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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34877	A supplement to Knowledge and practice wherein the main things necessary to be known and believed in order to salvation are more fully explained, and several new directions given for the promoting of real holiness both of heart and life : to which is added a serious disswasive from some of the reigning and customary sins of the times, viz. swearing, lying, pride, gluttony, drunkenness, uncleanness, discontent, covetousness and earthly-mindedness, anger and malice, idleness / by Samuel Cradock ... useful for the instruction of private families.	Cradock, Samuel, 1621?-1706.	1679 (1679)	Wing C6756; ESTC R15332	329,893	408

then every branch of the execution shall cease 1 Cor. 15.24 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and Power and when all things shall be subdued unto him then shall the Son also himsef be subject unto him that put all things under him that God may be all in all But though the Mediatorship of Christ be then resigned and the Regal Office as a part of that Mediatorship yet Christ shall not cease to be King or loose any thing of that power and honour he had before but as the Nicene Creed has it His Kingdom shall have no end 4. Let us now consider what improvements we ought to make of this Article 1. If Christ be set down on the right hand of God let this mind us of our duty which is humble subjection and obedience to him 2. Let us encourage our selves if we belong to him to expect protection from him God hath given him to be head over all things to his Church And all power is given him both in heaven and earth 3. Let us remember his intercession Heb. 9.24 For Christ is not entred into the Holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the Righteous Heb. 7.25 He is able to save them to the uttermost all that come unto God by him seeing he ever liveth to make intercession for them Doth the guilt of sin sting and wound our Consciences Let us remember what an Advocate we have Are we in want of any mercy Let us remember what our Saviour himself sayes John 16 23. Whatsoever you ask the Father in my name he will give it you Whatever trouble we are in let us not be dismayed considering Christ is at Gods right hand Heb. 12.2 4. Let all those that oppose Christ and his Kingdom think seriously of this His enemies must be made his footstool SECT IX Of our Saviours coming to judge the World THe words of the Creed are these From thence He shall come to Judge the Quick and the Dead From thence he shal come to judge the quick and the dead Concerning this Article we shall make these inquiries 1. How may we be assured there will be a day of Judgment 2. Who is to be the Judge at that great day 3. What will be the nature and manner of that Judgment 4. What will be the Consequents of it 1. How may we be assured there will be a day of Judgment The Scripture holds forth to us a twofold Judgment to come 1. Particular judgment which follows immediately upon every ones death Eccles 12.7 Then shall the dust return to the earth and the Spirit shall return unto God who gave it This is also held forth by that Historical Parable of Dives and Lazarus Luke 16.22 23. and Heb. 9.27 The Apostle tells us It is appointed unto man once to die and after this to Judgment * Unum sci●icet Nam ultimum judicium nihil aliud erit quam promulgatio solennis totalis executio sententiae semel in singulos cum moriuntur latae Jac. Capellus in loc 2. A General Judgement at the end of the World the certainty of which may appear to us from these Arguments 1. From the sence that even natural conscience seems to have of it Acts 24.25 and as he reasoned of Righteousness Temperance and Judgment to come Foelix trembled 2. From the Justice of God which requires it Here Barabbas a murderer is released and Christ is Crucified here Judgment is often perverted and the Righteous oppressed But there is a Judgment to come that will set all things streight 3. From the clear and manifest declaration of the will of God that it shall be so Eccles 12.14 God shall bring every work into Judgment with every secret thing whether it be good or whether it be evil And Acts 17.31 He hath appointed a day in the which he will judge the World in Righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him up from the dead 4. From the representation made of it to some of Gods servants in Divine visions as 1. to Daniel Dan. 7.9 10. I beheld till the Antient of dayes did sit whose Garment was white as Snow thousand thousands ministred unto him and ten thousand times ten thousand stood before him The Judgment was set and the books were opened and 2. to St. John Rev. 20.12 I saw the dead small and great stand before God and the books were opened And another book was opened which is the book of life and the dead were Judged out of those things which were written in the books according to their works 2. Let us inquire who is to be the Judge The Apostle assures us that this Jesus Christ will be the Judge Acts 10.42 He hath commanded us to preach unto the people and to testifie that it is he which was ordained of God to be the Judge of quick and dead John 5.22 27. For the Father Judgeth no man that is immediately by himself but hath committed all Judgement unto the Son and hath given him authority to execute Judgment also because he is the Son of man Now Christ is appointed the Judge 1. Because he is the Son of man * The authority of Judging is common to all the three Persons but the execution of this power is proper only to the Son The Father and the Holy-Ghost will Judge the World by Him who suffered so much for the sins of men and this as a reward of his humiliation 2. Because God intending to make a general and visible Judgement will have a visible Judge Rev. 1.7 Behold he cometh with Clouds and every eye shall see him that the Judicial proceedings may be in an outward and visible manner Christ indeed came not at first as a Judge but as a Redeemer John 3.17 but his second coming will be to Judge the World 2 Tim. 4.1 3. Let us inquire what will be the nature and manner of this Judgment And here 1. Let us consider the Preparations to it Scripture sets forth this by the Arch-Angels Trumpet by which all the World shall be as it were summoned to appear at Gods Tribunal 1 Thes 4.16 2. For the manner of it the Scripture represents it to us under the form of a judiciary process wherein 1. The Judge himself will appear exceeding glorious He will come with power and great glory even the glory of the Father Mat. 16.27 And when this his Glory shall be revealed then the Saints shall be glad with exceeding joy 1 Pet. 4.13 2. His attendance will be very glorious Mat. 25.31 The Son o● man shall come in his ●lory and all the holy

all must not be referred to the Oath it self but to the manner of the Oath that is we must not swear at all falsely rashly or in ordinary communication neither directly by the name of God nor by the creatures And to prevent this our Saviour adds Verse 37. Let your communication be yea yea nay nay for whatsoever is more than these cometh of evil As if he should have said what you have to affirm * Quod affirmatis vere affirmate quod negatis vere negate Rabbini dicunt Justorum etiam est etiam non eorum est non Ausonius ad Paulinum Cum multa loquaces Ambiguis sererent verbis contra onmia solum Est respondebat vel Non. affirm it simply without an Oath and what you have to deny deny it simply without an Oath * Christianos sui temporis repre●endit Tertullianus qui aut ignorantia aut consuetudinis vitio dicerent mehercule medius fidius quod post eum fecit Hieronymus for customary swearing by whatsoever it is that men swear cometh of Satan and the corruption of their own hearts A true and plain affirmation and negation in daily speech is sufficient and if you use any thing more you will be in danger of sinning and falling into the judgment * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heinsius verba Christi Mat. 5. verse 34. ad quae Jacobus sine dubio respicit conjuncta legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Unde emergit sensus non quidem omninò non esse jurandum cum opus est sed nullum ex j●randi formulis tum usitatis usurpandum Heathenish Oaths also are not to be allowed except they will say they personate Heathens in the use of them as aedipol mehercule per Jovem immortalem Cursed be that elegancy that is joyned with Idolatry sayes the learned Downham and condemnation of God Further that our Saviour speaketh here only of private Oaths it is manifest in that the Jews did not in their publick oaths before the Magistrate swear by the creatures but by the name of God only And this may also be gathered out of the Text it self For he saith let your communication or ordinary speech one to another be yea yea nay nay 4. I come now to shew in what manner an Oath is to be taken The Prophet Jeremy instructs us fully as to this Chap. 4.2 Thou shalt swear saith he the Lord liveth in truth in judgement and in righteousness 1. In truth That is truly swearing nothing but the truth and not abusing the dreadful name of God to attest a falshood Zech. 5.4 God severely threatens him that sweareth falsly by his name 2. In judgment that is considerately well weighing what thou art to swear and by whom 3. In righteousness binding thy self to nothing but what is in it self just and right and having a full purpose to perform what thou by oath bindest thy self to and being careful to make it good accordingly Concerning the rites and forms of swearing I find these mentioned in the Scripture 1. Lifting up the hand to the most high God Thus Abraham swore Gen. 14.22 And Abraham said to the King of Sodom I have lift up mine hand unto the Lord the most h gh God c. And thus the Angel swore Rev. 10.5 And the Angel which I saw stand upon the Sea and upon the Earth lifted up his hand to Heaven and sware by him that liveth for ever and ever 2. Putting the hand under the thigh Thus Abrahams servant swore Gen. 24.2 And Abraham said unto his eldest servant of his house that ruled over all that he had Put I pray thee thy hand under my thigh And I will make thee swear by the Lord God of Heaven and the God of the earth that thou shalt not take a wife for my Son of the daughters of the Canaanites And thus Jacob caused Joseph to swear Gen. 47.29 30 31. If now I have found grace in thy sight put I pray thee thy hand under my thigh and swear unto me And he sware unto him Our rite of swearing for the Commons of England is by putting the hand on the book of the Gospels and kissing it which is to be understood as I suppose only to signifie our believing in God and expecting help from him through Christ according to the Gospel as we speak the truth Dr. Ames lib. 2. Med. c. 10. sayes that solemnity which in some places is used of touching and kissing the book is plainly of the same kind and import with the elevation of the hand that is it signifies a mans consent to swear and to the oath it self * In Solomons time when they took an Oath they touched the Altar which Ceremony was also used among the Gentiles Whereby was signified that they called him to witness who was worshipped with Sacrifices offered upon those Altars But if any scruple this rite and form of swearing and had rather use that other of lifting up the hand to the most high I see no reason if it may stand with the laws of the Land but that they may be indulged therein this form of swearing being every way as binding as the other 5. I come now in the next place to shew the great evil and sinfulness of rash customary and unnecessary swearing This is a sin very rise and common in our Nation and one of those for which the Land mourns I shall therefore present several arguments and considerations which may sufficiently demonstrate the heinousness of it 1. Consider how Sacred and Venerable the name of our great God ought alwayes to be unto us Every thought and mention of it should be accompanied with reverence 'T is a duty strictly injoyned Deut. 28.58 Thou shalt fear the glorious and dreadful name of the Lord thy God How great a sin then is it to vilify prophane and make it common How high a provocation must it needs be to the Almighty for poor mortals familiarly to toss his dreadful name in their mouths upon every slight occasion and to make it the ordinary expletive or filling up of their speech and language Surely some of the more civilized Heathens were of better minds and used the names of their gods with more reverence But O the impiety of our times How prophanely and irreverently do some who call themselves Christians use the name of the great God whom the Angels in Heaven continually delight to laud and praise crying Holy Holy Holy is the Lord of Heaven the whole earth is full of his glory Isa 6.3 2. Consider that the second and third Commandments of all the rest have several threatnings annexed to them to shew us how greatly God is provoked by Idolatry and taking his name in vain He threatens he will not hold such guiltless that is he will be so far from absolving or acquitting such transgressors that he will grievously punish them and they shall not escape his just Judgement

I acknowledge there may be dancings that are modest decent and inoffensive But there are some that are not so especially among the meaner sort which many times are rude and uncivil and too often are introductions to worse evils and mischiefs 2. Stage-playes That there are some of them less evil and offensive than others is not improbable But if we may believe those that have much frequented them as they are commonly used in our Nation they do a great deal of mischief For besides the danger that does often arise from the ill company that frequents them and the great mispence of pretious time which should be better imployed in the seeing and hearing of them 't is said they represent vice in such a manner especially this sin of uncleanness as makes it seem a very small matter and a thing meerly to be laughed at * The morals of some of our Comedians seem to be little better than his in Terence Non est flagitium mihi crede adolescentulum scortari neque potare Mitio in Adelphis and many of their expressions and gestures seem rather to teach it than to make people out of love with it and to abhor it as God would have us If these things be so I see not that he did much mistake who called them the Devils Lectures For as the pious and serious exhortations of faithful Ministers are bent to beat down lust and concupiscence which is so dangerous to the Soul so it seems quite contrary these Playes design with all the wit art and eloquence they can to stir it up and excite it and by their lascivious and immoral expressions infuse such an infection into the Phansie and put such thoughts into the mind which the corruption of nature in those that have had modest education would hardly ever have suggested And 't is no wonder that they are so much frequented For as 't was observed by the Philosophers of old many turned from other Sects to the Epicureans but scarce any from the Epicureans to other sorts The reason was because mans nature is so inclined to sensuality I shall say no more upon this particular but only this I never knew any get good by frequenting of them I believe many have got a great deal of hurt 3. Lascivious books such as are Play-books Romances amorous Poems and Sonnets such books as these certainly do a great deal of hurt especially to the youth of the Nation If one great remedy as I have shewed before against all sorts of uncleanness be the preserving of our thoughts as much as possibly we can from all unclean imaginations and phansies surely those books that suggest ugly and immoral things to the mind as amorous books usually do must needs be great depravers of mankind and great teachers of vice and immorality And they that desire in such arguments to shew their wit to the poisoning of the minds of men do therein declare that they want very much the true wisdom which would teach them better things There is indeed a kind of scurrilous and obscene wit that makes fools laugh but wise men frown And they that love to have their sensuality tickled and excited delight in such things and in such Books There is a grave Author who has this conceit concerning good men who write and leave good books to the world that instruct it in Piety and Virtue namely that as their books after their decease do good and turn men to righteousness so their joyes in heaven shall be encreased And contrarily that wicked men who write and leave such books to the World which corrupt it with error and immorality as their books do hurt and mischief after their decease so their torments in hell they dying impenitently shall be increased Methinks the very apprehension of this should make all men take heed what books they send out into the world and should put them often upon serious consideration beforehand whether the r books be like to do good or hurt to mankind And if those that write corrupting books did but consider this surely they would burn their papers before they should ever see the light 4. Lascivious Pictures which are dangerous provocations and incentives to Lust There are in some Families strange and shamefull pictures framed no doubt to excite the lusts of the flesh which all good Christians should remember they are engaged in their Baptism to fight against and to endeavour to subdue Such Pictures as these no modest eyes can indure to behold Methinks where there is any thing of virtue or civility any thing of humanity or good breeding Such odious Pictures should be abominated and cast away as a detestable thing And though there may be much art shewn in such draughts yet the exquisiteness of such Pictures as these no modest eye can indure to behold Methinks the art will never compensate for the immorality and infectiousness of the Picture 5. Lascivious dresses A modest and comely adornment of the body does very much declare the modesty and purity of the mind But a garish immodest dress naked breasts and shoulders what do they declare but a vain and frothy mind to say no worse And what a great offence do these things give to those that are serious and sober Nay they say the Pope himself hath severely prohibited this practice to the Ladies of Rome as being immodest and unseemly And methinks we that are Protestants should have a greater zeal for chastity and purity than the Pope And as for painting and spotting the face and hanging out the signes of half moons and stars and the like why do they do it said once a Reverend Divine of our Church if they do not intend to entertain strangers But alas he that shall go about to reprove these things in so corrupt and degenerate an age as this is is like to get little more by it than to be laughed at for his pains But let them laugh on and laugh to the end if they can while the faithful reprover having discharged his conscience leaves the success to God 10. If other remedies will not do make use of the remedy of Gods own appointment which is lawful wedlock observe what the Apostle sayes 1 Cor. 7.2 9. For the avoiding of fornication let every man have his own wife and euery woman her own husband For better is it to marry than to burn And if any shall say they fear poverty and a great charge will come upon them if they should marry let them consider that it is a thousand times better to lead a poor life in the fear of God according to his own ordinance which he hath sanctified than to defile their bodies and Souls with uncleanness and impurity though they might gain never so much of the world by such a course I shall shut up this discourse with the advice of pious Mr. Herbert in his Church-Porch Wholly abstain or wed Thy bounteous Lord Allows thee choice of paths take no by-wayes But