any one of which sheweth this sinne to bee abominable to all Christians that are not of feared consciences and altogether without feeling of Gods grace towards them Gen. 38. And it is to be noted that whatsoeuer difference hath been put betwixt the punishment of this and adultery yet it appeareth euen before Moses his Law this sin was death for when Thamar Iudahs daughter in law had played the harlot Iudah hearing of it commanded that shee should bee brought forth and be burnt to death Gal. 5.19 And amongst the Turkes they are punished with eighty stripes and how slightly soeuer these sinnes of fornication and adultery bee passed ouer amongst men in these miserable times there is a greater punishment then a thousand bodily deaths expressly threatned heereagainst viz eternall death for he that doth these things saith S. Paul shall neuer enter into the Kingdome of Heauen Gen. 6. Secondly this ranketh them with men of the old world who are said to haue taken wiues of al that they liked that is by bruitish and inordinate comming together with them before they tooke them and with vncircumcised Shechem who first defloured Dinah and then would haue married her Gen. 34. but he smarted for it hee and all the men of the City being slaine therefore Thirdly this is a continuall heart-smart and griefe vnto them euen when they behold that which otherwise would be one of their greatest worldly comforts viz. their first-borne or any other in what number soeuer being the fruit of the body whom when they behold they hehold their sinne and if contrariwise it be a ioy as it is to many woe is vnto them the guilt of their sinne is yet vpon them Against Incest Or the Act of vncleannesse is committed with a neere kinswoman viz. the Aunt the Sister or the Wiues Sister c. and this is Incest Leu 20.10.11 whether it be in marriage or out of marriage and so heinous is this that death is appointed for a punishment heereof 1. Cor. 5.1 When Saint Paul heard that one among the Corinthians had taken his Fathers wife he detested it as abominable and so abominable as that the like was not heard of among the Gentles and ceaseth not till he had caused him to bee excommunicated and cast out of the Church of Gods people How is it a sinne of Incest in a man to marry his brothers wife whereas the Iewes were commanded to rayse vp seed to their childesse brethren how shall these two Lawes bee reconciled The law against Incest is generall binding all people of all countries Answ and perpetuall for euer the law of the brothers taking the brothers wife wanting issue was a speciall exception to this law peculiar to the Israelites and to last but for a time whilst there was a speciall reckoning made of the first borne and of his seed still continuing him as it were aliue thus typifying the first borne amongst many brethren who without hauing any seed further raised vp vnto him doth himselfe remaine aliue for euer Wherefore in no case may the like now be tollerated for it is a foule sinne Polygamy Or the act of vncleanesse is with a second wife in the time of the first for howsoeuer it may seem that there is no direct law against this and because the most holy Patriarchs had many wiues that it is no sinne to haue more wiues together yet now certainely it is no lesse sinne then Adultery in continuall practise to take a second wife Leâ—it 18.18 during the life of the first For first there is a direct Law against it made by God himselfe Thou shalt not take vnto a wife her sister during her life which may also be read one wife vnto another that is a second whilest the first is liuing Otherwise it might be lawfull the wife being dead to marry her sister which is against all equity of these lawes For whatsoeuer woman becommeth any way thy sister Leuit. 18.11.16 thou mayst not marry if she be but the daughter of thy fathers wife begotten by thy father or thy brothers wife and the reason is because she is thy sister onely such an one as is called sister but is not viz. the daughter of thy fathers wife begotten by another husband mayst thou marry But thy wiues sister is thy sister and therefore it is vnlawfull to marry her though thy wife be dead whence it followeth that this law must be vnderstood as being against Bygamie which is hauing two wiues together though they be not sisters but strangers one to the other 2. The first institution is against it God making but one man and one woman and why did he make but one saith Malachy because he sought a godly seed 3. There is no expresse and positiue tolleration throughout al the book of God for hauing more wiues together then one Malac. 2 15. but much to the contrary They twaine saith Christ shall be one flesh Matth. 19.5 1. Cor. 7.1 not three or more And To auoyd fornication saith Paul let euery man haue his owne wife and euery woman her owne husband not wiues or husbands And Lamech is branded to be the first that had two wiues Obiect It is not a toleration when Abraham doth hearken to Sarahs voyce willing him to goe in to his maid Hagar and when she being with child by him hath an Angell sent to comfort her in regard of that she went withall And when Nathan telleth Dauid that the Lord had giuen him Sauls wiues and concubines And when Iacob obtained so much fauour in the middest of his wiues and concubines Sol. It seemeth to haue been a secret and implicite toleration to them in particular and so for others of those times but what is that to vs vnder the new Testament The Lord who made the Law can dispense with his Law as it pleaseth him for ends best knowne to himselfe Though it were no sinne in Abraham taking Hagar vpon his wiues motion Socrat. lib. 4. cap. 26. yet it was a sin in the Emperour Talentinian to take Iustina vpon the commendations of his wife Seuera and to make a law to tolerate it in others Though it were no sin in Iacob to take foure wiues and concubines yet it was a sin in the Emperor Charles the Great Whence it appeareth how grosse the impudency of the Pope is who hath taken vpon him to dispense with these sins as with incest in Emanuel King of Portugall who married two sisters and Katherine Queene of England had two brethren and Ferdinand King of Naples married his aunt by the dispensation of Pope Alexander the sixth and Pope Martin the fifth gaue leaue for a man to marry with his owne sister The same may be said of fornication and whoredome the Popes of Rome do generally tolerate it taking tribute of the stewes Lastly there is an act of vncleannes committed without a companion namely by wilfull
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
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
same Secondly ingratitude and forgetfulnes of Gods great benefits for the Lord had done wonderfully for man prouiding all things ready for him before his creation for necessity and delight had giuen him a pleasant place to inhabit a Paradise and power to eat all manner of fruit of all sorts of trees which hee planted not only he gaue him a straight charge concerning one tree onely that he should not eat thereof for what day soeuer hee should presume to eat thereof he threatned death vnto him yet vngratefull man forbeares not but vpon the very first occasion shewes himselfe disloyall and goes beyond his limits Thirdly pride and aspiring vnto an higher estate euen to be like his maker yea to be equall vnto him for the Deuill told them that they should be as Gods He was not content to be man made after Gods image and Lord and Ruler ouer all creatures in this world beasts foules fishes but seeing the great Lord of all to be of greater dignity he thought to sit in the same chaire of state with him Fourthly disloyalty content to heare his maker blasphemously discredited as being enuious and therfore forbidding him that tree lest by eating of it he should become as good as God himselfe yea in his heart he consented to this blasphemy thinking better of the cursed Deuill of hell then of the God of Heauen who is blessed for euer So that heere was matter enough against him for which to lade him with curses and to packe him out of Paradise Quest 21. But though one man did thus yet all did not are wee all then sinners and vnder the curse Answ Wee were all in his loynes and so what hee did and whatsoeuer estate he fell into it is common to vs all Rom. 5. Rom. 5.12.3.23 Explan This may seeme strange and yet thus doe the Scriptures plainely teach Sinne came in by one man and death by sinne forasmuch as all men haue sinned And againe All haue sinned and are depriued of the glory of God Neither indeede ought it to seeme strange for that we see the like dayly for matters of this world A man nobly borne and accordingly prouided for with a Princely estate yet if hee become a traitor his children and so his childrens children throughout all generations remaine without all Nobility without all their fathers wealth vnlesse it pleaseth their Prince to restore them and anew to bestow it vpon them Euen so our forefather Adam losing that estate wherein hee was made wee his children throughout all generations are without all interest therein vntill it shall please our great Prince and King out of his grace to restore vs againe and repurifie our tainted bloud by the most precious bloud of his deare Sonne in whom hee repossesseth vs of the lost inheritance and that with aduantage Quest 22. It seemes then that wee are sinners so soone as wee are borne before we haue actually done either good or euill Answ Yes verily the childe which is but newly borne yea but conceiued and liuing in his mothers wombe is a sinner and needs Gods grace Psal 51.5 Explan In sinne was I conceiued saith the kingly Prophet and in iniquity was I borne It was said of Esau and Iacob euen before they were borne before they had done good or euill Esau haue I hated Iaacob haue I loued Rom. 9.11 now where there is no sinne God cannot hate Esau then was a sinner whilst hee was yet in his mothers wombe and as it was with him so is it with vs all Otherwise we should not be mortall for where sinne is not there is no mortality And this should make Parents betimes to pray heartily for the grace of God to be shed vpon their children Quest 23. I perceiue then by this which hath beene said that wee are all in a miserable estate by nature but you tell me of Iesus Christ that hee was humbled for vs wherein standeth this his humiliation and in which of your articles is it set forth Answ In these words it is set forth And in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell and there be three degrees of his humiliation Quest 24. Which is the first degree and in which words Answ First his incarnation set forth in these words Which was conceiued of the holy Ghost and borne of the Virgin Mary Of Christs humiliation Explan Hauing by questions and answeres premised made a way to the consideration of the twofold estate of the Sonne of God viz. his humiliation and exaltation wee now come directly to open the articles touching these and first of his humiliation For the meaning considering what hath beene already said I shall neede to speake but little And in Iesus Christ That is I beleeue in Iesus Christ as being very God equall to the Father but in the order of the persons in the Godhead the Sonne of God and so the second person of the Trinitie and his onely begotten Sonne for in regard of him onely is God a Father by generation as hath beene already shewed though he be the Father of all true beleeuers also by adoption and regeneration and this onely Sonne of God I beleeue to be my Sauiour my Iesus to saue mee from my sinnes I beleâ—ue him to be Christ that is annointed or fore-appointed in the councell of the Father before all worlds to be the high Priest the Prophet and the King of his Church I beleeue him to bee our Lord that is to haue right of Lordship ouer vs euen as the father hath and power both of life and death ouer such as loue him and are obedient and ouer the stubburne and disobedient Who was conceiued of the Holy Ghost that is though he was made man yet not by ordinary way begotten of man but the power of the holy Ghost made the blessed Virgin to conceiue without man borne of the Virgin Mary that is this wonderfull conception was in the wombe of Mary a pure Virgin of whom he was after borne brought forth and brought vp after the manner of other children 1. Proofe Secondly for the grounds of holy Scriptures from whence all this is taken and first that hee is very God and Lord equall with the Father Philip. 2.6 Saint Paul is plaine Hee thought it no robbery to be equall with God and enough hath beene already said aboue concerning this Secondly that hee was made man like vnto vs in all things sinne onely excepted I shall need to say no more for the proofe hereof Thirdly that hee became man after an extraordinary sort all the holy Gospels doe plainely declare For they shew Math. 1. Luk. 1. 2. how that Mary was contracted vnto a man called Ioseph and before they came together shee was with child by the holy Ghost and that this should be so was prophesied
Ios 7. Lastly the dutie heere is in all things to speake the truth whatsoeuer commeth of it not bee affraid of the faces of the greatest standing for the truth of the Gospell not to feare any enmity of man in witnessing the truth for the meanest not for feare of death or other punishment to deny the truth of any fact making vs lyable herevnto For thus as Iosuah said vnto Achan thou giuest glory to God whatsoeuer becommeth of thee otherwise thou aduancest the Diuell the father of lies Thou art a follower of God as one of his deare Children and though thou lose something heere yet thou shalt be rewarded an hundred fold otherwise as a bastard and impe of the Diuell thou shalt with him bee adiudged to hell-fire Reuel 22. as is the censure of lyars Quest 103. Which is the tenth and last Commanmandement Answ Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his mayd nor his Oxe nor his Asse nor any thing that is his Quest 104. What is heere forbidden Answ All first motions in the minde vnto sin springing from originall sin though no consent be yeelded vnto them Explan This Commandement as hath beene already said is diuided by the Romanists into two that the two formost might be reckoned but one But this as hath beene shewed is their sophistry and against all reason there being two so distinctly deliuered of two arguments the inward and outward worship of God heere one and the same argument euill motions and lusts of the minde and no full distinction in the matter but onely enumeration of diuers obiects Nay to demonstrate that all this is but one commandement compare Exod. 20.17 with Deut 4.21 and you shall finde the order of this enumeraion inuerted in the one the house first named in the other the wife which would neuer haue beene done if they had beene two different commandements Thou shalt not couet that is thou shalt not haue any first motions in thy minde against that loue which thou owest vnto thy neighbour whereby the way may bee opened to sinne against him in any kinde either through the desire of pleasure or profit whether the profit bee inheritance his house or goods man maid cattle which were alike bought and sold in those times all beginnings of sin must be resisted that the soule may bee pure and fit for Gods Spirit to ioyne it selfe vnto Now the Lord passeth on heere in reckoning vp particular euill motions against our neighbour and saith nothing of motions against his owne Maiesty not that men are not as apt heerein to sinne against God nether for that these motions are more excusable but because as more hainous in any common vnderstanding they are to be auoyded rather being against him from whom euery good thing and onely good commeth Psal 139. The sin against this Law I say is when ill motions of any kinde are first in the minde whether against God or against man though no consent be yeelded by the minds approbation and liking well of and thinking to put these motions in execution for as grosse affections and desires make the soule impure in Gods sight so his peircing eye-sight beholdeth it if there be any beginnings a far off and cannot abide them according to the Psalmist Rom. 7. Gal 5.17 Here therefore commeth to be censured originall sin in vs deriued from Adams sin viz. the leprosie of our corrupt nature which is called lust and concupiscence the flesh c. which is a want of originall righteousnesse and holinesse and a pronnesse to all sin and wickednesse This is daubed vp with vntempered morter by those of the Roman Church denying it to be any sinne but a disease only in nature as the hereditary stone or gout whereas the Apostle plainly teacheth euen this to be sin saying I had not knowne sinne but by the Law for I had not knowne lust except the Law had said Rom. 7.7 Thou shalt not lust or couet by which words it is euident that it is truely a sinne and against this precept to let passe that of Dauid Psal 51. Rom. 4. In sinne was I conceiued they are made lyable vnto death that sinned not as Adam that is hauing no sinne but this originall Of this Argument hee that pleaseth may see a large Tractate in my fourefold resolution Iob. 14.3 Againe I say further motions vnto sinne springing from originall sin that is from the flesh are against this commandement though no consent be yeelded because if the roote be naught the branches must needs be naught also Who can draw a cleane thing saith Iob out of that which is vncleane there is not one Springing from originall sinne or the flesh in vs I say because some euill motions are suggested by the Diuell which are not our sins vnlesse by consenting wee make them so Such motions had our Lord whē he was tempted Math 4. but wee must learne of him to resist constantly lest they by admitting Motions from Satan knowne how become our sinnes These diabolicall temptations are commonly knowne either because they are sudden and come into the minde without any obiect leading heerevnto or because they are often yea hundreths of times iterated without intermission like Ordnances planted to batter downe a wall to the infeebling of the faculties of minde and body and weakening of the senses 3. Or because they are motions to things horrible to nature as to murthers of others or of a mans selfe Or because they moue to things vnpleasing tedious and irksome Or lastly because they are violent and inforce almost to the doing of that vnto which it is moued If at any time a man bee tempted heereby to things pleasing to the flesh as Paul was tempted when he had that pricke in the flesh the messenger of Satan to buffet him 2 Cor 12 7. And Dauid when he was stirred vp to number the people or if some outward obiect be vsed as a mean to allure as Euah was allured by the sight of the goodly fruit they are not so easie to be distinguished from fleshly motions which alwaies defile where they come how lightly soeuer they passe away againe though this bee also denyed by the Romanists calling them Leuicula vitiola queis renatus contaminari nequit light pecadilloes wherewith the regenerate cannot be defiled Lastly I say all first motions to include not onely originall corruption and first motions hence arising without ioying in them but much more if there bee ioy and delight though there be no consent in the heart to put them in practice it is a sinne also heere forbidden such motions onely as are ioyned with consent being against other Commandements So that he which is pleased in motions arising in the mind to haue such house and goods of another man or such a woman being another mans wife and therefore breaketh out in vaine wishes although he doth not plot
Sanctification Secondly sanctification is the vertuall diffusing of his bloud in our hearts and in euery corner thereof by the working of his holy Spirit to the cleansing of them from sinne so as that it hath no more dominion ouer vs Rom. 6.3.4 For all wee that are baptized into Christ are baptized into his death Wee are buried then with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should walke in newnes of life Rom. 8. â— 2. Cor. 5.77 And such as are in Christ are described thus Which walke not after the flesh but after the Spirit Jf any bee in Christ hee is a new creature old things are passed away all things are become new It is a vaine thing therefore for any man to perswade himselfe of deliuerance from sinne and death by Christ his bloud vnlesse his conscience bee heereby purged from dead workes of sin in newnesse of life to serue God No price paid for the ransome of a flaue can set him at liberty if he stil beareth a slauish mind that he will serue his old master alwaies neither can any friend though he will die for him that deserueth death saue him if he will still desperately cast himselfe vpon mortall danger nor yet can any water of Iordan clense from the foule leprosie if the precepts of the Prophet bee not obeyed No more can that man be any better then a slaue of the Deuill though Christs precious bloud hath been paid for ransome if hee will still liue the seruant of sinne and of the Deuill neither can he be saued from death though our dearest friend Christ hath once died for man that stil by sinning runneth vpon the danger of death Nor lastly can any be cleansed from the leprosie of sin vnlesse his precepts bee obeyed who onely can and doth direct rightly to vse the streames of his bloud for this end and purpose Oh mad men then that hope for deliuerance from sin but haue sinne ruling and raigning in them How happeneth it that being so wise for things worldly and temporall yee haue no more vnderstanding for things spirituall and eternall How is it that yee looke for deliuerance from death by Christs bloud when no power of this death is seene to mortifie and kill sinne in you What word haue yee What promise of God to build this confidence vpon As verily as God is truth yee haue none at all from God Whence then is the ground of your hope What doe you build your comfort vpon vpon a shadow vpon nothing Bee ashamed in time of this your folly flatter not your selues in vaine yee sinners but lay hold vpon saluation whilest it is offered being sanctified and washed by vertue of Christ his bloud in your hearts so that all iniquity being expelled thence it may by power of the same bloud be expiated and neuer appeare to your condemnation at the day of account Now as Christ his bloud alone purgeth from sinne so it of 〈…〉 must be applied by the sinner vnto his own soule by the hand of faith All the water of all riuers will not make a man cleane vnlesse with hands he bee washed with the water no more will Christ his bloud make cleane the soule vnles with the hand of faith it be applied vnto it For this cause as the bloud of Christ is said to clense from all sinne so faith is said to purge the heart from sinne and to iustifie a sinner That precious bloud purgeth 1. Iohn 3.3 Rom. 3.28 and iustifieth as the cause materiall faith as the cause instrumentall Q. 111. How is faith first begun wrought in the hart Meanes of working Faith Answ Ordinarily by the preaching of the Gospell of Christ the holy spirit inwardly opening the heart to belieue those things that are outwardly preached to the eare Rom. 10.17 Explan Finding that Faith is the instrument of our iustification and saluation it is necessary to consider how or by what meanes this instrument is purchased that if it be wanting it may bee sought here if it bee already attained the meanes and giuer hereof may bee magnified and honoured The meanes therfore I say is the Gospell published and made knowne vnto vs which the spirit opening the heart it beleeueth For Faith commeth by hearing and hearing by the word of God and this word thus working faith is the Gospell the Law driueth to despaire the Gospell erecteth by hope the Law threatneth and filleth with feare the Gospell promiseth and filleth with comfort the Law sheweth our miserable estate and what need we haue of a Sauiour the Gospell sheweth a remedy against this misery and pointeth out vnto vs our Sauiour Then must be a kind of faith or assent to belieue the Law also but this is not the Faith by which wee are saued from the Law but when this is and the Gospell is preached euen as a man at deaths dore through extreame sicknesse at the newes of some soueraigne remedy lifteth vp himselfe taketh it and is recouered So the sinner euen dead by the Law at the newes brought in the Gospell of a remedy lifteth vp himselfe with hope and by faith taketh it and is recouered out of his danger And being so sicke of sinne and weake as that he cannot of himselfe doe it the holy spirit is ready holding vp the hand and opening the mouth of the soule to enable it to receiue this wholsom medicine as in the case of Lydia of whoÌ„ it is said that A certaine woman named Lydia Acts 16.14 a seller of purple of the City of the Tbyatirians which worshipped God heard whose hart the Lord opened that she atteÌ„ded to such things as Paul spake Qâ—â—st 112. How is faith encreased Ans Chiefly by prayer reading preaching and hearing of the word and receiuing the Sacraments for if these be well attended we will not be wanting in workes of mercy and righteousnesse Exercises of Faith Rom. 10.14 Explan Of Prayer the Apostle speaketh as of a chiefe fruit and exercise of Faith for How shall they call vpon him saith he in whom they haue not belieued So that if there be faith that setteth a worke presently to pray When the disciples belieued a chiefe care which they had was to be taught to pray wherfore they come to Christ saying Lord teach vs to pray as Iohn also taught his disciples And great reason is there Luke 11.1 that faithfull people should pray often prayer being a proper worke of faith euen as to speake is proper vnto man whence it is that the Kingly Prophet saith I belieued and therefore I spake or prayed as if he should say I had vtterance and therefore I vttered for what difference betwixt the tongue of man and beast but in the speech and what difference betwixt the beleeuer and the atheist if he prayeth not 1. Tim. 4.5 Againe as faith purgeth man so
humiliation and repentance before God his wrath bee turned away So that man may for his part forgiue trespasses and yet they may be retained still before the Lord and on the contrarie side though man will not forgiue through the hardnesse of his heart the trespasse may be forgiuen before the Lord the trespasse being acknowledged and pardon craued or if there be ability satisfaction offered and the heart being turned thorow a purpose of not offending any more 3. For the scope of the Petition in the supplication What we pray for wee pray for the forgiuenes of our sinnes and whatsoeuer tendeth hereunto and to make vs iust and righteous in the presence of God Wherefore wee craue first the knowledge of our sinnes that we may vnderstand the infinite number of our offences and our wofull case in regard of them for without this knowledge the tongue may pray for the pardon of sinne but the heart cannot Hee that knoweth not himselfe to be sick cannot seeke for remedy to cure his sicknes neither can he seek to fortifie himselfe against the enemie that knoweth not the danger wherein hee standeth no more can a sinner seeke remedie against his sinnes if hee bee ignorant of them The Church of Laodicea is censured for saying that shee was rich and wanted nothing when as the holy Ghost testifieth saying Reuel 3.17 Thou knowest not that thou art poore wretched miserable blind and naked And many poore and miserable soules through ignorance not seeing this say forgiue vs our trespasses but cannot pray it because they know not that they haue any such need of forgiuenesse Prou. 28.13 Secondly wee craue grace to acknowledge our sinne For Hee that confesseth and forsaketh his sinnes shall haue mercy but hee that hideth them shall not prosper All men that know their sinnes doe not confesse them or if they doe they will not confesse and put away their beloued speciall sinne but rather seeke to iustifie themselues in them because all men are sinners and in many things we offend all But such craue not the pardon of their sinnes so as that they may bee in hope to speede the confession and putting away of all sinne onely haue a ground to build comfort vpon When there was sinne in the congregation of Israel specially noted Ioshua 7.10 but in one Achan Ioshua could not be heard without remouing it first much lesse can that man be heard to haue his sinnes forgiuen that loueth any one sinne though it be most secret and small and laboureth not to put it away from him Ought this confession to be before the Lord onely and not vnto men also In some case it ought to bee before men who are wise and holy viz. when our mind is inwardly troubled and wee cannot by our selues find any ease or comfort confessing them vnto the Lord Iames 5 16. In this sense Saint Iames willeth vs to acknowledge our faults one vnto another But to doe this vpon absolute necessity as if there were no saluation without it and to performe it not vpon particular grieuance of conscience but for formality at a certaine time in the yeare which the Papists call the time of Shrift and to confesse before the Priest al our particular sins with the circumstances is superstitious and auaileth not but to make way for more licentiousnesse as experience teacheth and to establish the Popes Hierarchy ouer the world and to the increase of his reuenues by buying pardons Thirdly we craue grace to be truly humbled for sinne that in the sense of Gods curse due for it Rom. 7.14 Matth 11.28 wee may crie out with the Apostle Miserable man that I am who shall deliuer mee from the body of this death Come vnto me saith the Lord all yee that are weary and loaden and I will refresh you If any man therefore commeth to aske forgiuenesse of his sinnes and is not humbled for them but is without a contrite spirit to offer in sacrifice vnto God he cannot pray to speed but is still in his sinnes Rom. 4.25 Fourthly we craue iustification through the death bloudshedding of Iesus Christ who was deliuered to death for our sinnes and rose againe for our iustification that the Lord would not therfore require our sinnes at our hands either holding vs guiltie or punishing vs therefore in this world or in the world to come but that the sacrifice of Christ may be a perfect attonement for vs and his precious blood effectuall to clense vs from all sinne Now of this iustification there are two degrees the first whereby of sinners wee are made righteous in the very act of our conuersion the second whereby our daily infirmities and failes are done away and wee are still notwithstanding them reputed righteous The first we pray for and desire to be confirmed in it through Gods grace that our estate may be comfortable the second wee pray for as wee haue need to preserue our peace and comfort when wee view our estate before God Euen as a bankrupt debter finding great fauor with his creditors to forgiue his great debts and being ready still daily through his extreame want to run vpon the score againe is a daily sutor for mercy vnto them to continue this their fauour in forgiuing all Fifthly wee pray for loue and charity towards our neighbours through which wee may bee ready to forgiue them their trespasses against vs for our heart naturally is a corrupt fountaine and wee are implacable when wee are offended especially if it be spitefully done against vs or by an enemy Wherefore wee pray that when wrongs are done vnto vs we may consider how much and often wee haue offended the Lord to what griefe of his holy Spirit and with what hatefull hearts preferring Sathan and his seruice before the seruice of the heauenly Maiesty that as we would notwithstanding haue all this forgiuen vnto vs wee may frame our minds to forgiue the greatest offences against vs hee which hath done them acknowledging his fault Thus Christ being asked Should I forgiue my brother if he sinneth against me seauen times in a day Matth 18.21 answereth If he turneth againe and saith it repenteth me I say not vntill seuen times but vntill seuenty times seuen times And for this cause he bringeth his Parable of the Lord forgiuing ten thousand of talents to his seruant but finding him with rigour to exact the hundreth pence due vnto him from his fellow-seruant shewing hereby how vaine all our prayers are for the pardon of our sinnes against God if we refuse to forgiue the sinnes of our fellow-seruants against vs. Let no man therefore deceiue himself by keeping malice and seeking reuenge vpon men for wrong done vnto him but through loue let him forgiue all for if there be not this loue towards his brother there is no loue towards God and then it is sure that God beareth no loue towards him his loue of God being an inseperable reflexion of
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
35 Quest Doth sinne deserue so ill that wee could not by other satisfactorie meanes be deliuered heerefrom but by the death of the Sonne of God Answ Yes it deserues the infinit curse of the Law that is all iudgements in this world and euerlasting damnation in the world to come 35 Quest If he must needs be made fit to beare the curse why did hee not to this â—nd take vnto him some other nature more excellent Answ Man onely had sinned it was most agreeable to the Iustice of God to receiue the paiment of the debt of sinne in the same nature of sinne which committed it 36 Quest How came it to be thus with vs men were we created sinners Answ No God at the first made man righteous but by yeelding to the deuils temptation he made himselfe a sinner 37 Quest Wherein did man yeeld to the temptation of the Deuill Answ In eating of the forbidden fruit and not contenting himselfe with all other fruits of which the Lord had allowed him to eate 37 Quest Was God so angry that he would curse man for eating an apple or figge or such like Answ That was not the matter of Gods anger but his vnthankfulnesse pride disobedience and crediting rather the Deuill then God 37 Quest But though one man did thus yet all did not are we all then sinners and vnder the curse Answ We were all in his loynes and so whatsoeuâ—r hee did and what estate he fell into it is common to vs all 38 Quest It seemes then that we are sinners so soone as we are borne before that we haue actually done either good or euill Answ Yes verily the child that is but new borne yea but conceiued and liuing in his mothers wombe is a sinner and needeth Gods grace 39 Quest I perceiue then that we are all in a miserable estate by nature but you tell mee of Iesus Christ that hee was humbled for vs wherein standeth this his humiliation and in which words is it set forth Answ It is set forth in these words And in Iesus Christ his only Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Marie suffered vnder Pontius Pilate was crucified dead and buried and of this his humiliation there bee three degrees 39 Quest Which is the first degree and in which words Answ First his Incarnation set forth in these words which was conceiued by the holy Ghost borne of the Virgin Mary 40 Quest Which is the second degree and in which words Answ He suffered the death of the Crosse for my sinnes set forth in these words He suffered vnder Pontius Pilate was crucified dead and buried 48 Quest Which is the third degree of his humiliation and in which words Answ He descended into hell that I might bee deliuered from hell and euerlasting death in these words He descended into Hell 58 Quest Is this all the humiliation of the sonne of God for our redemption did he no way else abase himselfe for vs Answ Yes he became obedient to the law also that by his obedience and righteousnes we might stand perfectly righteous in the sight of God 64 Quest In which words is his exaltation set downe and how many be the degrees hereof Answ In these words the third day he arose againe from the dead and ascended vp into heauen there he sitteth on the right hand of God the Father Almighty from thence he shall come to iudge the quicke and the dead and of this be fower degrees also 67 Quest Which is the first and in which words Answ First he arose againe from death to life 68 Quest Which is the second Answ And he ascended vp into heauen in these words the third day he arose c. 68 Quest Which is the third and in which words Answ Thirdly he hath all honour power and authority in heauen and in earth together with God the Father in these words He sitteth on the right hand c. 79 Quest Which is the fourth degree and in which words Answ Fourthly he shall come from heauen at the end of the world to iudge all that shall then be found liuing and all that haue died since the world began in these words From thence he shall come c. 84 Quest What learne we to belieue concerning God the holy Ghost and in which words Answ That he is God equall with the Father and the Son and the sanctifier of all the elect people of God in these words I belieue in the holy Ghost 91 Quest Which is the second part of your articles of faith concerning the Church of God Answ I belieue the holy Catholicke Church the Communion of Saints c. 98 Quest What learne you to belieue here concerning Gods Church Answ Foure things 98 Quest Which is the first Answ First I learne to belieue that God hath a Church consisting of a certaine number of true belieuers of whom some be in heauen and some bee vpon earth and that I my selfe am a member of the same 98 Quest Which is the second Answ I learne to belieue that Gods Church is holy that is sanctified and washed by water and the holy Ghost and such as daily groweth in holinesse vntill at the last it comes to bee presented before God without spot or wrinkle of sinne 118 Quest Which is the third Answ I learne to belieue that Gods Church is Catholick consisting of persons of all sorts scattered all ouer the world and of all times and ages 127 Quest How may a man certainly know where this Church of God is Answ By these two speciall markes holinesse taught and professed and antiquitie when they goe together 138 Quest Is not the Church of Rome then the â—â—ue Church of God seeing it exceeds in holinesse and is most ancient Answ No It was a true Church indeed in the Apostles times and many yeares after but now it is neither holy for great vncleannesse is there maintained nor ancient for the ancient for the ancient Religion is defaced with grosse errours and superstitions 138 Quest Where then may we find the true Church Answ In England and in all other places where these corruptions are done away and Religion is restored to the first puritie 138 Quest How can this bee seeing the Religion heere professed is but as it were of yesterday and neuer heard of before Luther and Caluin Answ This is a meere slander for there was neuer any age since the Apostles wherein there haue not beene some standing to the maintenance heereof against Romish corruptions 138 Quest How hapned it then that the church of Rome still euer preuailed and was generally accounted for Christes true Church and those oppugners were neuer of any esteeme Answ By the greatnesse and tyranny of the Romane Bishops whose chiefe care hath bin most euer since Constantines time to magnifie their owne Church and themselues and to suppresse their aduersaries 138 Quest But is it possible that the Roman Church hauing beene once a true Church
nature of man were abolished after the Vnion he was mis-termed a man or the Sonne of man and hee could not possibly haue beene subiect to sufferings And on the other side it is absurd to hold two persons in Christ for so hee must not bee one Mediatour and one Iesus but two the Idioms and properties of the diuine nature where falsely in the Scriptures ascribed to the humane and those of the humane to the diuine Ioh. 3.13 as in these sayings Who hath ascended vp into Heauen at any time but the Sonne of man which is in Heauen The Sonne of man was not then in Heauen but God vnto whom man being vnited might be said by the communicating of properties Heb. 6.6 to be in Heauen They crucifie againe to themselues the Son of God The Sonne of God cannot be crucified nor his blood shed it is a property of the man-hood and by reason of the Vnion ascribed vnto God To conclude this errour breakes the Vnion of two natures in Christ and makes his suffering without merit or efficacy Quest 15. What neede was there that the Sonne of GOD should thus abase himselfe to become man Answ Great need on our behalfe who could not be ransomed from our sinnes by Angels or earthly Treasures but onely by his precious bloud 1. Ioh. 1.7 Explan It is the bloud of Iesus Christ saith S. Iohn that clenseth from all sinne and Saint Peter excluding all other things of greatest worth sets downe this alone 1. Pet. 1..8 Yee were not redeemed with corruptible things as gold and siluer but with the precious bloud of Iesus Christ as of a Lambe vndefiled Q. 16. Doth sinne deserue so ill that wee could not by any other satisfactory meanes bee deliuered heerefrom but by the death of the Sonne of God Answ Yet it deserues the infinite curse of the Law that is all iudgement in this world and euerlasting damnation in the world to come Rom. 6. Deut 27. Explan The Sone of God did not needlesly submit himselfe to the curse of the Law for without this we had all perished The wages of sinne is death and the Lord pronounceth all them accursed which continue not in all things that are written in the booke of the Law to doe them Now God will bee iust of his word not one tittle shall fall to the ground And therefore that Law supposed to stand in force without remission there must bee reall and equiualent satisfaction made either by the person offending or by some other in his stead which supply and suretiship cannot bee conueniently performed otherwise then by the same nature which offended nor can temporary satisfaction bee sufficient for the acquitting of an eternall punishment vnlesse performed by a sacrifice of infinite worth and power Wherefore Christ being God must take the nature of man that hee might repaire and restore man Certainly no creature was able to performe this for creatures are finite and cannot beare an infinite burthen such as is the curse of God due vnto sinne it must then be the Prince of Heauen alone the Sonne of God who could not vndergoe this as meerely God for God cannot suffer nor atchieue this as meere man for man cannot conquer Therefore hee must needs become man remaining God and so he reconciled God and man Q. 17. If hee must needs bee made fit to beare the curse why did he not to this end take vnto him some other nature more excellent Answ Man hauing sinned it was most agreeable to the iustice of God to receiue the payment of the debt of sinne in the same nature which committed it Canes 2. Explan It is true the euill Angels also sinned but they are without redemption kept in chaines of darknesse as witnesseth S. Iude Of other creatures man onely needed a redeemer man onely hath sinned and man onely must by the iustice of God dye the death according to that The same day that thou shalt eate thereof thou shalt dye the death and for that thou hast done this cursed art thou viz thou O man therefore the suffering of any other nature could not bee so pertinent nor kindly satisfactory Obiect If Gods law and absolute iustice bee vrged this due satisfaction must bee made not onely in the nature offending but also by the person offending for the direct Law is Amima quae peccat morietur The soule it selfe which sinneth that must dye for its owne sinne Solut. I answer The Law of God and so his Iustice may bee said to stand two wayes in rigore and in vigore If wee consider it in the vtmost rigor and strictnesse of the letter surely it doth not admit of any pledge or surety but requireth that euery singular man offending must beare his owne personall burthen Can you say that the Kings Law is satisfied if a condemned Traytor being to bee executed shall hire his friend to vndergoe that lot for him like a Damon for a Pithias But if wee consider Gods Law as remaining in vigor and vncancelled in regard of a full weight of debt or penalty to bee payed without remission of any the least graine of it then is it capable of a surety or pledge As for example if a man owe mee a summe of money I am no lesse satisfied if another pay me it for him then if himselfe should bring it with his owne hands This is the admirable temper of Gods mercy in admitting a deputy or pledge in a capitall debt and of his iustice in receiuing the vtmost mites of the debt Thus that hee might spare vs hee spared not his onely Sonne O yee Angels admire and adore this wisedome Quest 18. How came it to bee thus with vs men were wee created sinners Answ No. God at the first made man righteous but by yeelding to the Deuils temptation hee made himselfe a sinner Explan This hath beene already further explained Qu. 3. Quest 19. Wherein did man yeeld to the temptation of the Diuell Answ In eating the forbidden fruit and not contenting himselfe with all other fruits of which the Lord had allowed him to eate Explan Reade of this in the third Chapter of Genesis and you shall see how craftily the Deuill comes to the woman vnder colour of wishing her well yea better then God himselfe whereupon shee yeelds to eate and offereth of the forbidden fruit to her husband who did also eate Now what this fruit was it is vncertaine and it is but lost labour to enquire after it Quest 20. Was God so angry that hee would curse man for eating an Apple or Figge or such like Answ That was not the cause of Gods anger but his vnthankfulnesse pride disobedience and crediting rather the Deuill then God Adams sinne in disobeying Gods commandement Explan In that one sinne of eating the fruit forbidden did concurre many sinnes all very great First disobedience when there was but one commandement and man so qualified as that he could easily haue kept the
wherewith the earth with the workes thereof shall be burned vp The Heauens shal passe away as a scrowle the elements shall melt with heat A deuouring fire before him Psal 50.3 Math. 24. and a great tempest round about him The Sunne and the Moone darkned and the Starres losing their light A great trumpet sounded peircing from one ence of the world to another and all this in a moment in the twinckling of an eye Lastly it is set forth in the effects Ioâ—l 2.6 All faces shall gather blackenes They shall see him whom they haue pierced and mourne euery family apart And as the Lord himselfe saith Zach 12. Math. 24.30 Reuel 16.20 All the kindreds of the earth shall mourne They shall runne away and call vpon the mountaines to fall on them and vpon the rockes and hils to couer them But vnto those that wait for the comming of the Lord it shall be comfortable wherefore Christ saith Luk 21.28 When yee see these things lift vp your heads with ioy for your redemption draweth neere And the Apostle vseth this argument to the Thessalonians to disswade them from sorrowing like vnto the Heathen 1. Thess 4.14 for at his comming we shall be taken vp into the clowds to meete the Lord and so remaine euer with the Lord. Sixtly at the time of this iudgement it shall be proceeded according to mens works Ioh. 5.29 They that haue done good shall goe into euerlasting life they that haue done euill into euerlasting condemnation Math. 25. The sheepe of Christ that haue fed the hungry clothed the naked visited the sicke c. Shall be inuited into the Kingdome of the Father 1. Cor 4 5. the rest into euerlasting fire And secretest euils shall not then be hid for thoughts shall bee manifested and most hidden things discouered Reu. 20.12 The booke of euery mans conscience that was shut vp and benummed here shall be opened and according to the things here written he shall be iudged Not onely for sinnes committed but euen for omitting good duties men shall bee sent into Hels torments No outward thing shall then stand any man in stead the foolish Virgins with lampes but wanting oyle Math. 25.1 shall be shut out of the Bridegroomes chamber No crying or crauing shall then preuaile for such as haue liued impenitently in sinne if they shall say Lord Lord open vnto vs he will answer Depart from me ye workers of iniquity I know you not Math 7.21 If with Esau thou then seeke the blessing with teares Heb. 12.6 there is no place for repentance to be found And thus much for the grounds of Christs comming to Iudgement and the further setting forth of the same Now if any man shall aske the time when these things shall be â—t is easily answered Math. 24.36 The day and the houre knowes no man no not the Son of Man himselfe but the Father onely but for the yeere diuers men haue gessed diuersly and because they be but coniectures I will not trouble the Reader herewith A principall vnaccomplished forerunner to bee taken heede vnto the Gospell hauing beene already preached to all nations and Antichrist that man of sinne discouered is his further laying open and confusion when the Kings of the earth that honoured him shall make a mocke of him and a gratious conuersion of the Iewes the stiffest enemies vnto the Lord Christ and then shall the comming of the Lord vnto Iudgement be 1. Duty To keepe a good conscience For the duties of this faith The first is to keepe a good conscience before God and men because at the day of iudgement euery conscience shall be a booke opened and all the world shall read whither it be good or bad This Paul professeth to be his care saying Act. 24.16 Herein I endeauour to haue a cleare conscience alwayes towards God and towards men The reason he alleadgeth before viz. For that he had hope Vers 15. that the resurrection should be both of the iust and vniust that all should be brought forth another day to iudgement And in another place speaking of the Gentiles which had not the written lawe Rom. 2.16 Vers 12. Vers 15. hee saith At the day when God shall iudge the secrets of men by Iesus Christ those that are vnder the Law shall be iudged by the Law and they that are without without the Law for vnto both the conscience is a law bearing witnesse for or against and the thoughts accuse or excuse that is in euery mans nature there remaines some impression of good and bad of right and wrong a light whereby to discerne these and for those that haue done ill heere will be an accusation at that time they that haue done well shall be excused And this we cannot but in some measure conceiue by experience daily for that when wee haue done amisse we feele afterwards an inward trouble in our mindes and though we would gladly put off the thinking hereupon yet we cannot but still perplexing thoughts this way come vnto vs and disquiet vs and chiefely when we are alone The excellency of a good conscience and in greatest darkenesse of the night Now all this is nothing else but our consciences beginning the part euen whilst we are aliue and as it were warning vs to take heede of sinne though neuer so hidden for it will not suffer it to be blotted our through forgetfulnesse but is and will be a continuall register hereof so long as we liue and most of all then present it selfe before the Lord when finall and irreuocable iudgement shall passe vpon all Wherefore as he that is continually watched by one appointed of his master who hath power of life and death ouer him so that in no place he can be hidden from his sight and hee will not by any bribes be hyred to conceale what he seeth will carefully carry himselfe in all things as a good seruant and not by any allurements be drawne to wast his masters goods or to neglect his businesse or to any vnfaithfulnesse towards him Euen so let vs be contained alwaies in the feare of the Lord from all disloyalty towards his Maiesty and from all abuses either against our selues or our neighbours euen when opportunities of secresie are offered hereunto because our owne conscience notes our doings and will not be hired to giue any other but true testimony against vs when wee come to our reckoning at the last day Oh! how comfortable will it bee then to haue a good conscience 2. Duty To abstaine from iudging other man The second duty is both to abstaine from iudging and censuring others and to neglect and not to set by mens iudging of vs if so be our consciences iudge vs not because there is one iudge of all and it is presumption in whomsoeuer to take his office out of his hands in iudging these to be hypocrites these reprobates and
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
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
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
Law is also a Schoolemaster when we are come to Christ euer checking and correcting vs when wee walke not according to the straight rule thereof but the Gospel vpon our humiliation comforteth vs and assureth vs that al our aberrations and going astray are remitted so that there be an heart vnfainedly hating that euill which we doe Rom. 7. Now as there be differences betwixt the Law and the Gosspell so there be some things wherein they agree The agreement of the old Testament and the new Heb. â— 1 Mat 3. 1. In the author God not as the mad Manichees taught the bad God to be the author of the law and the good God the author of the Gospell for the same God which spake by his Son Iesus Christ in these last daies spake also at diuers times and in diuers maners in times past he that said from heauen this is my beloued Son heare ye him the same God spake all these words said from heauen I am thy Lord thy God which brought thee out of the land of Egypt out of the house of bondage c. 2. They agree in the threatning of sin and vrging obedience vnto the Lord in all things but the Law vrgeth it for feare the Gospel for loue If ye loue me keepe my Commandements the Law as the meritorious cause of life the Gospell as most necessary signes of the life of faith and the way that God hath appointed vs to walke in vnto life the Law giueth no hope in the case of swaruing from the strict rule thereof the Gospell giueth hope to the penitent and where the like hope is giuen by the Prophets they doe rather play Euangelists then Preachers of the Law 3. They agree in this that howsoeuer the Gospell giueth hope to the penitent yet it denieth all hope to those that liue and die in transgression of the Law for against such most common are the threatnings contained in the Gospell They that doe such things Gal. 5.17 shall neuer inherit the Kingdome of Heauen 4. They agree in this that there is no contradiction betwixt them but as they come from one and the same spirit so there is a sweet harmony consent between theÌ„ the one only sheweth what God doth strictly require in his iustice the other how his iustice is satisfied and yet his mercy to sinfull man appeareth the one saith he that breaketh the Commandements shall die the other saith that because man through the weaknes of his nature could not but breake them one man that neuer brake any the least of them died in the stead of sinfull man and thus freed him that was the son of death from death and damnation 5. They agree in the Ministers of them both for they of the Law were to be without blemish their lipps were to preserue knowledge they were to liue of their seruice they were diuers sorts both Priests Leuits they were watchmen c. so ought the ministers of the Gospell they must be vnblameable apt to teach they that preach the Gospell are to liue of the Gospell 1. Tim 3. 1. Cor. 9.24 Ephes 4.12 2. Pet. 5.2 some are Doctours some Pastours c. they are Pastours watching and keeping their flockes as those that must giue accounts for them And thus much of the third generall The manner how this law was giuen Exod. 19.20 The next thing to be spoken of in generall is the manner how this Law was giuen and that is described in the nineteenth and twentieth of Exodus 1. First there was great preparation three dayes together the people were sanctified according to the manner of those times by washings and purifyings shewing both what need wee haue by prayer and reading of the holy Scriptures which may bring vs from worldly to heauenly meditations to prepare our selues euer before that we come to heare the Lord speaking vnto vs in the Ministery of his holy word and also how wee must euer be more and more doing away by the Spirit of Sanctification the blots and blemishes of our natures that we may be the fitter to come into the presence of the Holyest 2. Secondly a straight charge was giuen that neither man nor beast vnder paine of death should come neere the Mount whence the Law was to be deliuered but certaine marks were set beyond which none might dare to passe shewing as the Apostle hence noteth 2. Cor. 3.6.7 Heb. 12.19 how glorious was the Law now to bee deliuered and if such as passed the markes set them were without mercy to die the death that much more the transgressours of any of these precepts should die and find no mercy Heb. 12 2â— Thirdly the Lord descended with great terrour the Trumpet sounding the earth shaking and Lightnings flying abroad insomuch as that the people are noted to haue run away and Moses himselfe to haue said I tremble and quake shewing that the things here vttered were graue and waightie and to be receiued into the heart with a feare of offending against them and also that when the time shall bee of calling the offenders to account with what wonderfull terrour the Lord will then come against them 4. Almighty God himself spake al these words in the hearing of al the people but wheÌ„ they were too weak to beare his words and desired that the Lord would not speake any more for so they should die but promised obedience if Moses should speak two tables of stone were giuen vnto him written with Gods own finger that he might carry them to the people shewing hereby how stony-hard our hearts be and that Gods finger alone is able to imprint them there his speech from Heauen must worke in vs a reuerence of them otherwise we shal all be too negligent of his Lawes 5. When Moses had broken these Tables through zeale seeing how God was dishonoured in his absence by golden Calues which they had set vp and worshipped the Lord bad him hew two other Tables and therein he wrote all the words that were in the first shewing hereby that mans heart by Gods creation had all the lawes ready written in it as the Tables prepared by God himselfe had but the heart which he had gotten vnto himselfe by falling away from God is without any letter hereof in effect vntill that the Lord wrote them anew as it was with the Tables prepared by Moses 6. Lastly when Moses had been long with the Lord and came with these Lawes vnto the people his face shone so as they were not able to looke vpon him for which cause he vsed a vaile when hee came vnto them and put it off when hee returned vnto the Lord shewing hereby as S. Paul noteth 2. Cor 3.13 â—4 that the Iewes should not be able to see into the end of the Law Christ Iesus vntill the vale of blindnesse and hardnesse of heart were taken away by the Lord neither yet could any of the Gentiles without the same
along life in this miserable world and yet remoueth to a Kingdome euerlasting that hee is not true of his promise 1. King 14. Doth any man thinke Enoch the lesse blessed because hee was taken away some hundreths of yeare sooner then others or doth he thinke it an vnhappines in the good sonne of Jeroboam for that he was taken away in his youth no more are they vnhappy or lesse blessed but so much the more whom the Lord is pleased to take away from the euils of this world to come as saith the Prophet Esay 57.1 Quest 2 Why doth the Lord rather promise long life to such as honour father and mother then any other blessing First because life is sweet and we are apt by nature to hearken to any thing to prolong life but this is generall and fitteth other commandements as well 2 More specially because children that honour parents may be said in some sort to prolong their dayes through that ioy wherewith they are affected when they doe well for as sorrow shortneth the dayes according to that of father Iaacob yee shall bâ—ing my gray head with sorrow to the graue Gen. 42 38. so ioy prolongeth them Againe by nourishing them in their necessity they prolong their dayes euen as young storkes so that it is most equall with the Lord to giue them this recompence in prolonging their dayes which also is an argument of force to moue to obedience and to make them flie disobedience seeing this is a death to their good parents and they are like the viper herein which as is thought is the death both of sire and dam in the breeding and comming forth into the world 3. Because the way to come to an estate of honour is giuing honour according to our prouerb qui nescit parere nescit imperare He knoweth not how to rule that knoweth not how to obey first Wherefore it is iust with God to cut off the disobedient that they may not liue to honour and to prolong the life of the obedient that they may come in their age to bee obeyed and honoured Quest 91. Which is the sixth Commandement or the second of the second Table Answ Thou shalt doe no murther Quest 92. What is here forbidden Answ All murthering of our selues or others and all approbation hereof either by command counsell consent or concealement secondly all iniurious actions tending to the prejudice of our neighbours life thirdly all railing and reuiling speeches fourthly all murtherous desires and affections of the heart as malice hatred and enuie fifthly all cruelty towards the creature which sheweth a murtherous mind in vs. Matth. 5.22 Explan The Lord hauing prouided for the vpholding of euery man in his estate and condition to preuent a confusion amongst the orders of men proceedeth here to take away particular abuses which if they should bee this order cannot stand and first the most horrible of all other murther the despoyling men of their liues Now because the Pharisees erred when they restrained the sinne here to the outward and compleat act of murther our Sauiour Christ reprouing this their absurd cleauing to the letter of the text I haue more largely according to his blessed direction set downe the sinne against this commandement It may well be referred to these fiue heads First actuall murther which is either of our selues or of other men 1. Thou shalt not murther thy selfe howsoeuer thou art pressed by teÌ„ptations of pouerty disgrace or other heauy crosses wherevpon the deuill is busie about thee and seeketh to driue thee to this desperate selfe-execution Thou shalt feare and neuer yeeld to so horrible an act whatsoeuer becommeth of thee And that thou maist the better bee preserued because the diuell preuaileth against many in these dayes and against some that haue formerly had a care to doe well I haue set downe heere the most effectuall meanes of preseruation in all assaults Forerunners of selfe-murther First take heed of all forerunners of these temptations as of pride and carying a higher saile than thy estate will beare for when a man commeth thus to be spent and must necessarily come downe and be laid open to the world according to his meanes his proud heart cannot indure to yeeld if by any meanes he may auoid this open debasement wherevpon Satan is ready and biddeth him murther himselfe this is plainely to be seen in many examples in our dayes Another forerunner of this is some notorious sinne or sinnes which are committed in secret but the conscience will not suffer to bee secret but accuseth for them and d then Satan layeth hold heerevpon pressing the threatnings of the Law and neuer ceaseth till he hath driuen a man to the desperate making away of himselfe These hideous sinnes are murther adultery periury apostacie or backsliding from the truth before imbraced and such like A third is generall security in matters of religion from which when the eyes come to be opened there ariseth an horrour and trouble in conscience which the Diuell further presseth to desperate selfe-murther Wherefoâ—e let euery man first be carefull to auoid these wayes Let him put on humility liuing rather in meaner fashion then he is worth let him watch ouer his hands and heaâ—t and tongue against muâ—thering against adultery and vncleannesse against lying and fo swearing and ouer his waies against backsliding and let him in all his dealings keepe a good conscience If thou shalt say I feare not this temptation I hope I shall keepe mee without this pensiue carefulnesse farre enough from it heare what the Apostle saith Rom 9. â—ee not high-minded but feare consider that thou art a man and if a man subiect to the like passions as the meanest worst of men if thou take not the better heed It is no wisedome to surfet the body then to seek a cure neither is it wisedome to let the enemy into the Citty and then to seek to driue him out againe In like manner it is no wise dome but great folly to put a mans selfe into the hazard of this desperation thinking then to be cured againe â— Labor for pitience Labour for patience in all crosses according to the example of thy master Christ if being a seruant thou be buffetted pinched with hunger and hardly intreated or being a childe art neglected of thy parents and discouraged or being a subiect thou art in danger through thy Princes displeasure consider not so much the greatnesse of thy crosse as the reward if thou haue patience consider the vanity of the most excellent things in this world the shortnesse of all crosses heere and the most worthy partners which thou hast both Christ and all the holy Prophets and Apostles to whose society it is ioy to be ioyned The want of this patience breedeth discontent discontent with the Diuels furtherance desperation and murther 3 Consider if at any time thou beest thus tempted that to murther a mans selfe is the most
vnnaturall Sinne that can bee in the world and therfore because other meanes of punishment is taken away the law doth brand the dead carcasse with infamous buriall 2. It is also the most dangerous and vnrecouerable except the sinne against the holy Ghost for it seldome giueth any time of repentance and perhaps more seldome any probability Hee that dyeth thus dyeth alas in Satans worke and I feare me in Satans hands Yet I presume not to confine Gods extraordinary and boundles mercy that can reach it selfe forth inter â—ontem fontâ—m after voluntary headlong percipice I deny not this to be possible But O dreadfull tryall of this ballance which in probability weigheth down so heauy on the other side as to presse wretched man to hell it selfe Distressed Brother art thou tempted to this hellish and monstrous sinne Gather thy strength vnto thee say Auoid Satan if thou tell mee I shall notwithstanding bee saued commending my soule to God when I dye say thou art a lyar and the father of lyes for the truth saith â—f a righteous man turneth from his righteousnesse and committeth iniquity in the sinne wherein he is found he shall surely dye If hee telleth thee that thou shalt thus end thy sorrowes say thou art heerin a lyar also Satan I shall passe thus rather from sorrow to greater sorrow from temporall woe to eternall to be gnawed vpon by the worme that neuer dyeth and to bee burned with the fire that neuer goeth out If it be said there are some that dye thus Obiect 2. Selfe-murther â—â— pâ—eseruâ— vertue inuiolate August de Ciuit Dâ—i to preserue vertue vnuiolate as Lucretia to preserue her chastity and certaine Matrons of Rome of whom S. Augustine writeth and some that they may be glorious Martyrs as the Donatists of old holding that if they could procure death to themselues they should immediately passe to glory in heauen Sol. They are all in the same dangerous and demnable plight notwithstanding without extraordinary and euen miracu-repentance they perish as guilty of their owne death Read S. Augustine in the same place excellently setting forth the vice of Lucretia which by the Heathen was commended for a vertue 2. Murthereing of other men 2. Vniust blood-shâ—d This is vniustly to shed the bloud of any man by any meanes whatsoeuer First I say it is an vniust shedding of bloud because there is a shedding of bloud that is no sin as of the bloud of creatures which are giuen vnto man for meat or which are any way noysome vnto him contrary to the Tacian heresie which denyed it to be lawfull to kill any thing Againe there is s shedding of the bloud of man which is no sinne viz. when it is done iustly by such persons as to whom it doth belong and this is by the Magistrate or at his appointment onely and that by iust proceedings for Hee â—eareâ—h not the sword in vaine Rom. 13.4 but is Gods Minister to take vengeance on those that doe euill And it is so necessary for them to put to death where there is iust and necessary cause as that if they spare Gods curse will follow for the Lord hath expressly taught Num. 35.33 that bloud defileth the land and the land cannot be clensed of the bloud that is shed therein but by the bloud of him that shed it And on the other side if they put to death vniustly through malice or for any priuate reuenge they are murtherers for so far forth only may they reuenge by death as they are Gods Ministers set a worke by him Ioh. 21.15 Whence we may see that heathen Kings persecuting the poor Christians to the death were murtherers and in like manner are such as be in authority in the Church of Rome that doe diuersly murther the poore people of God by burning by the sword and by cutting their throats in butcherly manner only for following a righter and more holy way then is allowed amongst them Peter of whose succession they brag so much durst not so to haue turned his maisters charge Feed my sheepe feed my lambs into killing them though they had run out of the fold He would not haue taken heart vpon so sleighty a ground Act. 10. vp Peter kill an eate as some doe to iustifie this killing of the poore sheepe of Christ nay to murther or expose to murther Gods Anointed Lastly there is another iust cause of shedding bloud viz. in lawfull and iust wars and in defence of a mans owne life for iust warres are called the Lords battels 2 Chron. 20.15 as Iehoshaphat encouraging his men saith The battle is not yours but Gods But some make doubt whether it be lawfull for Chrstians to wage warre Answ This is the fancy of the Anabaptists whose follies are easily refuted out of their own furies and ourages in Germany where they that impugned lawfull warre and Magistracy made vse in their rebellions of that which themselues disauowed namely the Sword And as for the vocation of a Souldier surely Iohn Baptist when the Soldiers came vnto him Luk. 3.14 demanding of him What shall we doe Did not answer them that they must of necessity cast off their Swords if they would be the seruants of God but rather aduised theÌ„ to remaine still the Military seruants of Caesar else what place can those precepts haue Do violence to no man neither accuse any falsly be content with your wages Another frenzy of the same sect denieth all vse of the sword at home in time of peace by way of ciuil iustice as if it were against Christian perfection put any man to death by the hand of publike authority though for neuer so grieuous a crime tending to the dissolution of humane society and defacing the Image of God Alas frantique soules that in hatred of Murther maintaine Murther Shall he that hath murthered one man be suffered by suruiuing to embrue his hands with the guiltlesse blood of more Our Sauiour himselfe whose nearest Disciples these saintly innocents would seeme to bee expressly pronounced this law of Iustice Math. 2â— 52 They that take the Sword shall perish by the Sword That is priuate auengers that wring the sword out of the Magistrates hand to vsurpe the vse of it for their own passions must expect to feele the edge of it and to be cut off by it This publique reuenge is so far from being a sinne that as euen now I shewed it is a necessary duty in him that beareth the Sword If this Sword had no edge or were not imployed vpon iust occasion verily it were borne in vaine Obâ—ect But the Apostle Paul say they speaketh of Heathen not Christian Magistrates I answer hee speaketh of Magistrates as Magistrates generally of all whether Heathen or Christian Is not a Christian King Gods ordinance Gods Minister Doe we not owe tribute and honour to Christian Kings as well as to heathen Surely much more Are there not that
killing of Christ Act. 8.1 though hee washed his hands and â—aul vnto the killing of Steuen 3. He that concealeth as is set downe in the case of a man found slaine whose murtherer is vnknowne the Elders of the City nearest shall purge themselues of the guilt of this bloud by washing their hands and saying Deut. 21.7 our hands haue not shed this bloud neither haue our eyes seene it so that if any had seene it and not reuealed the murther hee had made himselfe guilty of murther Now this murther is so odious before God as that hee which doth it must die without any fauour yea Exod. 21.14 if he flieth to the Sanctuary he shall be pulled away from thence for thou shalt take him from mine altar saith the Lord and put him to death Whence we may see how great the Popes presumption is in giuing pardon for grosse murders to such as flie to any popish sanctuary 1 Murther a most grieuous sinno But iustly hath the Lord appointed this seuere punishment first because murther is the destruction of a little world as man is rightly called wherein the wonderfull wisdome power and mercy of God doth as much appeare 2. Because it is the defacing of Gods image which is in euery man betwixt which and the clipping of the Kings coine hauing his image there is no comparison 3. Because it is an incroching vpon Gods office to whom alone it belongeth to cal men when it pleaseth him out of this world 4. Because it is the greatest breach of loue and peace and so the greatest sinne against man Iohn 8.44 Gen. 4. Whence it is that Christ entitleth the Deuill a murtherer as by his proper name and how secretly soeuer murther bee committed it is noted aboue all other to be a crying sinne Cains murther cried to Heauen against him The Egyptians murther made amongst the Iewes children cried against them The sin of the rich denying the hire of the poore cryed to Heaven and this is a kind of murther also Iames 5.4 in these places we reade of sinnes that are crying for vengeance to shew that murther of all sinnes is the most crying sinne so that the murther shall not rest but if man reuengeth not God will if man cannot know it God will make it knowne sometime making the dead body to bewray the murtherer somtime the birds and sometime the murtherers owne conscience And hitherto of the head sinne against this Law 2 Against quarrelling A second sinne here is the next degree vnto murther all iniury done vnto our neighbor tending to the preiudice of his life 1. By striking and fighting in priuate vniust quarrelling whereby it commeth to passe that an eye or tooth is lost the head the face or the arme is bruized or broken or some other part of the body hurt The Lord prouideth for the punishment hereof Eye for eye tooth for tooth Exod. 21.24 hand for hand and to pay the charges of the party stricken during the time of the healing 2. By grinding the faces of the poore in selling and letting without all conscience in diminishing their hire or in taking their meanes away from them this is also called oppression Esay 1.15 by which rich mens hands are filled with bloud and such an oppressing bloudy sin as that it shall escape no more then actuall murther when the poore cry out vnder this burthen Exod. 22.24 the Lord threatneth that his wrath shall be kindled and he will kill them that vse it 3. By vsing any outward meanes of impairing our neighbours life or health as if the Phisitian or Chirurgion shall deale falsely with his patient giuing him rather things against then for his health that he may be the longer vnder his hands or hauing no skil or but little shall pretend skill sufficient and so keepe him to the indangering of his health and life from such as bee more skilfull and likewise if the Apothecarie through a greedy desire of gaine or by neglect shall giue one thing for another vnwholsome improper ingredients in stead of the prescribed here is not only a wicked deceit but a degree of murder And as it is in regard of others so also is it in regard of a mans owne selfe if he shall by any meanes willingly impaire his owne health rather choosing to indanger his life in time of sicknes then that he will be at charge for the meanes of recouerie in the time of health rather staruing through idlenesse then working or on the contrary side following drunkennes surfeting and whoring to the breeding of noisome diseases in his body thus and whatsoeuer way else he taketh to the preiudice of his owne life besides his sinne against other Commandements he is guilty of selfe murther 3 Against railing speeches The third sinne is to raile and reuile in speeches although no stroke is giuen for this is also a degree of murther Christ himselfe being Iudge where speaking of murther hee saith Whosoeuer shall say vnto his brother Matth. 5.22 Racha shall be worthy to bee punished by a Counsell and whosoeuer shall say Thou foole shall be in danger of hell fire Prou. 12.18 For rayling and bitter words are like the pricking of swords and therefore are not only forbidden but all appearance hereof by crying out aloud Ephes 4.31 where the Apostle biddeth to put away anger euill speaking and crying And good reason that this should be forbidden here as a degree of murther seeing experience teacheth that of words blowes doe commonly arise 4 Against malice hatred and enuy The fourth sin is to haue murtherous affections of malice hatred and enuy against our brother or but the first degree hereof vnaduised anger for to preuent the height of these euill affections the Lord threatneth such as bee vnaduisedly angry as culpable of iudgement and Saint Iames saith Matth 5.22 Matth. 5.22 Iames 1.20 that the anger of man doth not worke the righteousnes of God This vnaduised anger is heate arising in vs vpon some priuate iniurie done vnto vs or to our friend pricking vs forward to reuenge and this may well be said not to worke the righteousnes of God because it setteth not a man the right way but contrary to that which the Lord hath appointed vs saying Rom. 12 19. Ephes 4.26 Vengeance is mine and I will repay it There is a kind of anger which is commanded Be angry but sinne not but this is not an humane but holy anger and hath these properties First Properties of holy anger 1. Against sin it is only against sinne and not against that which is a priuate displeasure done vnto vs. Such was the anger of Moses when as comming from the Lord with the tables of the law in his hands seeing the idolatry of the people he threw them downe not being able to hold when he saw God thus highly dishonoured 2. It is onely because God is offended
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