe that the Lord would open our hearts to belieue his word and all the promises and threatnings therein contained 2. Impenitency and hardnesse of heart whereby the mind is without relenting for sinne and reioyceth rather heerein and as the hand by often handling of hard things becommeth daily more hard and insensible so by sinning the conscience becommeth more hard and without sense or remorse for sin Luc 3. Wherefore when Iohn would prepare the way for the Kingdome of Christ hee preacheth repentance the putting away of this hardnes in sinning Esa 66 2. and when the Prophet Esay would describe such a man as with whom the Lord doth dwell to rule and raigne in him he saith that he must be humble contrite spirit and tremble at his word Wee pray then heere that the Lord would take away the heart of stone out of vs Ezech. 11.19 and giue vs an heart of flesh as he hath promised so that the power of sinne may be shaken we may tremble for sinne past and resolue vpon newnesse of life for the time to come as good subiects of Gods kingdome 3. Any one raigning sin which is when the soule is quiet in some priuate secret sinne and doth not striue earnestly against it For let it be neuer so small if there be a willing going on in it it is a raigning sinne and God cannot reigne in that heart Let not sinne therefore saith the Apostle Rom. 6.12 raigne in your mortall bodies Eph. 5.14 Hee that promiseth to the enemy of the Land but one peny or one egge towards his maintenance to inuade the countrey is no good subiect to his Prince no more than hee that promiseth horse man and armour neither is he a good subiect of Gods kingdome that resteth and without checke nesteth in lying in petty swearing in vaine talking or euill thinking and fighteth not against these Awake thou that sleepest stand vp from the dead and Christ shall giue thee life if thou sleepest in any sinne thou art without life out of the Kingdome of light 4. Negligence in superiours towards inferiours in parents masters or the wealthy towards the poore children or seruants suffering them to sin leauing them vntaught forbearing to admonish them to further Gods kingdome in them Leuit. 19.17 For if it be a sinne of neglect in any man to let his familiar friend to sinne vnreproued much more is it in such as haue some authority annexed vnto their persons they sinne against that Charge Thou shalt plainly rebuke thy neighbour and not suffer him to sinne 5. We pray therefore that all gouernours of families may shake off negligence towards their charges and though it be painfull vnto them labour to further Gods Kingdome in their families and that the rich in disposing the liberalities
wickedesse vnder the cloak of religion doe stumble and fall Wherefore amongst all others Christ giueth warning vnto his Disciples that they be not like vnto the Pharisies Deprecat 4. Rom. 7. Iam. 1.14 4 We pray against naturall corruption which hindreth that wee cannot doe the good we should and pricketh forward to the euils which wee should not which draweth away to disobedience and enticeth we pray that it may bee mortified and not beare this sway in vs. Deprecat 5. 5. Wee pray against wearinesse in well-doing which is when hauing for a time heartily obeyed a man faynteth as in a long and tedious iourney eyther going on more slackly siting still and refusing to goe further or turning backe againe Against this it is commanded Be not weary of well-doing for wee shall reape in due time if we faint not Deprecat 6. 6. Wee pray against delight and pleasure taking in other mens sinnes whereby they are heartned this is condemned in the Gentiles who were giuen ouer of God and holy Lot vpright-hearted Dauid and all the righteous haue beene vexed at the heart to see the disobedience and sinnes of other men Deprecat 7. Heb. 12.9 7. We pray against impatience that maketh a man murmur at crosses and discontent that we may not so vngraciously offer that vnto God which we will not doe to our naturall parents whose corrections we suffer patiently Thirdly the thanksgiuing is for disobedience and sinne in any measure mortified for the knowledge of Gods will for faith and desires in truth to obey the will of the Lord in all things all the daies of our liues and we praise God for the readinesse of other men herein as Paul prayseth God for the faith and obedience of the Romans and of other Churches Rom. 1.8 and the other Disciples glorified God when of Peter they heard of Cornelius and his friends that God had giuen them repentance Acts 11.18 and to obey the Gospell So that in this petition is properly comprehended the tenth Commandement forbidding all first motions to sinne against the will of God and prescribing perfect conformity hereunto as it is in the Angels and Saints in Heauen and the fourth Commandement appointing vnto vs a Sabbath as it is in Heauen Or rather this Petition may be said to comprehend all the Commandements the second the meanes of keeping them and the first the last end of all our obedience to Gods will viz. his glory The supplication of this petition is Let thy will be done making vs able by thy grace the deprecation let nothing hinder the doing of thy will neyther rebellion prophanenesse nor hypocrisie the thanksgiuing thy will is done by thy faithfull people we prayse thy name for it for the Faith Repentance Patience and other grace bestowed vpon thine and implicitely we bewaile our vntowardnesse and backwardnesse to doe Gods wil and humbly to acknowledge the same Quest 126. Which be the three Petitions concerning our selues Answ First Giue vs this day our daily bread the second forgiue vs our trespasses as we forgiue them that trespasse against vs the third And leade vs not into temptation but deliuer vs from euill Explan After the petitions for Gods glorie here follow such as more immediately concerne our owne necessities in handling of which first consider the order in generall they follow those which concerne Gods kingdome and glorie to teach vs that if our care be first for Gods kingdome and to honour him in doing his will we shall easily obtaine all things needefull for our owne comfort otherwise if wee seeke our selues first and chiefly wee may endeauour after comforts for our selues but all shall be in vaine According to this is the promise made by Christ Matth. 5.33 Seeke first the kingdome of God and the Righteousnesse thereof and all other things shall be cast vpon you and that saying of the Apostle Godlinesse is profitable to all things 1 Tim. 4.8 which hath the promise of this life and of that which is to come There is nothing more vsuall than this to incourage vnto godlinesse or to discourage from disobedience and wickednesse Deut. 28. Leuit. 26. If thou shalt diligently doe that I command thee saith the Lord thou shalt be blessed in all things contrariwise cursed shalt thou be Thus it is promised by the Prophet if the Sabaoth bee consecrated Esay 58.14 as glorious vnto the Lord c. I will cause thee to mount vpon the high places of the earth and feede thee with the heritage of Iacob thy Father Hag. 16. And on the contrary side Yee haue sowne much and bring in little saith Haggay ye eate and haue not enough ye drinke and are not filled yee cloath you but are not warme hee that earneth wages putteth them into a broken bag because the house of the Lord lyeth waste The want of this consideration maketh men so eager in seeking worldly profit and so slack about the aduancing of Gods Kingdome and building of his house to the ineuitable losse not onely of the things sought after by worldly mindes but of the soule perishing in hell fire for euer Quest 127. What pray you for in the first of these which is the fourth Petition of the Lords prayer Answ We pray for all things necessary for this present life and therefore we aske but for bread and for this day Ioh. 6.27 Explan To follow the method before vsed in the three first petitions The speciall order of this petition before that which is for the remission of sins is first to be considered and because it is immediately after this Petition Thy will bee done It is placed before this Forgiue vs our Trespasses c. Not for that the things of this life are to be sought before those that concerne the life to come for against such surmises the Lord hath plainely commanded Seeke not the foode that perisheth but that which endureth vnto eternall life that is in regard of your earnest care and study for spirituall food and saluation euen neglect seeking daily bread The reason of this order then is to prouide against our infirmity whereby wee distrust God for bread food rayment and worldly deliuerances when we professe that we belieue in him for the remission of sin and deliuerance from damnation For the Lord Iesus being priuy to this our weaknesse to make vs to see and to be ashamed of it followeth our own order both secretly taxing this our corruption and discouering our little faith euen for maine matters concerning saluation and also helping it by beginning with things temporall wherein we haue a sensible taste of Gods goodnesse and ascending to things spirituall and out of all bodily sense 1. It sheweth how much we prefer the food that perisheth We aske bread before remission of sins why that finding it to be true in our own hearts we may be emptyed of these immoderate worldly cares much more than other naturall creatures
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
thee but louing and ready to accept of them and to grant their suites thou shalt make thy glory to shine more and more by being beneficiall vnto vs thy faith and religion shall bee more esteemed and reuerenced and this will bee the end of all that thou doest for vs thine eternall praise yea we giue thee glory in confidence of thy goodnes promise due thankfulnesse and intend this in our desires aboue all things Amen wee verily belieue that it shall bee so and againe with all feruency begge O Lord let it bee so wherefore let vs not bee deceiued of our hope but do thou subscribe to our desires and say So be it 3. For the scope The reasons câ—ntained in the conclusion it containeth sundry most strong reasons for the propping of our faith and assurance in our prayers 2 Sam. 24. First from the Kingdome of God A good King louing and kind to his subiects is easie to be intreated of them and is delighted with their life and welfare but thou art the best King of all we thy subiects who do craue nothing but things needfull for vs and tending to our welfare therefore thou wilt be intreated And the strength of the reason lyeth in the first part that a good King tendreth the good of his people which wee shall find to bee true in all good Kings and Rulers in Dauid who desired when the plague raged amongst his people Let thy hand Lord bee against mee and against my fathers house these sheepe what haue they done And in Samuel being vnkindly reiected by the people yet being in their danger desired to pray for them God forbid saith hee 1. Sam. 12. that I should sinne against the Lord and cease praying for you Yea some Heathen Kings haue excelled herein as Vespasian who was so delighted in doing good vnto his people as that if hee had let slippe any day without doing some speciall good for some man he would say O socii per didimus diem O fellowes wee haue lost a day This disposition therefore to doe good must needes bee much more in the best King of Kings at all times Secondly from the power of God wee haue this reason A King that wanteth no power to doe good vnto his subiects if he be good will assuredly doe for them in all their necessities but thou O Lord art such a powerfull King nothing can hinder or resist thy good pleasure Therefore thou wilt doe these things for vs. Euery part of this reason is euident for nothing but ability can hinder a mercifull Lord from doing for his humble seruants hee being Parens patriae the father of the country Matth. 6. and a father being so ready as the Lord sheweth to doe good vnto his children when they aske of him and as for this King his power is infinite he doth whatsoeuer it pleaseth him in heauen and earth hee is all-sufficient to defend Abraham in strange countries Iacob in Padam Aram Dauid in the wildernesse and Ionah in the whales belly wherefore we may build assured confidence of his mercy Psalm 19. Thirdly from the glory of God we haue this reason Hee that being a great King regarding his glory aboue al things will readily doe whatsoeuer may redound to his honour and glory but thou O God art thus regardfull of thy glory it being aboue all things tendred by thee therefore wee doubt not but thou wilt grant these things of which thou shalt haue so much glory The strength of this reason lieth in the second part that God doth principally regard his glory and that by granting our requests hee shall haue glory The first is plaine both by the most excellent workes of creation redemption c. which serue to manifest his glory according to that of the Psalmist The heauens declare the glory of God c. and according to that of the Apostle who speaking of Predestination and redemption Ephes 1.6 saith that it was to the praise of the glory of his grace And it is plaine also by his dealings honoring such as honour him and bringing downe such as take honour to themselues that hee onely may bee exalted in that day Againe that God hath glory by granting our requests appeareth for that our first and chiefe request is that God may bee glorified and our desire is by being heard in all our requests to haue matter of praysing and magnifying his holy name Fourthly from the eternity of these things for euer and euer wee may reason thus A most glorious and excellent King out of whose power nothing is who remaineth such for euer is euer alike graciously disposed to his subiects but God is a most glorious King and powerfull for euer in all times and ages alike and hath heretofore heard the requests of such as faithfully haue called vpon his name therefore he is still likewise ready to do for vs granting all our petitions The first part of this reason is plaine because that he to whom no change is incident the case being alwaies alike cannot be changeable in his grace and fauour The second part is also euident for God is hee Reuel 1.8 Heb. 13.8 which is which was and which is to come yea Iesus Christ is the same yesterday and to day and for euer Now for his grace in times past and readines to heare the prayers of such as haue faithfully called vpon him no age hath been without large testimony Iacob prayed in his distresse and was heard so that of a man naked and destitute hee was made rich and had great droues of cattell Iehosaphat prayed and had victory ouer his enemies when he knew not what to doe sundry diseased possessed and blind persons both in body and soule prayed and were healed and had their sinnes pardoned wherefore wee need not to doubt but that we also are heard in our desires Fifthly from our confidence expressed in the last word Amen we may reason thus The Lord will grant vnto vs whatsoeuer we belieue shall be granted when we aske but we belieue when we aske these Petitions for we say Amen in hart verily wee are perswaded that it shall bee so therfore they are granted Marke 9.23 The first part of this reason it is the saying of our Lord Whatsoeuer yee aske if yee belieue it shall bee done vnto you for the second if wee dissemble not but haue our heart going with our tongue wee doe belieue and therefore are the more confident to speed of our desires But more especially of these reasons The first hath reference to the second Petition the second to the third the third to the first the fourth to the fourth and fift the fift to the last Petition From hence arise these two conclusions First that they which learne aright to pray are most happy and blessed they build good speed and successe in all their designes vpon the surest foundation in the world the Kingdome power glory eternity and fidelity of
forme of baptizing I baptize thee into the death of Iesus Christ no mention being made of the Farher Son or holy Ghost Euseb lib. 4. cap. 11. Hist And Valentinus an Heretique of old to haue baptized in the name of the vnknowne God and of the truth the mother of all Now such baptismes are no baptismes and those that were out of the right forme baptized had need to be baptized again but according to the right forme he that is once baptized ought not to be baptized againe whatsoeuer the person baptizing be or whatsoeuer sin the party baptized hath since fallen into And the reason is because Baptisme is a signe of regeneration or the new birth which can be but once vnto one man seeing that a man being once born cannot enter into his mothers womb be borne again This prepostrously applied made some of the Ancients though erroniously to deferre their Baptisme fearing that if after Baptisme they should be ouertaken with sinne they could not be forgiuen because that in Baptisme onely there is remission of sinnes which may not in any case bee againe iterated Whereas in truth though the act of baptising bee transient and but once performed yet the power and comfort of it diffuseth it selfe through all our life and is renewed and reapplyed by repentance after grieuous lapses of the faithfull Quest What is the inward or spirituall grace Answ A death vnto sinne and a new birth vnto righteousnes for being by nature borne in sinne and the children of wrath we are heereby made the children of grace Explan That Baptisme may bee perfect there must not onely bee the outward part water and the forme of words vsed but the inward part also mortification and dying of sinne and regeneration and liuing of righteousnesse The outward alone is no more auaileable than the rocke flowing waters in the wildernesse to saue the rebellious people from perishing before that they came in Canaan then Elishas staffe to reuiue the Shunamites childe when he himselfe was absent 1 Pet. 3.21 Vnto true Baptisme therefore must concurre a death vnto sinne in him that is dipped and a new birth vnto righteousnesse otherwise his baptisme is vaine euen as it had beene in vain for Noah when he had built the Arke not to haue entred into it in time for vnto this answereth Saint Peter Baptisme the figure that now is when it is not the washing away of the filth of the flesh but the stipulation of a good conscience For let a man be neuer so rightly baptized yet if he be not borne againe saith our Sauiour Christ that is if sinne be not killed in him that grace may liue hee shall neuer enter into the Kingdome of Heauen The death vnto sinne is signified by the dipping or sprinckling with water it being necessary that as by water the filthines of the flesh is washed and done away so by the vertue of Christs bloud the filthinesse of the soule should be washed away and it should be purged from sinne and that as hee which commeth to washing disliketh and accompteth that filthinesse which is to be washed and not any part of his body growing to him so should he that is baptized account his sinnes filthinesse and dead and no liuing part of his soule and that as he which is washed entreth into the water and is couered therewith that he may be made cleane so he that is baptized should enter into the graue with sin and be buried that as dead bodies his sinnes may decay and be abolished more and more The new birth vnto righteousnesse is signified by the taking vp out of the water the soule being lifted vp out of the puddle of sinne and clensed herefrom becomming a pure new soule as it were in the vnderstanding the will the affections and in all the desires and thoughts euen as a childe being new borne into the world and clensed from that corruption which hee bringeth with him is as it were a new creature and cryeth after the meanes of sustentation of his new life Againe it is signified by his taking into the congregation of Christians he now conuersing labouring in all things and duties of holinesse suting himselfe vnto them euen as the leaprous person being made cleane commeth to liue againe in the congregation from which hee was before seperated Lastly it is also signified in the forme of wordes Jn the name of the Father c. whose faithfull seruant and soldiour he is thus admitted to be he was before the slaue of sin and seruant of the Diuell but hee hath now changed for a new seruice of him into whose name hee hath beene baptized Wherefore hee whosoeuer hee bee that after baptizing committeth sinne is liable notwithstanding his baptisme to damnation Doth not Baptisme then conferre grace vniuersally and infallibly to the baptized by the very worke wrought and if it doth not what vertue is there in the Sacrament more then if washing should be vsed after the Iewish maner Baptisme as it is an act done by the batizer without any any relation to the disposition of the person to bee baptized beng of ripe yeares and vnderstanding hath no force to saluation by vertue of Christs ordination but if that person bee by faith within the couenant of grace then it doth conuey grace vnto him Luke 3.7 This is plaine from the Doctrine of Iohn Baptist who reproued those that came to his baptisme without repentance and inward sanctification whereby it might become effectuall to saue them from the wrath to come For had the very worke wrought beene auailable Iohn had beene worthy of blame for such a censure and sharpe reproofe of them calling them a generation of Vipers whereby they might thus be discouraged whereas otherwise by comming and being baptized they should haue receiued grace and beene saued notwithstanding their impieties and hypocrisy It is not therefore the act done that preuaileth but the right disposition of the person Baptized neyther shall this Sacrament become thus an idle ceremony but an excellent and effectuall institution to purge and confirme the faithfull Wherefore let vs renounce that opinion that holdeth the Sacrament of Baptisme by the very act of administration of such vertue as that originall sinne remaineth not any longer in such as are baptized True it is that where Baptisme is perfect and vnto the outward is ioyned the inward part the sting of sinne is plucked out both in regard of the guilt and of the punishment but for the vtter abolition of sinne this is not till death though the power thereof be broken so as that it raigneth not in vs it remaining still as a rebellious head to exercise vs to the last gaspe Quest What is required in persons to bee Baptised Answ Repentance whereby they forsake sinne and faith to beleeue the promise made vnto them in this Sacrament Explan Hauing considered Baptisme both in the outward and inward part it remayneth that we shew the
so they be few and cheape and not like the ceremonies of the Law which were a costly and burthensome yoake that the forefathers were not able to beare for such was it fit that in fulnes of time should be appointed vnto sonnes Gal. 3. and heires and not to be kept any longer vnder the rudiments of the Law as vnder tutors and gouernours Quest 3 Is there no care to be had of other circumstances for conformity vnto the first institution so that we vse bread and wine in the right forme with thanksgiuing as for the leauen the water which it is likely was mixed with the wine for the gesture sitting c It is not required that we obserue all circumstances no more than that the Iewes in keeping the passeouer should continually stand with staues in their hands and shooes on their feete according to the first institution for Christ himselfe did otherwise keepe the Passeouer Now all men I suppose doe yeeld herein for most circumstances of the place in an vpper chamber of the persons a few disciples men only in the time of the night after supper but it is questioned about the leauen water sitting though little reason to make question about these 1 Cor. 11.17 First if we confider that they are no where precisely expressed though they may be gathered from the place where the institution is described nay which is more where the Apostle repeateth the institutiō though he remembreth the time the night wherein he was betrayed the persons his Disciples yet he speaketh not of leauened bread or water mixed with wine nor yet of sitting Secondly if it bee considered that as the standing at the Passeouer the night c. were taken vp occasionally not purposely as Sacramentall so was the leauened bread this kinde of bread being at hand and sitting or rather leaning downe along which is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22.14 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.20 that gesture being the position of the body at that time Thirdly if it bee considered that as the night season the persons and place are without any intended signification so is the leauened bread and sitting If it bee said sitting doth set forth our Communion with Christ I answere take heede of inuenting this or the like significations which are beyond the word least thou bee such an one as addeth vnto the word of God and least herein thou rashly censure all those Churches wherein standing walking or kneeling is vsed Indeed some circumstances there be which are not only expressed but commaunded also as Sacramentall and these are alwayes necessary in the Lords Supper First the giuing of thankes whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eucharist or Thankesgiuing for when he had giuen thankes it is said that he brake the bread Acts 2.23 Secondly the taking of the bread and of the cup whereby may be signified how the Lord tooke his deare Sonne and set him apart to be crucified and slaine for the sinnes of the world euen from the beginning of the world for hee was not by the Iewes taken and slaine as being by them ouer-powred but hee was deliuered by the determinate counsell and fore-knowledge of God hee was the Lambe of God slaine from the beginning of the world Thirdly the breaking of the bread whereby is set foorth the Lords submitting of himselfe to the death of the Crosse where he was pierced hands feet and side so that the bloud ranne out abundantly from him Fourthly the distributing of the Bread and of the Wine to his Disciples whereby is set foorth how Christ is giuen by the Father vnto all faithfull Christians to nourish their soules vnto eternall life according to that of the Apostle Hauing giuen vnto vs Christ Iesus how shall hee not together with him giue vs all things also Math. 26.26 Verse 27. Fifthly the forme of wordes in deliuering the bread and wine Take eate this is my bodie doe this in remembrance of mee Drinke ye all of this This is my blood of the new Testament which is shed for many for the remission of sinnes Which words are not the same precisely recorded by euery Euangelist but yet so as that the record of any one doth set foorth the signification the vse and the end of this Sacrament So that if a forme of words bee vsed according to these it is rightly done and according to rule as in our Church Eate this in remembrance that Christ died for you c. the precise wordes as they are recorded by Saint Paul being placed immediatly before Now that these things besides that they are expressed are commaunded is to be noted from the command giuen to the Disciples Doe this in remembrance that is not as some interpret it make this my body but doe in all these things as yee haue seene me doe giue thankes take breake distribute and say according to this forme As for other things yea euen for gesture they may be as shall seeme best vnto the particular Churches of God which haue power to appoint any most lowly reuerent gesture such as kneeling seeing that euen in praising God wee are inuited by the Kingly Prophet O come let vs worship and fall down and kneele before the Lord our maker and the people of Israel in Egypt hearing the good newes of Gods appearing to Moses to deliuer them bowed themselues and worshipped so that as well in receiuing a benefit as in asking this lowly casting downe of the body doth well become vs. The chiefe obiection heere against for all else are friuolous is that kneeling was brought in for adoration of the bread transubstantiated for answere vnto which first I say that it is indeed to bee graunted that they kneeled vnto the supposed body of Christ but it is to be prooued that hence it began first otherwise it is as good an argument they kneeled in praying with their heads therefore we ought not to kneele in our prayers they came to the Masse at Easter therefore wee ought not to come then to the Communion but at some other time c. What superstitious Idolaters haue done in the seruice of their idols marreth not what we do like them the fault not being in the thing or gesture vsed but in the end their kneeling being to an Idol ours to the God of heauen giuing his Sonne to our hearts by faith Quest 132. What is the inward part or thing signified Answ The body and blood of Christ which are verily and indeed aken and receiued of the faithfull in the Lords Supper Explan The inward part of the Lordes Supper is the bodie and bloud of Christ which are present to all the faithfull In handling whereof three questions 1 Cor. 10.16 First how is the Lords body and bloud there for that hee is receiued by the faithfull is plaine both because he saith This is my body and my body is meate indeed and my blood drinke indeed
and from the doctrine of the Apostle The cup of Blessing which wee blesse is it not the Communion of the bloud of Christ The bread which wee breake Iohn 6.47 is it not the Communion of the bodie of Christ But how is his body there to bee communicated Not by Transubstantiation as hath been already shewed nor by consubstantiation so as that his body is in vnder or about the bread as the Lutherans teach but onely in a spirituall Sacramentall manner faith making him present vnto the worthy receiuer euen as hereby we possesse euerlasting life according to that He that beleeueth in me hath euerlasting life For as Faith is an eye vnto which things to come are present so it is an hand holding them a mouth feeding vpon them and a stomacke receiuing them and vniting them vnto the person that beleeueth If it be said then the Sacrament is vaine seeing by faith Christ may be receiued without it and he is not outwardly any whit the more present with his body I answere God forbid for it is Gods ordinance to helpe our faith an outward meanes to conuey vnto vs inward grace and sanctification his seale to confirme our faith in his gracious promises As when the King bestoweth any thing vpon a subiect he is assured hereof by his meere donation and giuing it vnto him but yet hee appoynteth vnto him to take the state thereof a meanes of writing and sealing to ratifie what hee hath graunted for more assurance which writings and seale though they containe not the estate about them or in them that is the house or ground in quantitie yet they conuey them vnto him so though the body of Christ bee in heauen and being giuen vnto vs by the Father is made ours through faith yet it hath pleased him for more assurance to appoynt the Sacrament hereby to conuey this rich possession vnto vs and to write and seale to our hearts that Christ is ours by his holy body sanctifying our bodies and soules and by his blood cleansing vs from all our sinnes though this body bee not in or about the bread really in the quantitie as it was heretofore vpon earth And of like nature were the ancient Sacraments appointed to the Fathers vnto which though Christ was not really and corporally annexed yet vnto the receiuers they were Christ through faith 1. Cor. 10.1 Iohn 1.29 for the Rocke was Christ Christ was the Lambe Quest 2 Be there not other wayes besides this of receiuing Christ Answ Yes the Scripture speaketh of two other wayes or meanes 1. Gal 3.27 He is receiued by Baptisme for Hee that is baptized into Christ hath put on Christ 2. Hee is receiued by the preaching of the Word whether by himselfe when he came amongst his owne Iohn 1.12 and to such as receiued him hee gaue power to be the sonnes of God Math. 10.40 or by his Disciples for Hee that receiueth you saith Christ receiueth mee that is the doctrine which hee and they taught being entertained into beleeuing hearts and their persons being welcome vnto them By the word hee is receiued as by the draught of a conueyance and Articles of agreement by the Sacraments as by seales put heereunto Baptisme being properly the seale of a new life which is the beginning of euerlasting life we being dead and buried vnto sinne the Lords Supper the seale of the comforts and strength that wee grow vnto in this life as by most wholesome meats and drinkes till that in the life to come we shall bee continually feasted with him hee being meat and drinke and cloathing and wealth and all in all vnto vs euermore Quest 3 Wherefore is the Communion of the Lords Supper receiued often and Baptisme but once seeing both are Gods Seales and assure our spirituall estate sufficiently by being once put to That the Lords Supper is often to bee receiued the Lord himselfe doth intimate vnto vs where hee biddeth So oft as yee drinke this cup doe it in remembrance of mee Whereupon the Apostle inferreth So oft as yee eate this bread and drinke this cup yee shew the Lords death till he come 1. Cor. 11.26 construing this precept to last till the comming of Christ to iudgement at the end of this world And the reason hereof is first because that howsoeuer our new life is begun at once as is represented in Baptisme yet it continueth from yeare to yeare and must haue often meanes to sustaine it and therefore though circumcision was but once the Passeouer was once euery yeare Secondly because that although we are in Baptisme regenerate and become new creatures yet the flesh still dwelling in vs rebelleth so as that we are subiect to sinne daily against which as the bloud of Christ is continually by faith to be applied to purge vs so the Sacrament whereby his death and bloudshed is represented is often to bee vsed for the more comfortable remembrance hereof euen as to shadow it out before it was the high Priest entred into the holy of holies with bloud once euery yeere Now precisely set downe how often the Lords Supper is to be receiued we cannot because it is left indefinite Acts 10 7. Acts 2.46 The practise of the Primitiue Church was euerie Lords day or first day of the weeke and at the first daily as their dangers were great by reason of the persecution euery day Wherfore in the Canons carrying the name of the Apostles it was commanded that all which came to heare the Word being Communicants should receiue the Communion Et siquis non communicat excommunicatur vt ecclesiae turbator Can. 10. ordinum violator If any man doth not communicate let him be excommunicated as a troubler of the Church and a breaker of order And hereunto do the ancient Fathers assent But this often receiuing was in regard of the times such as at the first institution the shepheard being smitten and the sheep scattered Since in the peace of the Church the Communion hath been three or foure times in the yeare and specially at Easter as succeeding the Passeouer If it be said once in the yeare is sufficient as the Passeouer was but once I answer the Passeouer required a long time euen seuen dayes for the celebration thereof and if it had been often Exod. 12.19 it would haue been too heauy a burthen vnto the people it is not so with the Lords Supper Againe this is the proper time of the right Passeouer the Lords supper in times past besides the Paschall Lambe and vnleauened bread once in the yeare there being many other remembrances of Christ in action viz. the many sacrifices now we haue onely the Lords Supper often to be vsed to the same purpose Quest What are the benefits whereof wee are partakers thereby Answ The strengthening and refreshing of our soules by the bodie and bloud of Christ as our bodies are by the bread and wine Mouns du Plessis
Explan Considering the solemne ordination of the Lords Supper in a time of so great need when the bridegroome was now to be taken away from the childreÌ„ of the mariage chamber and they should mourne it is worth the considering how great the benefit hereof is and hereof it will not be amisse a little to delay the Reader in shewing the extrauagancies of the Church of Rome in extolling the supposed sacrifice hereof If it be vsed that is if the masse be vsed vpon Saint Gregories dayes it delivereth soules out of Purgatory if vpon S. Rochellâ— day from the plague if vpon S. Antonies it saueth Cattell if vpon Sigismunâ—s it cureth the Ague if vpon S. Anthonies of Padua it restoreth things lost if vpon Saint Apollonius it cureth the tooth-ache if vpon S. Lucies day it cleareth the eyes if vpon the holy Spirits day it giueth a goodly husband or wife as a learned writer hath gathered together of late and set these their fooleries vpon the stage Another hath noted 1. that they teach it to be auaileable as for the liuing so for the dead 2. to be carried about the Church 3. to be carried about the streets 4. to be carried into the fields that the corne and grasse may grow 5. to be caried to the wars for the obtaining of victory 6. before the Pope when he goeth forth 7. at the comming of Kings into cities And which might more be added to houses on fire and to waters ouerflowing as Clement the fift cast it into the Riuer Tyber to asswage the swelling thereof Thus do these men as led with the spirit of lying triflingly deale with this blessed Sacrament and seeking too highly to extoll it make their vse of it vaine and ridiculous and when as euery good Christian should follow his master Christ they differ altogether from him He commanded Doe this in remembrance of me they in remembrance of the dead Christ tooke it and gaue thankes they breath vpon it Christ brake it they hang it vp in a pyxe Christ gaue it to his Disciples they most commonly eate vp all alone and so it is no communion properly so called of the faithfull together Christ took bread and gaue bread they take bread and giue flesh Christ gaue it to confirme faith they to redeeme departed soules Christ gaue it to bee eaten they to bee adored Christ spake plainely in a knowne tongue they in Latin which is not by the vulgar vnderstood Not to aske them therefore which is but lost labour what the benefit is wee say that it is the strengthening and refreshing of the soule More distinctly whatsoeuer benefit redoundeth to the corporall life from the Bread and Wine the like redoundeth here-from to the worthy receiuer by vertue of Christs body and bloud as before hath been particularly declared This made them in the Primitiue Church to seek so earnestly after it that though Christ in body was now absent from doing these good offices vnto them yet they might be supplied by this visible signe of his continuall presence to the worlds end Speciall benefits of the Communion Againe yet more distinctly wee haue hereby communion with Christ and through him with the Father wee becomming flesh of his flesh and bone of his bones as the bread and wine being eaten and incorporated into vs. 2. Strength of faith it being as it were an hand a mouth and stomack with these signes receiuing Christ as hath been said 3. All other graces and blessings which together are therby conueyed vnto vs this being the conduict through which we receiue Chrâ—st and all things also as he is heire of all 4. Communion with one another and with all the faithfull in all ages we becoÌ„ming by Christ one body though diuersly dispersed in the world as many cornes and grapes are brought together to make one loafe of bread and one cup of wine All which benefits are so great as that it should set a most sharpe edge vpon the desires of all men vnto this heauenly duty that euen for loue and earnest desire of these benefits we may gape after them as the thirsty ground for raine and neuer through neglect depriue our selues of such comforts when by Gods Minister they are offered Quâ—st What is required of them which come to the Lord Supper Answ To examine themselues whether they repent them truly of their former sinnes stedfastly purposing to lead a new life haue a liuely Faith in Gods mercy through Iesus Christ with a thankefull remembrance of his death and be in charity with all men Explan The benefit of this Sacrament being so great it is necessary to know how euery man may dispose himselfe hereunto that he may be made partaker of this benefit for this is certaine that all obtaine it not that eat this supper seeing there is an vnworthy as well as a worthy receiuing and the vnworthy eate and drinke their owne damnation For the worthy and right receiuing therfore a rule is here set downe of things to be done before and in the act of receiuing Before there must be an examination in the time of receiuing a remembrance or meditation to stirre vp thankfulnesse for Gods great mercy herein expressed The distinct consideration of which because it is so necessary I haue here subioyned in some distinct questions and answers Quest 134. What is required in those that come to the Lords Supper Answ To bee rightly disposed both before and at the receiuing hereof Quest 135. What ought a man to doe before his comming Answ To examine himselfe for his faith in Christ 1. C r 1â— â—8 Explan Let a man examine himselfe saith Saint Paul and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation where you see that vnder paine of damnation a man must prepare himselfe to the Lords Table and that hee is an vnworthy receiuer that prepareth not by fore-examination Such was the man that came vnto the feast without a wedding garment of whom it is said Bind him hand and foote Matth. 22.12 and cast him into vtter darkenesse Such pulleth vpon himselfe 1. Cor. 11. as the Corinthians sundry plagues and sicknesse and vntimely death And verily though there were no such danger great reason there is that euery man comming to this Sacrament should prepare himselfe 1. Because euery man is most vnfit and vnworthy to come thus familiarly to communicate with the Lord of glorie as when rhe Lord was to descend to giue the Law they were vnfit without a three dayes preparation to heare him speaking vnto them Wee are herein to imitate the most curious women when they came to any honourable place or meeting they spend much time in decking themselues and putting on all their ornaments and behold themselues in the glasse very diligently that nothing may be amisse or vnseemely In like manner seeing wee are to come into the presence of the highest
of so great dignity to be so ioyned vnto him that I should be made coheire with him of the heauenly Kingdome How can I doe lesse then put away all basenesse of mind whereby I cleaue to the world and the flesh and bee like minded to my deare Sauiour to whom I am ioyned in fellowship though most vnworthy being holy as he is holy It is also to bee considered how our soules are fed heere euen as the Israelites with Manna from heauen in the wildernesse where they must otherwise haue perished and as Dauid flying from Saul by Abimelech with the hazard of his owne life so God spared not his sonne but gaue him as bread from heauen vnto vs without which wee must needs haue perished for euer and in our greatest need that wee might haue strength to flie away from the danger of Satan inraged against vs he spared not though with the hazard of his life to giue vs the true Shew-bread Oh how should my heart be affected towards thee O Lord therefore and resolued to abide alwaies with thee vowing with Dauid to Abiathar Hee that seeketh my life shall seeke thy life also those that are thy enemies shall be mine and as if they hated me Thirdly let the Communicant consider of the neere vnion that the Lord hath made by Christ betwixt all his Saints into the which hee is also receiued that faithfully partaketh of the Lords Supper which should effectually suppresse all exorbitant affections and worke an holy loue in him as towards members of the same body Quest 142. What is to be done after the receiuing Answ We must meditate of the Couenant of new obedience with the Lord renewed by this Sacrament that we may be more carefull to performe this obedience and to flee sinne and vice all the dayes of our life Explan The receiuing of the Lords Supper is not a transient holy duty as it is by most men vsed who put some holinesse vpon them for the time afterwards returning as the dogge to the vomit and as the swine to the wallowing in the mire but it is a sealing of couenants betwixt God and his people and the grace of God for the pardon of all our sinnes and our dutifulnesse to God in forsaking all our old sinnes and liuing according to his holy lawes For as God doth hereby giue himselfe vnto vs to become our God and gracious Father so we giue our selues vnto God to become his people and obedient children There be these two parties in all couenants otherwise they cannot stand something assured and giuen and something taken and receiued therefore So betwixt Princes and Subiects the Prince giueth and assureth his care in ruling and prouiding well for the good of the Subiect hee receiueth tribute custome and obedience so betwixt masters and seruants betwixt sellers and buyers lenders and borrowers In like manner in this Couenant God for his part assureth and giueth himselfe to be our gracious God forgiuing all our trespasses and on our part he must receiue tribute subiection and obedience otherwise the bond is forfeit and if it hath bin so once twise or often and the forfeit hath not yet been taken take heed of the next time for if thou still remaine vnreformed not better keeping couenants hauing renewed them so many times there is no hope for thee to bee dealt withall but as with a desperate person that thou shouldst suddenly be deliuered to some infernall spirit the Taylor and so be imprisoned in Hell whence thou canst neuer come out againe If thou hast therefore neglected to pay God the duties of praise and prayer of obedience and performance of holy duties both publike and priuate now bee negligent no longer but be rather officious redeeming the time with double diligence if thou hast loued and liued in sinne and disobedience keepe couenants by feare of offending any more hereafter and if thou hast no way answered that loue which the Lord tieth thee vnto towards thy neighbour for his owne sake but hast hated such as haue shewed any enmity against thee for offences hast been vnaduisedly prouoked and through an immoderate loue of thy selfe and of the world hast denied food vnto the hungry and hast sought to beguile thy neighbour learne of Christ to be meeke and gentle in holinesse follow Paul as he followeth Christ and for bounty imitate Zacheus conuerted giuing liberally to the poore and satisfying where thou hast done wrong to any man for thus and thus onely mayst thou haue comfort of the Lords Supper and shalt in his good time sit downe in the Kingdome of Heauen and be feasted with Abraham Isaak and Iacob for euer and euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Appendix to the Catechisme FOrasmuch as the holy Scriptures are the ground and foundation of all diuine Teaching and it auayleth not a little for setting men in the Trueth to vnderstand rightly both which bee the Bookes of holy Scripture and how wee may bee assured that they are the Word of God and by whom and how this Word is to be preached and heard for our further building vp in grace I haue thought it expedient here to annexe these short Questions and Answeres following Quest 143. What is the Word of God Answ Whatsoeuer is contained in the books of the old and new Testament and not any other bookes or writings whatsoeuer Quest 144. How many and which are these Bookes The Books of Canonicall Scripture Answ The Bookes of the Olde Testament are twentie and seauen Genesis Exodus Leuiticus Numbers Deuteronomie Iosua Iudges Ruth the first and second of Samuel the first and second of the Kings the first and second of the Chronicles Ezra Nehemiah Ester Iob Psalmes Prouerbs Ecclesiastes Song of Songs Esay Ieremiah with his Lamentation Ezechiel Daniel and the Booke of the twelue small Prophets The Bookes of the New Testament are twentie and sixe Matthew Marke Luke and Iohn the Actes of the Apostles the Epistle of Paul to the Romanes the first and second to the Corinthians to the Galathians Ephesians Philippians Collossians the first and second to the Thessalonians the first and second to Timothie to Titus to the Hebrewes the Epistle of Iames the first and second of Peter the first second and third of Iohn the Epistle of Iude and the Reuelation of Iohn Quest 145. Are not the other Books called Apocryphall part of the Word of God also as Esdras Tobit Iudeth c. Answ They are not bookes properly called Canonicall but are annexed to the word as being full of good instructions and histories declaring Gods wonderfull prouidence ouer his people Israel Explan Diuers haue beene and are the errours of men about Gods Word some denying diuers parts of the Old and New Testament to bee his Word and some Canonizing other writings also Concerning the first some detestable Heretiques haue receiued none for the word of God but the fine Bookes of Moses as the Sadduces some none but the New Testament as the
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
cleane broken off wee are put from him and without all pitty must endure the euer-burning flames of hell fire 4. Duty To doe good vnto all Gal. 6.10 The fourth duty is to doe good vnto all but specially to those of the houshold of faith as the Apostle warneth because of our communion with them and that not onely in distributing our temporall goods but our spirituall in being like affected towards them reioycing with them that reioyce and weeping with them that weepe For in the members of our body to vse the Argument of the Apostle Can one be pained and not all of them in like manner grieued so in the spirituall body of Christ of which wee professe our selues members there can be none grieued but it must bee our griefe also none comforted but it must bee our comfort also And if wee be thus affected towards one another wee shall need no spurs to pricke vs forward to any duty of loue towards one another but Ministers will preach diligently to inlighten their fellow members people will pray heartily that a doore of vtterance may be giuen vnto them neighbors wil not suffer one another to sin but plainly rebuke vice the forward in matters of religion will not suffer others to bee slacke but prouoke them to loue and good works the stayed will not suffer the vnruly to goe on in their inordinate courses but restore them in the spirit of meekenesse the rich will not suffer the poore to perish for want of food but relieue them they which haue plenty will supply the necessities of such as suffer through scarcity euen beyond that which they are able and all this readily and cheerefully because it is to the benefit of our common body of which wee are all members alike Neither is this all but in thus doing we do wonderfully please our deare Sauiour and shall haue it remembred at the last day to our vnspeakable comfort Math 2â— Wherefore let our hard hearts breake within vs let them resolue into bowels of compassion towards the poore and let our security in regard of others become anxious carefulnesse for the keeping of them vpright in the way of righteousnesse 5. Duty To be comfortable in distresse Heb. 4.15 The fift duty is to bee comfortable in all our sufferings whether by persecutors or slanderours by sicknesses or lâ—sses by pouerty or wants because our head Christ is not without a Sympathy and feeling of these miseries and will not suffer vs to be tempted heereby beyond that we are able but will giue the issue together with the temptation Was it not a wonderfull stay to the mindes of the Disciples when Christ told them Math 10. Hee that receiueth you receiueth mee and hee that receiueth me receiueth him that sent me And on the contrary side to those that do contrariwise Did it not confirme Paul much becomming a Preacher of the Gospell to heare that they which persecuted the Christians did persecute Christ himselfe Doubtlesse it did Likewise then should it confirme and comfort vs in all our troubles and crosses If any man were so neere vnto the King and so great in his fauor as that whosoeuer dares to touch him it were as good for him to touch the King himselfe hee would bee secure in all wrongs and iniuries done vnto him But wee are so neere vnto the King of Heauen as that whosoeuer toucheth vs goeth about to pull the signet out of his right hand and toucheth the apple of his eye Esa 49.15.16 What ioy and comfort then should wee exexpresse euen in the time of our tribulations seeing that when wee suffer Rom. 5. the Lord is grieued who will not hold his peace for euer but as a mighty Gyant waked out of his sleeep will surely come forth and smite all his enemies with a great destruction and with Sampson shake off the cords and ropes of all miseries as threds burnt in the fire 6. Duty To lead an heauenly life The sixth duty is to leade an heauenly life whilst we liue vpon earth because there is a communion betwixt vs and the Saints in heauen And this is by hauing our hearts lifted vp to heauen by meditation by setting vp Iaacobs ladder to Heauen by prayer by hauing our mouthes seasontd with speeches of Heauen and of heauenly things by making vnto vs wings with the Angels for swiftnesse and readinesse in doing Gods will by being fiery through zeale with the Seraphims for Gods glory If wee looke well about vs all things consent together to worke in vs this heauenlines our Father is in Heauen our head and husband Christ in Heauen the Prophets and the Apostles with the rest of our fellow-seruants in Heauen our riches our ioy and our crowne in Heauen and our deare Country and pleasant dwelling places no where but in Heauen How is it then that wee so farre forget our selues as to bee sensuall and earthly and haue so little sauour of heauenlinesse in vs Why doe wee not hang downe our heads and bee ashamed that the Lord should see our hearts and tongues so basely taken vp so estranged from our deere Husband Father Brethren and Countrey where so excellent things are prouided for vs Quest 45. What meane you by the forgiuenesse of sinnes Answ That wonderfull grace of God in Iesus Christ whereby he accounts of sinne as if it had neuer beene committed Explan We shall not neede to be so large about this Article because it is easie to be vnderstood The meaning is nothing else but as is laid downe in the answere viz. that the Church of God and euery member thereof hath all their sinnes so done away that they shall neuer be laid vnto their charge no more then if they had neuer by them beene committed and all this through the meere grace and onely mercy of God in Iesus Christ Proofe For the proofes of holy Scripture here is plainely set downe First that the forgiuenesse of sins is a wonderfull fauour for He is blessed saith the Psalmist Psal â—2 1 to whom his sins are forgiuen and good cause is there why he should be counted blessed indeede who attaineth vnto this seeing that he is forgiuen ten thousand of talents of which he was not able to pay one penny and so stood euery houre in danger to be cast into prison to lie there in misery perpetually Maâ— 18.24 Deut. â—7 Againe he is deliuered from the curse of God which attendeth vpon sinners for Cursed is he that continueth not in all things written in the booke of the Law to doe them and this curse is death according to that Rom. 6 The wages of sinne is death the death of the body which is terrible for death came in by sinne and all such punishments as doe hasten vnto and be fore-runners of this for Rom. 5. Lament 3 3â— man suffereth for his sinnes and which is most terrible of all the death of the
soule which is the losse of it the intollerable pangs to bee suffered by it in the fire Matth. 25 that neuer goeth out and by the wormâ— that neuer dyeth Lastly he is freed from the bondage of Sathan who ruleth in the children of disobedience that is in sinners who is their master and they his seruants according to that Eph. 2.2 2 Tim. 2.25 Rom. 7 He which committeth sinne is the seruant of sinne Who hath them in his snare carrieth them away as captiue slaues at his pleasure who terrifieth them and putteth them in feare all the dayes of their liues Secondly that God is the author of this grace is euident for no man forgiueth sinnes but God only Marc. 27. it is one of his attributes as was declared by the Lords owne voice vnto Moses saying The Lord the Lord strong gratious and mercifull slow to anger and abundant in goodnes and in truth forgiuing iniquity transgression and sinne c. Exod. 34.6 Vers 7. Wherefore as was obiected by the Pharisees against Christ it may truely be said of the Popes of Rome This man blasphemeth for none can forgiue sinnes but God Ioh. 20.23 It is true indeede which our Sauiour said vnto Peter and the rest of his Disciples Whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retayned But what authoritie hath the Pope giuen him here more the any other minister of Gods word what ground is here for his maÌ„ifold indulgeÌ„ces by which he beguiles the simple world of such a masse of Money and increaseth his treasuries For the Disciples had none other power hereby giuen them but that which was fit for men appointed to carry the glad tidings of saluation to the rest of the world viz to publish forgiuenesse of sinnes to all such as did or should repent and beleeue in Iesus Christ and the retention of sinnes vnto all that remayned hardened against this faith of Christ and impenitent 1 Cor. 5. For as when by their preaching they were said to conuert any to Christ or to beget any to Christ nothing else is meant but that faithfully executing their office of preaching men were through the working of Gods Spirit made beleeuers and so the members of Christ in like manner when they are said to forgiue sinnes it is meant first in generall that preaching forgiuenesse to beleeuers it should not be in vaine but so many as became hereby through the working of Gods Spirit beleeuers should haue their sinnes forgiuen them before God in heauen and contrariwise to vnbeleeuers The words also haue a further meaning in particular of forgiuing sinnes by admitting into the Church notorious offendors becomming penitent and retayning them by iust excommunication and casting out of the Church as Saint Paul seemeth to comment hereupon in his first and second epistle to the Corinthians for first hee giueth charge that grauely and orderly the incestuous person bee deliuered to Satan here is retaining of sinnes then he wills them vpon his repentance to receiue and comfort him againe here is forgiuenes of sinnes yea he vseth the very word of forgiuing saying Contrariwise ye ought now rather to forgiue him and comfort him 2 Cor. 2.7 Vers 10. and againe To whom ye forgiue any thing I forgiue also Whence it is most plaine that the power of forgiuing and retayning sinnes and consequently of the keyes of heauen consisteth in admitting or duely and rightly casting any out of the Church and equally belongeth vnto the Disciples and equally to the graue ministers of Gods word so that some Paul sit at the sterne to moderate this weightie action and this is not the Bishop of Rome but euery Bishop within the limits appointed vnto him Math. 1. For the meritorious cause of the forgiuenesse of sinnes that it is Iesus Christ his very name doth shew for he is therefore called Iesus because he shall saue his people from their sinnes as the Angell told Ioseph before that he was borne and there is none other name giuen amongst men Act. 4 1â— 1 Ioh. 1.7 Whereby we must be saued saith Peter it is the blood of Iesus saith Iohn that cleanseth from all sinne with infinite other testimonies tending to the setting forth of the same thing We did not loue God first that for our loue towards him he might forgiue our sinnes for he loued vs first yea when we were enemies Rom. 5. and hated him we did not seeke for it at his hands that for our importunitie he might be moued to forgiue our sinnes for I am found Esa 65.1 saith he of them that sought me not our good workes did not so please him as that therfore he should forgiue our sinnes for wee were so farre from good workes that we could not thinke a good thought of our selues 2 Cor. 3.5 Lastly neither men nor Angels doe solicite him for vs or can obtaine the pardon of our sinnes but Iesus Cbrist the righteous is our aduocate with the Father who is the propitiation for our sinnes 1 Ioh. 1.2 Psal 32 1â— Vers 2. Esa 38.17 Mich. 7.19 Fourthly for that which is further added Whereby he accounteth of sinne as if it had neuer beene committed it is taken out of the Psalmes where the Prophet saith Blessed is the man whose wickednesse is forgiuen and whose sinne is couered blessed is the man to whom the Lord imputeth not iniquity The Lord is therefore said to cast all our sinnes behinde his backe yea to cast them into the bottome of the sea euen as when a debt is discharged the bonds and writings which were before carefully kept are now cancelled and carelesly cast about because it is no more any debt so although before the remission of sinnes the Lord did carefully keepe his bookes as it were and account of all our sinnes as infinite debts yet being forgiuen Col. 2.14 he hath put out the hand-writing that was against vs and it is as it were nayled vnto the crosse of Christ because it is now no more any debt to be exacted at our hands Math. 12. Chap. 23. Ioh. 15. Lastly wee must further know that this forgiuenesse is only to the faithfull all others remaine in the bands of their sinnes and this partly appeareth by that which was said before that hee shall sauâ— his people from their sinnes Vnto others hee denounceth manifold woes saying Woe be to thee Corâ—zin woe be to thee Bethsaida and woe be vnto you Scribes and Pharisees hypocrites and if I had not come amongst them the had not had sinne but now their sinne remaineth yea he threatneth many of his followers that hee will bid them Mat. 7.21 Depart from mee yee workers of iniquity I know you not so that euen they are without this benefit of the forgiuenesse of their sinnes viz. all such as notwithstanding their profession of the Christian faith doe still liue in sinne 1 Duty To pray for the
out of it Secondly that howsoeuer they fall or whensoeuer yet they shall be raised againe by a supernaturall power the soules being reunited vnto them and that not onely the bodies of the iust and righteous but of the vniust and wicked the bodyes of all both high and low rich and poore great and small Thirdly all this shall be at the last day together in a moment at the sound of a Trumpet and not some at one time some at another Fourthly being thus raised they must come to iudgement all the secretest things that euer they did being laid open and the hidden things of all hearts being manifested Proofe Now for the further manifestation and prouing of these things and first that our bodies shall fall as it is intimated in the word resurrection for that cannot rise againe which did not first fall so it is proued by the experience of all times and ages of the world for euen they of the first times whose bodies were most durable yet their end was they dyed when they had liued nigh a thousaÌ„d years these strong oaks though they stood neuer so long they fell at the last but long since the state of mens bodies grew more weake which made â—ob compare mans life vnto a shadow Iob. 1â— Esa 40. a Weauers shuttle and a floure and Dauid to a light that is soone put out and to a spans length and Esay to grasse which is greene in the morning but is cut down before night and withered And dayly examples confirme the same thing euery small matter ouerthrowing the strongest man and making him to fall to the earth from whence he was taken Secondly that our bodies hauing lien rotting in the graue shall bee raised againe by a supernaturall power which is more specially heere intended S. Paul proueth at large in the fifteenth chapter of the first Epistle to the Corinths making this the ouerthrow of all religion to deny the rising of the dead and our Sauiour Christ before him opposed himselfe earnestly against the Saduces which denyed the resurrection saying Math. 22.31 Verse 32. Haue you not read of the resurrection what is spoken vnto you of God saying J am the God of Abraham Isaacke and Jaacob now God is not the God of the dead but of the liuing and long before this Esay hath said The dead shall come forth with my body shall they rise and Daniel Dan. 12.2 Iob. 19.25 Many of them that sleepe in the dust shall awake and Iob I know that my redâ—emer liueth and I shall stand at the last vpon the earth and though after my skin the wormes shall consume my body yet I my selfe shall see him c. and thus it is plaine that the resurrection shall be though wee say nothing of Ezechiels dryed bones reuiuing nor of Adam whose sleepe was a type of death and his waking of the resurrection Reuel 10.12.13 Math. 25.32 Now that it shall bee generall of all without exception is shewed in the booke of the Reuelation where all both great and small are seene comming forth the earth giuing vp the dead in it and the sea yeelding vp the dead therein and Christ saith that at his comming all nations shall be gathered before him Wherefore that of Daniel speaking of many is to be vnderstood as though he had said that they being a great many an infinite multitude shall awake Lastly that all shall be raised by a supernaturall power and not by any thing in the course of nature is shewed where the Lord saith The dead shall heare his voyce and shall come forth it is then by the vertue of his call that men euery where shall rise againe 1 Cor. 15. Math. 24. The trumpet shall sound and the dead shall rise incorruptible saith the Apostle He shall send forth his Angels to gather them he saith in another place the meaning is the same that as God at the first by his word made all so he will at the last reuiue all and vse his Angels as Ministers to gather them together from all parts of the world Obiect 1 1. King 17. If this shall seeme strange because it hath beene a rare matter that any haue beene raised at all after death I answer is it true that many being truely dead haue beene raised againe as it cannot be denied for such was the womans son the Shunamites raised by Elisha the widowes sonne of Sarepta raised by Eluah Lazarus and two more raised by Christ Dorcas by Peter and Eutychus by Paul then me thinkes it should not be supposed impossible that there should be a generall resurrection of all For if in the winter time some plant or hearbe shall put out and grow greene it is an argument that others may doe so too if a man expert in any curious trades as the Goldsmith in trying gold and siluer from drosse the Glasse-man in making Glasses c. Shall doe but one or seldome acts of their trade is it not an argument that they can do many more when they shall thinke good In like manner some hauing beene already by the diuine power raised from the dead springing vp againe after death is it not an argument that this hauing beene done in the winter of this worlds standing all shall in like sort rise againe at the spring time of the resurrection The Lord hauing in some performed this hard worke that hee can doe the same in all it being as it were his profession and his skill sufficient for it Obiect 2 All shal be raised howsoeuer they haue perished If it shall further seeme yet an hard matter that all should be raised because some are drowned in the sea and eaten vp by fishes and these fishes being taken by men c. Now if it shall sound as a thing imposssible that euen men comming thus to their ends should be raised for where shall the parts of their bodies be found seeing the same becommeth the substance of diuers bodies I answere with God all things are possible and to vse the comparison of a learned Father When Doues flye diuersly abroad and are mixed with others yea infinite numbers together being farr from home yet they returne vnto their seuerall Doue-coats Greg Nyssen lib 1. de opificio hominis cap 26.27 so the soules of diuers men departing out of their bodies and remaining long from home yet they haue some naturall or rather supernaturall motion by which they are addicted to returne to their owne bodies vnto which they haue beene vsed Quicksiluer being powred forth amongst the dust is mixed with nothing else but though diuersly parted yet it remaineth in litle globules so that it is easie for a man to gather it together againe and then ioyneth in one as before and much more easie shall it be for the great God of heauen to gather in one the parts of the same bodies howsoeuer dispersed and powred as it were into the dust of the earth When seedes
pollution yea and sometime by casuall arising from voluntary fore-going occasions 1. Cor. 15.34 Secondly this commandement is broken by vncleane and filthy speeches Euill speeches corrupt good manners Corrupt talke is a signe of a filthy and corrupt mind which is within And good reason is there that if poysonous drugs be forbidden to be kept in the house that the signe should be forbidden to be hanged vp also if stewes and whoredome be forbidden that the signes and allurements should be forbidden also Yea filthy words are expresely forbidden Ephes 5.3.11 Let not fornication or vncleanenesse be once named amongst you as it becommeth Saints and it is a shame to speake of the things that are done of them in secret If thou wilt be merry therefore make not mirth by filthy talking or reading for this is scurrilous and sensuall beseeming men giuen ouer to brutish vncleannes without al commemoration of the account to be made at the resurrection Matth 5.28 Thirdly this Commandement is broken by vnchast thoughts and desires of the heart for he that looketh vpon a woman to lust after her hath committed adultery already with her in his hart These desires and lusts do somtime exceed for that they are not motions vanishing away againe but continuing the trouble and disquiet of the mind 1. Cor. 7.9 and this is called a burning in lust It is better to marry then to burne Lust and fleshly desires in any measure are members vpon earth that must be mortified euen as fornication and adultry it selfe according to that precept Mortifie your members Col. 3.5 which are vpon earth fornication vncleannes inordinate affections and euill concupiscence Fourthly this Commandement is broken by entring vpon any degree of vncleannes or vnnecessary occasions and prouocasions hereunto For as euery linke of a chaine is a part of the chaine and euerie skale of the ladder a part of the ladder so euery step to adultery and euery linke to this chaine is a part hereof and so is it for the meanes inducing and drawing vnto it Gal. 5.19 Here then are first to bee censured wantonnesse either in men or women it is one of the fruites of the flesh reckoned vp with others against which it is threatned that they which doe such things shall not inherit the kingdome of heauen Now this is partly in the eie when it wandreth here and there in light manner being vsed as a window to let in vanity Esay 3.16 such were the eyes of the daughters of Ierusalem who are said to haue wandring eyes and these are called by Saint Peter 2. Pet. 2.14 Eyeâ— full of adultery it is partly also in the apparrell when the haire is ouer curiously broyded or curled when the attire is ouer-costly or the apparrell light and vaine as is intimated by Saint Paul to Timothy and partly in the gesture and carryage 1 Tim. 2.9 which indeed is the principall wantonnesse when as thus there shall bee any allurement to adulterous acts these gestures are to be seene in the whorish woman in the booke of Prouerbs she is light-footed now here now there familiarly kissing and full of smooth and flattering speeches Pro. 7.12.13.14 Wherefore let all that hate adultery abstaine from euery of these degrees and not by any otherwise considering of them labor in their iudgement to make them tollerable but weighing them as accidents or inducements of adultery let them flie them as adultery it selfe Against idlenes Secondly to liue in ease and idlenesse is heere to bee reproouâ—d for it is a true saying Otia si tollas periere Cupidinis arcus Take away idlenesse and preuent wantonnesse 2 Sam 11. Dauid may bee an example who paied dearely for the experience which he bought of the mischiefe comming by idlenesse Numb 25 1. 1. Tim. 5.12 and the Israelites who being idle in Shittim fell to adultery with the daughters of Moab and the young widdowes that wax wanton against Christ are noted to be idle goers aboue from house to house 3. Surfetting and drunkennes are to be â—proued Drunkennes as degrees and occasions of vncleanenesse Amongst the Sodomites there was fulnes of bread Ezech. 16.49 and abundance of idlenes and from hence it followed that they committed the abomination of vncleanenes Experience sheweth this daily that vncleanenes is the vsuall companion of drunkennesse Ephes 5. â—4 It is very true Sine Cerere Baccho frigâ—t Venus Vse meats and drinkes temperately and there will be no such heate of venery 4 Being present at obscene and filthy stage-playes namely such wherein the way and manner of vncleannes is acted and so taught to the spectators against which there is an expresse precept Obscene pictures 2. Thes 5.22 Let not adultery or fornication be once named amongst you neither fil hinesse nor foolish talking Fiftly to haue obscene and filthy pictures and much more to make such whereby filthinesse or wantonnesse is represented contrary to which it is commanded Abstaine from all appearance of euill Sixthly to dance lasciuious and wanton dances men and women together Some dancing indeed hath been approued among Saints as when Goliah was ouercome the daughters of Ierusalem danced and played vpon instruments in praysing God and so did Miriam and the women long before and Dauid danced before the Arke Mark 6.22 But to dance as some men and women do in these times in amorous sort kissing and dallying and vsing wanton gestures towards one another cannot bee without sinne for heere is plainely the wantonnesse before censured as a fruite of the flesh and an offering of themselues to further temptations The daughter of Herodias danced before Herod and others perhaps not so wantonly as some doe now adaies yet this Iohn Baptists head Munst Cosmog lib 3. pag 739. One Ludouicus an Archbishop of whom you may reade in Munsters Cosmographie whilst he was together with others present at this vanity they were all destroyed by the did cost house falling downe vpon them Lastly for women to gad and wander ouer much abroad to meetings of vaine and light persons and in the twilight for this is a great shew of leuitie and of an vnstaied mind the harlot is also set forth by this that she walked in the twilight stayed mind the harlot is also set forth by this that she walked in the twilight in the euening Prou 7.9 11. when the night began to grow blacke and darke and to be such as whose feete cannot abide in the house Let Dinah the daughter of â—arob be an example to take warning by who going abroad to see the countrey was taken by Shechem and deflowred and the daughters of Shiloh Gen. 34. Iudg. 21.32 who going out to dance were taken by the men of â—eniamin Quest. 96. What is here commanded Answ To liue in temperance chastity and sobernes and so to labour to keepe my body holy and pure as a temple of the
holy Ghost 1. Cor 6.19.20 Explan Hauing shewed the sinne the vertue to be imbraced followeth which is to keepe as the soule and mind so the body and members pure and holy without any adulterous spot and staine of vncleannes and the reason is yeelded by the Apostle Your bodies are not your owne yee are bought with a price and your bodies are the temples of the holy Ghost If a man hath an house of his owne he may vse it as he thinkes good but if the pallace of some noble person or Prince be committed to his keeping to which that great person doth vsually resort he dareth not let it lie slouenly or vncleane no more will a Christian man or woman his body but keepe it pure for the great person of Gods Spirit who doth daily come to him as to his pallace and temple Wherefore when the Apostle would in short deliuer what the will of God is he saith This is the will of God euen your sanctification 1. Thes 4.3 and that yee should abstaine from fornication And distinguishing men into some married and some vnmarried he willeth them to bee all alike minded for this seeking by puritie to please the Lord. 1. Cor 7.29 Now that we may the better be preserued thus pure and holy consider first the parts and then the meanes The parts are modesty and sobriety Modesty is a decent and comly carriage of our selues in all things 1 Modesty wherin it standeth Iob 31.1 First in the eyes when they are stayed and not wandring as the adulterous eyes spoken of before but as Iobs tied by couenant and stedfast purpose of not sinning herewith Secondly in the countenance when it is bashfull and not impudent to expresse which maids were vailed in old time Prou. 7.11 Thirdly in speech when it is sparing for the harlot is a babler when it is submisse and low for the harlot also is loud and when with the best words and becomming a modest spirit in speaking of things shameful in themselues as is the phrase of the Scripture Adam knew his wife Euah 1. Tim. 2.9 Fourthly in apparrell when it is such as becommeth men and women fearing God not strange to the disguising of the person as the Courtiers at Ierusalem whose strange apparell the Lord threatneth Z ph 1.8 saying I will visit the Princes and the Kings châ—ldren and all such as cloathe themselues with strange apparrell not exceeding a mans degree and calling not light and vaine nor ouer curious as the apparrell of the daughters of Ierusalem against which it is threatned therefore That instead of a sweet sauor Esay 3.24 there shall be stinke in stead of a godlie a rent in stead of dressing of the haire laidnesse and instead of a stomacher a girding with sackcloth and burning in stead of beauty 2 Sobriety wherein it standeth Luke 21.34 2. Sobrietie is Christianly and temperately to carry our selues in the vse of meates and drinkes First by auoyding excesse Take heed least at any time your hearts be oppressed with surfetting and drunkennesse saith the Lord and when thou sittest downe to eate with a ruler saith Salomon if thou be a man giuen to the appeâ—ite Prou. 23 1. put thy knife to thy throate Secondly by honest mirth seasoned with some holy good speeches as the feasts were vnto which Christ was called and the eating and drinking together of the first Christians Luke 14. Acts â— 46. Thirdly by eating and drinking at fit times and not still euer as we are inuited by company or disorderly appetite for necessity and not for fashion for woe be to thee O land saith the Wise man when thy Princes ea e in the morning Eccles 10.16 Verse 17. Blessed art thou O land when thy King eateth in season for strength and not vnto drunkennesse Fourthly by a sanctified vse of meates and drinkes which is when prayer and thanksgiuing are vsed before and after them Meates God hath created to be receiued with thankesgiuing â— Tim. 4. â— 5 for euery creature of God is good and nothing is to bee refused if it be receiued with thankesgiuing for it is sanctified by the word and prayer If these rules of modesty and sobrietie bee obserued out of a conscience of puritie then all acts repugnant vnto these will much more bee auoided as being too grosse not onely for such as are Christianly but euen ciuilly modest and sober The meanes to be preserued thus pure and holy are either generall belonging to all or speciall some for married persons some for the vnmarried The generall preseruatiues are 1. To consider the neere vnion betwixt God and vs Ephes 5.30 Preseruatiueâ— generall so great is his loue as that hee hath married vs to himselfe insomuch as that he is our husband and wee are his spouse and as there is good reason he is most iealous ouer vs and cannot indure any impurity in vs if there be hee doth in the very instant of vncleannesse cast vs off as the members of an harlot 2. To consider that God is holy and pure and the Deuill an vncleane spirit vnto whom he is ioined in fellowship that sinneth by vncleannesse Iob 31.1 2. Cor. 7.10 Thirdly to tie and bind our selues by couenant and vowes from the occasions which as sparkles of fire doe light vpon the tinder of our corrupt nature as Iob I haue made a couenant with mine eies why then should I thinke on a maid otherwise where is that Christian care of not siâ—ning of which Paul speaketh What care 1. The speciall preseruatiues of single persons are First 2. Cor. 9. â— 7 Preseruatiues for single persons to beat downe the body and bring it into subiection as the Apostle did to bee abstemious especially from such meates and drinkes as inflate and lift vp the body and prouoke to fleshlinesse and in case of fleshly motions to pray heartily for grace against them as also did the same Apostle Secondly 2. Cor. 1â— to absteine from the company of a woman in priuate and alone and in the dark Gen. 39. as Ioseph with al speed went out from the presence of his mistresse who in this case tempted him Thirdly if notwithstanding these meanes thou canst not containe but art troubled with fleshly motions then flie to Gods ordinance which is the last remedy for single persons 1. Cor. 7.1 according to the doctrine of S. Paul To auoide fornication lâ—t â—uâ—â—y mâ—n haue his owne wifâ— and euery woman hâ—r owne husband This is the rule of Gods spirit therefore whereas in some sinister respect many young gallants in these times very incontinent yet wil not marry but rather burne in lust or wallow in the mire of vncleannesse with harlots because they are younger brethren or their parents be liuing and the inheritance is not yet come vnto them so that they cannot marry so richly or because they will not be tied to a wife
that are borne anew of the holy Ghost Strengthen our weak faith that we may certainely beleeue thy gracious promises of life and saluation that being assured of these best things and that thou hast giuen thy deare Sonne Christ vnto vs we may trust in thee for all other things also Inflame vs with loue of thy Maiestie who hast done so great things for vs And because wee cannot better expresse our loue towards thee then by the loue of our neighbour who is after thy image worke in vs the loue of our neighbour yea euen of those that be our enemies and hate vs. Send downe from heauen the fire of zeale for thy glory into vs so that with all earnestnesse we may seeke to aduance it let vs not esteeme of our owne liues in regard of thy glory knowing that such as honour and glorifie thee thou wilt honour them Giue vs sinceritie that in all things we may stand before thee and be vpright Cast vs down with true humility that in Iesus Christ thou maist lift vs vp make vs poore in spirit that thou maist inrich vs with the heauenly inheritance Temper vs with patience in aduersity whatsoeuer thy holy hand shall at any time lay vpon vs. Teach vs to be meek and gentle according to the example of our Sauiour that we may find rest vnto our soules Make vs temperate sober in the vse of thy good creatures holy as thou art holy heauenly as our hope is in heauen innocent and harmelesse in the midst of this crooked generation and fruitfull in all good works to the glory of thy Name Expell and driue out of vs whatsoeuer is an enemy to thy sauing graces blindnesse and ignorance infidelity and hardnesse of heart hatred and enuy coole and luke-warme affections hypocrisie and dissimulation pride and ambition impatience and discontent harshnes and intemperance prophanenesse and worldlinesse deceit and oppression with all other cursed fruits of the wicked flesh which hinder vs that we cannot do those things which we would and as a violent streame carry vs captiue to the Law of sinne Vnto this we are altogether vnable of our selues we know not what to doe but our eyes are towards thee Let the eyes of thy compassion be therefore opened vnto vs behold our weaknesse and put to thy helping hand to support vs draw vs and so shall we come vnto thee Sanctifie all meanes for our helpe furtherance thy Word Sacraments Prayer Meditations Conference and the like especially let thy loue renewed vpon vs this day stirre vs vp to such an answerable measure of true thankfulnesse as that hereby we may be whetted and haue such a new edge set vpon our desires as that we may goe through all hinderances and with all readinesse performe our dutie vnto thee And forasmuch as the night now approcheth wherein we are to enter into our beds as into our graues and there is no power in vs to rise any more or to saue vs from death and destruction O blessed God be thou our protector and Sauiour Bestow such a competent measure of refreshing by quiet sleepe vpon vs and so safegard and defend vs as that being preserued safe by thy prouidence and comforted by thy blessing wee may rise to morrow more able and willing to serue thee in our vocations And these graces we craue as for our selues so for thy whole Church and for euery part and member thereof especially for these Churches vnder the gouernment of our Kings Maiestie for his royall person and for all estates and degrees vnder him Lord look not vpon the crying sinnes of these miserable times bring vs speedily home vnto thee by true repentance and amendment of life and for thine owne glories sake still let the true religion flourish amongst vs confound all plots and deuices to the contrary Be pitifull to all our afflicted brethren be mercifull to all our kindred and more speciall acquaintance knitting vs all together by the firmest band of the Christian faith til being thus coupled together we grow vp to a perfect temple in the Lord and that onely for the merits of Iesus thy dearely beloued Sonne and our infinitely louing Sauiour and Redeemer Amen A Prayer for the Sabbath before publike meeting O Eternall God who hast commanded a double Sacrifice to bee offered euerie morning and euening vpon the Sabbath day we thy vnworthy seruants here humbled in thy presence in obedience to thy commandement according to our boundē duty desire to offer this double Sacrifice of praier in thy house the house of Prayer And we account it no small part of our happines that we may thus freely thus often come into thy holy presence for in thy presence is fulnes of ioy and pleasures for euermore Blessed be thy name O Lord that wee are yet continued in the Land of the Liuing and that with our life wee haue spirituall light without which our life were more terrible then death and that when we haue abused and walked vnworthy of the light louing darkenesse and liuing therein this glorious light is stil continued to enlighten our darkenesse and to guide our feete in the way of peace Good Lord sanctifie vs and dispose vs now aright seeing by thy prouidence we are this day to assemble and meet together in thy house that the beames of this light may shine amongst vs. Forgiue vs all our sinnes purge and wash vs with the blood of Iesus Christ that euen as the Israelites being washed and sanctified saw thy glorie vpon the mount so we may be fit to come into the same presence of glory Dispell in vs the thicke clouds of natural dulnesse that ouer-spread the eye of our mind so that the light though most cleare cannot breake forth vnto vs remoue that hardnesse of heart which maketh vs insensible and without feeling either of thy most grieuous threatnings or of thy gracious promises suppresse in vs all inordinate affections of anger malice hatred and enuy emptie vs of pride worldlinesse vanity and prophanenesse that as new borne babes we may desire the sincere milke of thy word to grow thereby Put into vs due consideration that we may take heed to our feete when we enter into thy house and not offer the Sacrifice of fooles Thus dispose vs O Lord to thy publike seruice and because a little leauen leaueneth the whole lumpe thy Sabbaths are defiled by vanity and worldly imployment euen when wee are gone from thy house mercifull Father restraine vs here-from helpe vs to consecrate this day as glorious vnto thee and to be sober in eating and drinking holy in conference and talking heauenly in meditation seeking in all things the best edification of our selues and others Open our hands to the necessities of our poore brethren and our hearts to haue compassion vpon such as suffer and be in misery That in all we may be to the praise of thy name keeping a most holy rest and in thy good time come to rest with