some generall viewe of this Law let vs consider here what is commanded and what is forbidden how the Saboth is sanctified and how prophaned For this is the cheefe end of this Law and that whereunto the rest of the Saboth is to be referred Remember to sanctifie it Ans We sanctifie and keep this daie holie when we bestow it and spend it in gods most holy worship for the increase of our own sanctification It is no day to feast in to feed our bodies with meats drinks but to feed our soules with holy things it is no day to visit friēds it is no day to gather debts it is no time for plaies and delights Es 58.13 Ier. 17.22 nor for the most lawfull recreations but to be consecrate kept holy vnto the Lord. First for if the Lord will not allow the most needfull work of seede time and haruest on the Saboth shall wee imagine hee will allow idle recreations secondly doe not our idle sports as much alienate our mindes from the exercises of the Saboth as the workes of our ordinarie callings yea much more for that our lusts doe much more delight in these and be possest with these exercises of recreations as we call them more then with any other worke therefore these must make vs more vnfit for to keepe a holie Saboth then cart and plow for melius est arare quam saltare it is better saith Augustine for Psalme 91. to plow then to daunce The workes of the Saboth are these First wee bee here commanded a spirituall rest from sin and to prepare our hearts humbly to meete the Lord. Wee bee commanded I say to rest from all the corrupt motions and lusts of our flesh as all the weeke daies so specially this day and to striue and endeauour that our mindes our hearts and affections may be so setled and quieted as with all cheerfulnesse and comfort we may present our selues in the Lords court and sanctuarie to attend vpon him for this day Heb. 14.10 This is a resemblance of our eternall rest in heauen for hee that is entred into his rest hath also rested from his owne workes as God did from his Eccles 4.17 Take heede to thy foote when thou entrest into the house of God and bee more neere to heare then to giue the Sacrifice of fooles Esay 56.2 Blessed is the man c. that keepeth the Saboth and polluteth it not and keepeth his hand from doing any euill Againe Chap. 58.13 If thou consecrate the Saboth as glorious to the Lord and shalt honour him not doing thine owne wayes nor seeking thine owne will nor speaking a vaine word Chap. 1.13 I cannot suffer your new Moones nor Sabothes nor solemne dayes it is iniquitie my soule hateth them The reason is added your hands are full of bloud Our first care in the sanctification of the Saboth must be to looke well that our owne soules bee holy and sanctified for if we haue not sanctified our selues vnto God first Rom. 12.1 all our other sacrifices are vncleane and polluted Tit. 1.15.16 Secondly the Lord here requireth and commandeth the publike administration of his word and Sacraments and that his people attend all without exception hereunto And this is one speciall end of the consecration of this one day The publike administratiō of the word Sacraments That God might communicate his will this day vnto his people by them to whom hee hath committed the word of reconciliation 2. Cor. 5.19 for they must this day specially stand in Christs stead to call vpon Gods people and to speake vnto them as also vnto God in Christs name that so God and his people may bee reconciled together for by hearing commeth knowledge by knowledge we come to faith in Christ as the Apostle teacheth Rom. 10.9.10.14 The publike exercises of reading and preaching Gods word administration and participation of Sacraments on the Saboth are commended often by the practises of the Prophets and Apostles for the first portion was out of the fiue bookes of Moses the second portion answering the first was out of the Prophets In Antioch a citie in Pisidia after the reading of the Law and the Prophets the rulers of the Sinagouge sent vnto Paul and Barnabas saying yee men and brethren if yee haue any word of exhortation for the people say on So againe ver 42.44 The next Saboth day came almost the whole Citie to heare the word of God Act. 20.7 The first day of the weeke the disciples being come together to breake bread Paul preached vnto them ready to depart on the morrow and continued preaching till midnight Act. 15.21 Nehem. 8.18 Moses of old time hath in euery Citie them that preach him seing hee is read in the Sinagouges euery Saboth day Act. 17.2 When Paul came to Thessalonica hee disputed with the Iewes and spake vnto them out of the Scriptures three Saboth dayes and so was hee accustomed to spend the Sabothes And thus did the Apostles on the Saboth minister vnto the Lord in reading and preaching the Scriptures administration of the Sacraments c. And this was the practise of the age following the Apostles for thus one of the best writers of that time speaketh let vs take heed that our rest bee not idle and vaine but being sequestred from all the affaires of this life let vs wholy attend the holy worship of God on the Saboth It is most certaine that the true worshipper worshipping God in spirit and truth at all times and in all places is promised to receiue a blessing Io. 4.23 1. Tim. 2.8 Mat. 6.6 Mat. 18.20 and to beeheard But yet the Lord hath bound himselfe to haue a more speciall regard where but a few of his Saints are assembled in the name of Christ and this the Psalmist often teacheth vs. Psal 22.22 In the midst of the congregation will I praise thee ver 25. I will praise thee in the great congregation Psal 68.26 Praise ye God in the assemblies Psal 107.32 let them exalt him in the congregations of the people and praise him in the assemblies of the elders They were taught of God to call vpon and to encourage one another to frequent the holy assemblies Esay 2.3 Many people shall goe into the mountaine of the Lord to the house of the God of Iacob for they shall say one to an other hee will teach vs his wayes and wee will walke in his pathes Dauid speakes thus of his practise Psal 55.13.14 It was thou O man euen my companion my guide and my familiar wee delighted in consulting together and went into the house of God as companions And Psa 84.2 my soule longeth yea fainteth for the Courts of the Lord. And Psal 112.1 I reioyced when they said vnto mee wee will goe into the house of the Lord. 1 Some with vs regard reading not preaching 2. Some respect preaching no reading 3. Some respect both 4. Some regard neither And this is
the commendation of the disciples in the primatiue Church they greatly reioyced in the holy assemblies and exercises of the Church Act. 2.42.46 They continued in the Apostles doctrine and fellowship and breaking of bread and prayer Againe They continued dayly with one accord in the Temple and breaking bread at home And here men must religiously attend on God and his word the whole time of the holy assembly The Prince him selfe if he be present may not depart before the congregation be dismissed Esay 46.10 The Prince shall be in the midst of them hee shall goe in when they goe in and when they goe forth they shall goe forth together yea the Magistrates are bound to restraine the people for the obseruation of the Saboth Ieremie is commanded to preach this Chap. 17.20.21.22 Thirdly in the last place after the most principall exercises of the Saboth the Lord commends vnto vs this day the â—â—re of the poore and sicke as speciall fruits of pietie and badges of our Christian profession for if the Lord this day â—aue such respect to the rest of oxen much more regardeth â—ee the rest and comfort of the sicke and poore distressed members of Iesus Christ Deut. 5.14 And thus Christ him selfe spent part of the Saboth in healing the sicke and comforting the weake and feeble as may appeare often in the stories of the Gospell Io. 5.1.8 7.23 Luke 13.10 Mat. 12.10 Luke 14 1.6 And the Apostles charge is that on â—he Saboth wee haue the poore in speciall remembrance 1. Cor. 16.1.2 Concerning the gathering for the Saints as I haue ordained in the Churches of Galatia so doe yee also euery first day of the weeke let euery one of you put aside by himselfe and â—y vp as God hath prospered him Quest 106. Let vs heare as breefely what is forbidden Ans The Lord himselfe answereth thus generally in his Law ver 10. The seuenth day is the Saboth of the Lord thy God in it thou shalt not doe any worke First wee are to note how the Lord doubleth and repeteth these words often Saboth of rest to binde our hands from all works Secondly next how that hee is not content to deliuer his â—inde and will in this generall negatiue forme thou shalt â—t doe any worke but also descends into particulars forbidâ—ng such things and at such times as might carry with them â—reatest probabilitie of beeing exempted and might make greatest shew of reason for libertie as the gathering and preparing of the Manna the holy work Exod 16.23.26 Exod. 31.13 Exod. 34.21 and building of the tabernacle that they must religiously obserue the Saboth eâ—en in those two speciall times of seed time haruest So then â—t is very manifest that the Lords will is that wee rest euen from the most needefull and speciall works of our speciall callings all husbandry in country all trades and workes in townes and cities that we may cheerefully attend on the Lord in the exercises of the Saboth Here Sathan and our corruption bark and say if wee doe not work we cannot liue Ans first remember six daies are appointed for this end secondly remember the Diuels suggestion hath euer beene thus if wee giue our selues to serue God wee shall surely die of famine c. Mal. 3.13.14.15.16 Therefore shake of all distracting and dangerous cares Mat. 6.33 1. Tim. 6.7.8.9.10 and remember Gods promises not onely for heauen but also for this life belongs to godlinesse 1. Tim. 4.8 And whereas the Lord hath thus bound vs from the ordinarie works of our callings that wee might the more freely serue him he doth not so strictly bind our consciences but that in cases and times of necessitie wee may and must omit the exercises of the Saboth as to quench the violence of fire to stay the fury and rage of enemies to defend the life of man and beast And so in all such cases for the preseruation of man or beast or goods as cannot beare the intermission and rest of one Saboth notwithstanding let no man here impose vpon himselfe such a necessitie that may compell him to yoke his Oxen Mattis conc 1. cap. 1. The Lord would haue no Manna gathered on the Saboth day nor fire kindled among the Iewes Exod. 35.3 and 16.24 yet was the Saboth made for man Mat. 12.1 that is to further and helpe man to life euerlasting and to preserue his life present wee are therefore to vse these outward elements in all sobrietie and wisedome so as we may bee better able to obserue the duties of the Saboth for the Lord would not haue vs neither in the vse nor in want of them at any hand disabled to attend his holy worship as for example without fire in these cold parts some part of the yeare wee can hardly endure to attend the exercises of the Saboth Thirdly it is very cleere that faires and markets buying and selling of all wares whatsoeuer small or great are vtterly forbidden on the Saboth Nehemi 13.15 In those days I saw in Iudah them that trode wine presses on the Saboth and that brought in sheaues and which laded also Asses with wine grapes and figges and all burthens and brought them into Ierusalem on the Saboth day and I protested to them in the day that they sold victuals There dwelt men of Tyrus also therein Verse 16. which brought fish and all wares and sold on the Saboth vnto the children of Iudah euen in Ierusalem Then reproued I the rulers of Iudah and said vnto them what euill thing is this that yee doe and breake the Saboth day did not your fathers thus and our God brought all this plague vpon vs yet yee increase the wrath vpon Israell in breaking the Saboth And when the gates of Ierusalem began to be darke before the Saboth I commanded to shut the gates and charged that they should not be opened till after the Saboth and some of my seruants set I at the gates that there should no burthen bee brought in on the Saboth day So the Chapmen and Marchants of all marchandise remained once or twise all night without Ierusalem And I protested among them and said vnto them why tarrie yee all night about the wall if yee doe it once againe I will lay hands vpon you from that time came they no more on the Saboth Fourthly all idlenesse reuelling dauncing are here concondemned Esay 58.13 If thou turne away thy foote from the Saboth that thou doe not thine owne will or that wherein thou delightest on mine holy day If thou wilt call the Saboth thy delight to consecrate it as glorious to the Lord and shalt honour him not doing thine owne wayes nor seeking thine owne will or that wherein thou delightest not speaking a vaine word then shalt thou delight in the Lord. Also slouthfull securitie at Sermons is forbidden Act. 20.7.10 Fiftly and lastly wee bee here forbidden to cause any man to breake the Saboth directly or indirectly by performing such duties for vs
able to discouer the inward affections and secrets of the heart as in the last commaundement Fourthly for one principall ende thereof it serues as a speciall instrument sent from God to teach vs what the nature and danger of Sinne is Rom. 3.20 next it is the guide which God hath sent vs to direct vs in the way to heauen Psal 119. Quest 45. Answere me yet one doubt more did not the Maniches and old Heretikes iustly speake against this law seeing the Apostle calls it the misterie of death 2. Cor. 3.7 and againe hee saith the law killeth Rom. 7.9.10.11 Sinne tooke occasion by the commandement and deceiued me and thereby slew mee Ans Wee must wisely discerne betweene the naturall effects of the Law and the accidentall consequents of the same or what the Law worketh in our corrupt nature The Law is holy iust and good and hath holy iust and good effects Rom. 7.12 in those which are truly renued by the word and spirit of grace but the contrary effects and works follow in the vnregenerate beecause of the corruption the Law findes in them The Law vnto these is like water cast vpon lime which soone discouers the heat and fire which is within so the Law works vpon sinners seruing well to discouer their inward and most secret corruption But the Law vnto the beleeuer which receiues Christ and his Gospell is sweet and comfortable like the waters of Marah rectified made pleasant with the tree cast in by Moyses Exod. 15.25 So put Christ to the Law and hee changeth the bitternesse of the Law into sweetnesse Psal 119.19 Quest 46. First let mee heare what you can say of the speciall circumstances of time place and persons concerning this Law Ans First I say for the time of the promulgation of this Law it was the first * This yeare was the 430. after the promise made concerning the Messiah with Abraham Gen. 12.13 sealed Gen. 17. so saith the Apostle Gal 3.17 following Moses Exo. 12.40 Ge. 15.13 yeere of their deliuerance out of Egipt and the third moneth of the yeere Exod. 19. ver 1. Secondly for the place it was in Horeb called the mountaine of God Exod. 3.1 a place of great excellencie and note because of that vision to Moses concerning his ambassage to Egipt and for that the Lord himself here spake all the words of his Law vnto his people This was a mountaine in the wildernesse of of Sinai Exod. 19.1 Thirdly the speaker of this Law or the person which first deliuered it in that place was Iehoua himselfe three in persons one true God in substance Exod. 1◠◅ Hee came downe or gaue some visible signes of his presence They heare God speake as in a pulpet of fire in fire on the mountaine Exod. 19.18 The mount for the time might not be touched by man or beast Exod. 19.13 The messengers of his comming and presence were Thunders Lightnings and a thick Cloud and the sound of a Trumpet exceeding loud Exod. 19. ver 16. and Earthquake ver 18. Thus was preparation made for his Maiestie to speak and to deliuer this great law vnto his people After all these follow the voice of words Heb. 12.9 that is a liuely voyce speaking distinctly or a voice sounding the liuely oracles Act. 7.28 notwithstanding the people heard God speake yet they saw nothing that they might neuer set vp any image to resemble him Deut. 4.15 And the voyce of God was so terrible vnto them that the people trembled and feared much and desired they might no more heare it Exod. 20.18 Lastly when God had spoken all the words of this Law hee writ the same himselfe in two tables of stone Exod. 31.18 These tables were the worke of God and this writing was the writing of God grauen in the tables Exod. 32.16 Fourthly the auditorie or people which heard the voice of God were the people of Israell Exod. 19. They are prepared to meete the Lord three dayes beefore his comming First Moses propounds vnto them the forme of the couenant Verse 5. and demaunds if they bee willing to accept Gods couenant to serue and worship him as his peculiar people according to his will They answered all that the Lord shal cōmand Verse 1. wee will doe for this Law was confirmed by many and great miracles both before and after the promulgation and writing of it Secondly they must prepare themselues to meete the Lord the third day this preparation was by prayer verse 10. and fasting ver 15. confer 1. Cor. 7.5 Quest 47. What rules must be remembred for the right vnderstanding and vse of the commandements of this Law Ans First whereas the Lord in the morrall Law sets downe in euery precept but the grosest and greatest sinne forbidden in the Law yet wee must remember that vnder it hee vnderstandeth all euen the least sinnes of like nature all the causes signes and effects of the same sinne for example in the seauenth Law is forbidden onely in word but actuall adultery yet the Lord vnder this one word vnderstandeth all sinnes which pollute a man in that kinde of vncleannesse all the causes and effects of that vncleannesse Secondly all precepts affirmatiue include their negatiue and the negatiue their affirmatiue Where God forbids adultry hee commands chastitie and to keepe our vessels in sanctification and holinesse Thirdly the decalouge is no otherwise to bee vnderstood then as the best interpreters the holy Prophets and Apostles haue opened it and taught it in their time Fourthly these ten Lawes must bee vnto vs as ten speciall rules by which we must trie euer all the thoughts of our hearts words of our mouth and actions of our life Fiftly the first table concernes and containes all our immediate seruice and worship of God the second our duties vnto men Amor Dei amorem proximi generat The first is of greater excellencie for that the loue of God is the onely fountaine of our loue to men Sixtly that euery one of these ten Lawes may haue the deepe impressions in thine heart euer set beefore thee the nature greatnesse and authoritie of the Law giuen that so thou maist rightly conceiue of the excellencie of this Law Seauenthly he that will practise the holy and good things commaunded in this Law must first renounce and forsake the euill things forbidden in this Law Psal 37. Tit. 2.10.11 Hee that will know practise one must know and keepe all Eightly the righteous man respecteth not one Table and forgets the other but none fully respecteth all these commandements of God Psal 119.6 Quest 48. What diuisions and parts are to be considered in the decalouge Ans First the decalouge is diuided into two parts or two tables This diuision is manifestly allowed of God Ex. 34.4 Deut. 4.13 10.43 and Mat. 22.37 The second diuision is into ten parts or precepts and this also is Gods owne diuision Deut. 10.3.4 and 4.13 Then hee
that is for the wizards the second the kings the third the Souldiers Diodor. Sicul. lib. 2. cap. 3 Quest 65. But it is hard to know a witch few as yet of the learned can define a witch and therefore it is a hard iudgement to condemne all for witches that men call wise men and wise women Exod. 22. Deut. Ans First the Lord making a Law against witchcraft as well as against adultery and punishing both with death thought it not so hard to finde out these sinners in all ages of the world Secondly againe repeating his Law and making it more plaine vnto vs Deut. 18.10.11 ver hee chargeth them that if they found any making profession or practising in any of the kindes of witchcraft there specified a regarder of times a marker of the flying of foules a Sorcerer c. hee should bee reputed a witch or a wizard and suffer for his profession albeit his secret practises with Sathan were neuer knowen to any man Thirdly If witches and wizards being sought after could bee knowne after inquisition in Samuels times much more in our time because of the great light of the Gospell to discouer them but wee read that the inquisitors of those times found them and swept the Land neere hand cleane of them 1. Sam. 28.12 therefore they may in like manner bee discouered in our time Fourthly againe the works of the flesh are manifest not hard to bee discerned Gal. 5.22 witchcraft is one of the works of the flesh and it is not so strange and hard to bee discerned Quest 66. I graunt a witch may bee discerned and discouered but it is hard for euery man to know them Ans Not so a man of meane gifts assisted by Gods holy word and spirit may soone discouer them If it were not so it were hard for the Lord to make a law against such adding a fearefull commination against them Leu. 20.6.27 The Lords meaning is if any were knowen by profession or practise as wee see to this day there are not a few to be addicted to any of those forbidden faculties Deut. 18.10 that then no man presume to consult with such for any cause whatsoeuer Quest 67. Now proceede to the fourth sinne forbidden vs in this Law Ans Infidelitie and distrust in God bee here forbidden and condemned as great enemies to Gods holy worship and seruice An vnbeleeuing heart is a hart which doth refuse to heare to beleeue and to obey the holy written word of God this heart euery man hath by nature Gen. 6.4.5.6 Ier. 17.9 but their vnbeleefe is far greater which haue receiued some light and tast of the good word of God and yet after this refuse to beleeue Signes of the heart possest with vnbeleefe are these First some secret signes bee these first to loue and like to reioyce to heare and speake more of the creatures then of the creator and his word as of riches Mat. 6.24 pleasures Luke 8.14 bellicheere Phil. 3.19 children parents and parents children Mat. 10.37 c. secondly an vncleane filthy conscience delighting and sleeping in sinne argueth vnbeleefe Secondly more manifest and open signes be these first to reiect the Gospell and to bee vtterly ignorant after the long vse of the meanes 2. Cor. 4.4 secondly to tempt God Reasons to perswade and to preserue vs against vnbeleefe are these First for that vnbeleefe causeth apostacie Heb. 3.12 by faith wee bee knit to God through Iesus Christ Ephe. 3.12 So by vnbeleefe wee fall away from God Iob. 21.14 and 22.21 Secondly a sinne that doth most highly displease God and which hee spares not to plague Num. 14.11 and to punish in his best children Num. 20.12 Thirdly a sinne that binds as it were the hands of Christ and keepes back many blessings from vs. Mar. 6.5 Mat. 17.17 Iohn 20.27 Fourthly the very great roote of all sinne is vnbeleefe the first sinne of our first parents Gen. 3.2.3.4 and a strong bar to keep vs from the euerlasting rest Heb. 3. and 4. Chap. Luke 12.4 Reue. 21.7 Fiftly as men suffer their hearts to grow in vnbeleefe or their hearts to bee possest with this sinne so they grow daily in the contempt of God hardnesse of heart and carnall securitie Quest 68. Thus farre then hauing heard of the obedience and disobedience of this first law let vs see what vse may bee made of this Of the vse of the first Commandement manner how wee are to apply our selues for our examination therby first to humble and to reclaime the man without a Eph. 2 12. Christ secondly to confirme and to direct the b Rom. 8.1 2. Cor. 13.5 man in Christ that is euery liuing member of Iesus Christ Ans First let the man without Christ or the deformed Adam set before him this Law as his iudge to pronounce the true sentence of iustice against him on this manner The spirit of God the best expounder of this Law by his Prophet Moses and the Apostle Paul saith that they be accursed that continue not in all things written in this law to doe them c The man vnrepentant in this wise 1. By the curse is meant the euerlasting maledict wrath of God 2. The Lord requires doing 3. All. 4. Cōtinually But I am so far from doing all that I haue done nothing that is heere commanded Nay I haue done some of the clean contrary euils heere forbidden and that continually from my youth vp vnto this present time as may apppeare if being arraigned and examined in the presence of God according to this Law my conscience must plead guiltie to all the parts and branches of this first Law of God First the Lord requires knowledge in all his seruants that they may loue him and feare him c. But I haue not knowen him by his word and but darkly by his works Nay what is worse I haue in heart most affected ignorance I haue thought often that there is no God I am ready to worship any false God and to bee of any religion witn any Prince in any nation vnder heauen as may best serue for my present peace and libertie on earth And I haue thought it good wisdome for ease in troubles to seeke to all witches and wizards and if need were for my further good to worship the Diuell himselfe in this blindnesse and vnbeleefe haue I liued and therefore my conscience cries guiltie and by this light which God here sets before me I must confesse that I am iustly accursed and vnder the most fearefull condemnation of God to bee tormented in hell for euermore Secondly let the man in Christ The man repentant in this wise or now desiring to bee in Christ set this glasse before him on this manner First set against the curse of the Law that most sweet and comfortable promise of the Gospell Rom. 8.1 There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the
and dutie Psal 50.14.15 Rom. 12.11.12 2. Gods promise Secondly God promiseth many rich graces and blessings to those which worship him in spirit and truth Psal 50.14 Luke 11.10 Mat. 7. Thirdly he assureth vs that the spirit of prayer is a singular testimonie of the spirit of grace and of the spirit of adoption Rom. 8.14.15 Act. 9.14 1. Cor. 1.2 Zac. 12.10.11 for the wicked cannot pray Psal 14.3.4 Fourthly 4. A weapon against the Diuell there is no one better weapon against the fiery darts of the Diuell Ephe. 6.18 Iames. 4.7 Fiftly examples our Lord and Sauiour Christ spent whole nights or a great part of the night in prayer 5. Examples Luke 21.27 Daniell three weekes Chap. 9. and Nehemias continued a great part of the yeere in fasting and prayer for Gods Church and people Nehem. 1. and 2. Chapters Sixtly 6. A familiar talk with God prayer is a familiar talke with God beefore the throne of grace where wee are promised if wee come in the faith of Christ wee shall finde mercie and grace to help in time of neede Heb. 4.16 Eph. 3.12 Seauenthly euer set before thine eyes 7. Effect Saint Iames putteth vs in minde of this argument chap. 5. ver 17. how greatly the prayers of the faithfull haue preuailed with the Lord in all ages Moses cryeth vnto God against Egipt Exod. 14.15 God gaue then a strange deliuerance against Amalceh so long as hee fainted not in prayer Israel preuailed Exod. 17.11 Againe when Gods wrath was ready to breake forth to consume all the congregation for Idolatrie by prayer it was quenched and restrained Exod. 32.10 saying now let me alone that my wrath may wax hoat for I will consume them Iosh 7.8 1. Sam. 12. Ezra 9. Nehem. 1.2.9 When Aoron stood praying beetweene the liuing and the dead the plague ceased Num. 16.48 So wee reade of the prayers of Ioshua Samuell Dauid Elias Ezra Nehemias Daniell and other Prophets But it may be obiected we cannot so preuaile with God as those holy men did Iames. 5.17 Ans Saint Iames answereth that Elias was a man subiect to like passions as wee are and the Apostle Paul Act 14.15 wee bee men subiect to the like passions as yee bee Now concerning the rules of Gods word in this forme of Gods holy worship they are these following 1. Person in grace First the person which will haue his prayers accepted of God must first see that himselfe be in fauour and grace with God by faith in Iesus Christ for a polluted person which hath a polluted soule and conscience Act. 15 9. defiles the most holy exercises of religion Tit. 1.15.16 Hag. 2.13.14 for faith grounded vpon the word of promise is the mother of all prayers which haue acceptation with God Iame. 1.6.7 2. A righteous man Secondly hee that will bee heard of God in prayer and preuaile with him for graces desired must bee a righteous man Psal 14 4. one that worketh righteousnesse Iames. 5.16 for the contrary it is written God heareth not sinners Iohn 9.31 and againe Pro. 28.9 hee that turneth away his eare from hearing the Law euen his prayer is abhominable Thirdly God doth not onely require in this worship that a man bee in grace with him through Christ and righteous in life but also that when soeuer hee speaks vnto him hee come with a renued repentance and put vp euery petition and request in faith for a man may bee a faithfull person generally and yet an vnbeleeuer in particular as the disciples Mat. 17. Abraham Gen. 12. Zachary Luke 1. as Iames. 5.15 The prayer of faith shall saue the sick Rom. 14.23 Mar. 11.24 Mat. 9.22.28 that is if the godly ministers and brethren carry with them a holy perswasion that through Iesus Christ their prayers shall gaine mercies and blessings for the sicke they shall bee heard and the weake shall bee comforted for euery request must bee in faith for no thing can please God without faith Rom. 14.23 Heb. 11.6 and no prayer is to bee offered vnto God without the mediator Iesus Christ 4. Euery petion must bee grounded on some promise Fourthly the Lord also requires of vs in his word that wee make no requests nor put vp any petition vnto him for any thing whereof we haue no expresse promise in his word This Saint Iohn teacheth vs. 1. Iohn 5.14.15 And this is the assurance that wee haue in him that if wee aske of him according to his will he heareth vs and if we know that hee heareth vs whatsoeuer wee aske we know that we haue the petitions that we haue desired of him Fiftly in euery petition wee make vnto God 5. We must expresse two things in prayer wee must expresse two things first a sense and feeling of our wants and this will cause our prayer to bee feruent Iames. 5.16 The prayer of a righteous man auayleth much if it bee feruent Secondly a desire to obtaine of him that grace whereof wee stand in neede Heb. 4.16 Sixtly 6. To auoid battologies many words in prayer when wee speake vnto God wee must not vse any long continued speach rashnesse nor many words for this he speaketh in a speciall charge concerning this Be not rash in thy mouth nor let thine heart bee hastie to vtter any thing before God for God is in the heauens and thou art on the earth therefore let thy words be few Ecclesi 5.2 and Christ speaketh thus When thou prayest vse no vaine repetition as the heathen for they thinke to bee heard for their much babling bee yee not like them therefore for your heauenly father knoweth whereof ye haue neede before ye aske of him Mat. 6.7.8 and thus the Apostle biddeth vs pray continually 1. Thess 5.17 the Lords meaning is not that wee should euer bee in lip-labour and omit all other duties but that beside our morning and euening sacrifice we should at all times and in all occasions commend in our spirits the desires of our hearts our words and workes vnto God in the name of Iesus Christ Seauenthly 7. The afflicted minde praies best euen thē often when he thinks his praiers bee reiected wee must not in passions of minde desist or be weary but seeke the Lord and thinke vpon him the more wee bee troubled yea albeit wee pray long yet hee still fils our spirits with anguish yea albeit wee bee so buffeted and astonished that we cannot speake Psal 77.2.3.4.5 notwithstanding I say all this affliction and trouble wee must neither bee perswaded that wee doe not pray nor that God regardeth vs not for it is an imposture of Sathan and an error of conscience for the spirit of prayer euen in these afflictions helpeth our infirmities for wee know not what to pray as we ought when wee seeme to pray best to our owne liking but the Spirit it selfe makes request for vs with sighes and grones which cannot bee expressed Rom.
8.26 Eightly meditation is a necessary companion of all holy exercises 8. Meditation with prayer and specially of prayer it serues well to prepare vs before wee talk with God Eccles 4.17 and in griefes of minde holy men haue euer mixt their prayers with meditations as Psal 119. and Psal 77. the Prophet speaketh of himselfe that after much mourning and calling vpon God hee commined with his owne heart and his spirit searched diligently 9. Time and place of praier Ninthly the true worshippers must also haue speciall regard of place and time of prayer for the Lord hath giuen rules for both albeit wee bee not tyed as the Iewes were to haue respect to Ierusalem for sacrifices but yet wee may at all times and in all places call vpon God lifting vp pure hearts without wrath or doubting yet for our priuate prayers Christ his charge is that wee poure them beefore our heauenly father in secret Mat. 6.7 and this was his owne practise Luke 6.12 and 21.27 Publike prayers require a publike assembly and meeting of Gods people into one congregation and this hath a speciall promise of Christ Mat. 18.20 where two or three that is a small number are gathered together in my name there am I in the middest of them The godly mourned much for their absence from these holy meetings Psal 84.42.43 Time Againe for time the Godly are to diuide their times so wisely that they forget not their times appointed for this exercise Dauid compounded with himselfe to speak vnto God three times in the day morning euening and at noone tyme will I pray and make a noyse So did Daniell Chap. 6.10 The morning is most fit for this seruice and God requires euer that wee consecrate vnto him the first fruits of the day Psal 5.3 1. Sam. 1.19 10 Gesture in prayer Tenthly The gestures of the Saints in prayers are to be obserued for our direction for they vse that forme which may best serue the time and place and to stir vp their harts and affections vnto prayer Moses prayed kneeling and lifting vp his hands and when hee was weary he sate downe and prayed still lifting vp his hands vnto God Exod. 17.10.11 Salomon prayed standing and stretching out his hands towards heauen 1. King 8.22 Ezra fell vpon his knees and spred out his hands vnto the Lord God Chap. 9.5 Nehemias sate downe and wept and prayed vnto God chap. 1.4 Hezechiah lying on his sicke bed turned his face to the wall and prayed 2. King 20.2 Daniell kneeled on his knees three times in the day Our Sauiour fell vpon his face and prayed Mat 26.39 Dauid sighed often and wept much in his prayers vnto God Psal 6.9.10 and 22.1.2 and 77.2.3.4 Eleauenthly 11. Thanksgiuing in prayer as wee must bee mindefull to call for our wants so must wee neuer forget in this holy worship to giue thanks for benefits receiued both to preuent the vntowardnesse of nature which is so vnwilling to this we will pray often for a thing but hardly giue thanks once as also to shame our selues the more if happely wee grow negligent herein For such is the corruption of our nature that some little griefe of an euill present for the which wee can with many sighes and grones call vpon God takes away from vs all the remembrance of former benefits and so all thankfulnes for them But wee see the godly when they pray most earnestly for that they desire they giue most humble and harty thanks for benefits receiued first it hath beene the order of the Church to begin and end their exercises with prayses secondly this exercise shall continue when all other shall cease thirdly in ciuill matters either by naturall Logick or cunning Rhetorick we haue learned to begin a new sute with a thankfull commemoration of the old this we must not forget in prayer hauing examples in Dauid with others Psal 107.118 First publike Exod. 15. Deut. 32. 2. Chro. 20.26 Secondly priuate Gen. 32.10 Es 38. Psal 103. 1. Cor. 10.31 1. Thes 5. Col. 3. what so euer yee doe in word or deede Twelftly our last care must bee in this seruice as wee bee iustly occasioned publikely and priuately to giue an edge and wings vnto our prayers by the exercise of fasting which is not a vertue but a step to vertue yeelding a daily help to prayer for this cause we read often of this staffe of prayer in the practise of the Prophets of God 12. Fasting Apostles of Christ Daniel prayed and fasted Chap. 9.1.2 Dauid fasted and prayed 1. Sam. 12.16 Anna fasted and prayed Luke 2.37 Our Sauiour fasted and prayed Mat. 4. The Apostles fasted and prayed Act. 14.23 Such then as bee ignorant of this holy exercise or hauing knowledge vse it not follow not the holy presidents which God hath left vs in his word for instruction and imitation Quest 77. The fourth speciall forme of Gods worship is the administration and participation of the holy Sacraments what rules bee giuen concerning this forme 1. God himselfe hath ordained his Sacraments in these visible formes Ans First that euer wee consider how God hath ordained his Sacraments by a speciall expresse charge in his written word to be ministred in certaine knowne visible signes and to bee continued in that forme and manner hee hath prescribed in his Church to the worlds end 2. A speciall promise of grace added to the visible element action Secondly wee are bound to consider here how God hath to annexed to the outward element and action a special promise of grace in Christ and hath commanded these externall meanes by them to apply and to seale vnto the hearts of all true beeleeuers all his blessed promises and rich mercies in Iesus Christ 3. Consider rightly of all Sacramentall phrases Thirdly wee must endeauour to vnderstand wisely all the Sacramentall phrases that wee may rightly discerne beetweene the signes and the thing signified as where the Lord cals circumcision the couenant Gen. 17. the lambe the Pasouer Exod. 12. the bread the body of Christ 1. Cor. 11.23 Baptisme our regeneration Act. 3. Wee must aduisedly consider how the holy Ghost vseth this manner of speaking first to lift vp our hearts and eyes that we fixe them not on the externall elements buâ— consider of them as of diuine misteries and pledges of inuisible graces secondly for that they carry with them in veritie and truth by the work of the holy Ghost vnto the true hearted beleeuer all the good things which are offered and sealed by them Fourthly 4. The Ministers of Christ must take heed they doe not prophane his holinesse in the administration of these diuine misteries Leu. 10.3 Num. 10.12 here Gods ministers must consider albeit the substance of the Sacraments doth not depend vpon their worthinesse or vnworthinesse that they bee in grace with God through Iesus Christ for otherwise they greatly hurt themselues and hinder others as much as in
these nations neither make mention of the name of their Gods nor cause to sweare by them neither serue them nor bow vnto them but stick fast vnto the Lord your God And Zephaniah 1.5 I will root of the remnant of Baal and them that sweare by the Lord and sweare by Malcham Psal 16. Quest 89. What can you say against this common practise of swearing Ans First wee say it is the charge of our Lord and master Iesus Christ interpreting this Law purposelie against the false glosse of the Iewish rabbines Mat. 5. that wee sweare not at all by the creatures nor rashlie and without iust cause by the Creator and that if wee passe yea and nay a simple deniall or affirmation whatsoeuer is more in our ordinarie speach in anger or mirth in contracts or conference proceeds from Sathan Secondlie the spirit of Christ in other Scriptures warnes often against this sinne Iames. 5.12 By Saint Iames hee assureth vs these sinnes are bound vp vnder wrath and condemnation and he chargeth vs to haue a most speciall regard against swearing By the Preacher Chap. 9.2 hee makes these two flat contrarie to sweare vainelie and to feare an oath The Turks sweare not but beâ—ng occasioned by great necessity If there bee any idle swearer among theÌ„ hee is not admitted for any place of gouernement of what conditioÌ„ soeuer he be in coÌ„mon wealth Guliel Tripoli by the Prophet Ier. 12.16 hee crieth against false Prophets which taught the people to sweare by Baal and Chap 5.7 against the whole Church for this sinne saying How should I spare thee for this thy children haue forsaken mee and sworne by them that are no Gods And by his lawes Deut. 28.58 Leu. 24.14.15 In the blinde time of Poperie in this land King Henry 5. made these good orders against this sinne If a Duke did sweare hee paid the poore fortie shillings If a Lord or Baron twentie shillings If a Knight or Esquier he paid tenne shillings If a Yeoman fortie pence If a page he was beaten naked with a whip Thirdlie I say that to sweare is to call him or that wee sweare by as a witnesse of the truth of our speech and action and to plague vs if we forsweare for our periurie Now the Lord alone is the searcher of all hearts and can alone finde out and reuenge periurie therefore is hee greatly dishonored and blasphemed when wee ascribe this power and honour to the creatures Now neither gouernours nor Prelates nor preachers feare any kind of oath Conci Carth. 4. ca. 16. Si clericus iurauerit excoÌ„muniretur et deponatur Lastly by the testimonie of the good martyr of God master Hooper hee speaketh in these words if common swearers be suffered to sweare without punishment the sin is so abhominable that assuredly the Maiestrates and whole common wealth are like in time to smart for it Such as honour God shall bee honoured and such as despise him shall bee dishonoured 1. Sam. 2.30 Quest 90. What is the second sinne here condemned Periurie Ans Periurie or forswearing and this sinne Gods holie veritie describes to bee the abuse or prophanation of the name of God for the confirmation of a lie Leu. 19.12 Mat. 5.33 This sinner will either make the Lord blind and weake and easie to bee deceiued or to testifie and approue an vntruth Iosh 7.9 For this cause Achan is warned by Ioshua beefore his death to giue glorie vnto God in the confession of the truth and not by periurie and wicked swearing to stane his holie name with a lye How many sins in periury In the sinne of periurie I find these foule and grose sinnes bred as in a monstrous bellie the first is a lie which is a false speech vttered purposely to deceiue and this proceedes from the Diuell Iohn 8.44 The second sinne here is an impious inuocation of God to testifie and approue a lie The third euill in periurie is a prophane contempt of Gods threatning wherein he auoucheth that hee will fearfully plague all periured persons Lastlie this sinner is a great plague to the common wealth and all humaine societies for what contracts and bands of loue can there bee among men where faith and truth are buried for a holy oath which this sinner prophaneth and scorneth is the last refuge among gods people to end all controuersies Heb. 6.16 Arguments against periury More arguments against this great and fearefull sinne may bee these following First 1. Gods threatnings the spirit of God speaking in the Scriptures threatneth often these men saying by his Prophet Zachr 5.3.4 The curse of the Lord of hostes shall enter into the house of the theefe and into the house of him that falsely sweareth by my name and it shall remaine in the midst of his house and shall consume it with the timber thereof and stones thereof And againe 1. Ch. 8.17 Let none of you imagine euill in his heart against his neighbour and loue no false oath And by his Prophet Dauid Psal 5.6 Thou shalt destroy them that speake lyes the Lord will abhor the bloody and deceitfull man Secondly 2. An example of Gods wrath for periurie hee plagueth this sinne in Dauids time with three yeeres famine on that land for that Ioshuas oath was not kept with the Gibeonites and when the seauen sonnes of Saul for violating that holy oath were executed it is said that God was appeased with the Land 2. Sam. 21.1.2.14 ver Thirdlie the very Gentiles did greatly abhorre this sinne 3. The Gentiles did abhor periurie as wee may see in the King of Babilon who put out the eies of Zedekiah for the breach of his oath made vnto him 2. Chron. 36.12.13 2. King 25.6 Fourthly the Christian Emperours cut of the tongues of periured persons and other nations puld them out at their necks Lastlie the Lords charge vnto these sinners was 5. The publike repentance of a periured person that they must testifie their humiliation to the Church as in that act of restitution by a publike confession with signes of their vnfained sorrow for this sin and they must prouide their sacrifice which must bee offered for them by the Priests with the prayers of the Church that God may bee reconciled with them in Iesus Christ Leu. 6.3 and 5. Chap. ver 4.5.6.7 Quest 91. What is the third sinne here condemned Ans In the third place wee may adde these sinnes Exorcismes adiurations by exorcismes and consecrations in the Popish Masse holy water coniurations and charmes in the profession and practise of witchcraft for by these the great name of God is greatly prophaned for coniurations and charmes can not bee practised without Scriptures Pater-nosters Aues and Creedes and such like good words First for exorcismes wee see in the practise of those stories Act. 19.13 the name of our Lord Iesus prophaned for Luke saith That certaine vagabond Iewes exorcistes tooke in hand to name ouer
forth thou murtherer and sonne of Belial And of Goliah it is said that hee cursed Dauid by his Gods 1. Sam. 17.43 This sinne is committed in sundry formes of diuellish imprecations in our times by Godlesse and vnbeleeuing people as these following and such like Sundrie forme of diuellish imprecations God damne me body and soule if this or that bee so The Lord confound mee body and soule If I did this thing I pray God I may neuer stirre from this place if I haue said or done this thing I pray God this bread may bee my last if I did so And against other men they send forth these and the like hellish speaches The Diuell take thee and such as thou art Goe thy way the Diuell goe with thee Obiect But holy men haue now and then desired a curse from God on their enemies as Elisha against the men of Bethell and their children for mocking him He cursed them in the name of the Lord and his curse tooke effect on them for fortie two children of the Idolatrous people were deuoured of Beares 2. King 2.24.25 And Dauid prayeth often against his enemies wishing many euils to fall vpon them Psal 69.22.23.24 and Noah pronounced a curse on his son Cham. Gen. 9.25 Ans The Answere is this first wee must note with what spirit and affection they doe so curse their enemies Secondly how their enemies are Gods enemies and the great enemies of his Church and so they respect not their owne priuate iniuries but Gods glory and the good of his Church Thirdly this they doe by the extraordinarie motion of the spirit Fourthly wee haue an expresse charge on the contrary to blesse and pray for our very enemies Mat. 5.44 and to curse and blaspheme no man Rom. 12.14 Tit. 3.2 Againe many men greatly feare the curses of the impious stand in great doubt how to answer them Learne of Dauid what to doe in this case First giue the wicked none occasion to curse thee or to blaspheme God for thy sinne Secondly answere him not but passe by him in silence Thirdly be well assured that God hath let Sathan loose by him stirs vp Shemei to curse thee for thy further humiliation Fourthly and lastly be well assured in thine heart that as the sparrow by fleeing and the swallow by fleeing escape so the curse that is causelesse shall not come Prou. 26.2 Quest 94. The Lord speakes vnto vs not onely by his word but also by his iudgements and by his workes and is not the prophane contempt and abuse of these here condemned Psal 19.1 Ans No doubt for all his works declare and set forth his power his prouidence greatnesse goodnesse wisedome iustice and mercie and so they manifest vnto men the excellencie of his name Psal 145.8.9.10 All thy workes praise thee O Lord and thy Saints blesse thee They shew the glory of thy kingdome and speake of thy power to cause his power to bee knowne to the sonnes of men and the glorious renowne of his kingdome Wee heare him in his word we see him in his works Psal 78.7.8 wee feele him in his iudgements wee tast him in his creatures euery day now to speake of any of these or to vse them without feeling without faith without reuerence without feare without thanksgiuing is a great prophanation of the holy name of God The second part of the third Law Quest 95. Wee haue heard what speciall sinnes God condemns in this Law now let vs heare what speciall duties hee doth commaund Ans First the Lord here requireth at our hands to reproue and correct and to punish all the former sinnes and sinners by whom his great name is dishonoured according to the power place and calling which the Lord hath giuen vs. If the Maiestrate do not correct and redresse these enormities in the common wealth 1. Sam. 2.23.24.25 if the ministers doe not rebuke these men sharply Tit. 1. Cha. ver 13. The cause of the comtempt of Magistrates and Ministers with all authority 2. Chap. ver 15. then doe they honor the wicked aboue the Lord. 2. Sam. 2.19 and they shall be dishonoured before the people For the truth of God abideth for euer Them that honour mee I will honour and they that despise mee shall be despised 1. Sam. 2.30 and the same is said against the Priests in Malach. 2.8.9 Yee caused many to stumble or fall against the Law yee haue broken the couenant of Leui saith the Lood of hosts Therefore haue I made you also to be despised and vile before all the people because ye kept not my wayes but haue beene partiall in the Law Quest 96. To passe ouer the duties of Maiestrates and Ministers I pray you let vs heare at large what you can say of the duties of all priuate men in priuate admonition and Christian reproofe See the booke of houshold gouernment Aug. Corpore stetisti animo fugisti fugisti quia tacuisti tacuisti quia timuisti nam fuga animae timor est and how they bee to proceede to priuate chasticement in families that the great name of God bee not blasphemed Ans It is very manifest that the Lord threatneth great wrath as against all sinnes so specially these grose sins wherby his great name is so dishonoured The priuate man must dye before God is guiltie of the same sinne which doth not reueale a blasphemie how much more the magistrate not punishing and the Minister not reprouing these sinners Leu. Chap. 5. ver 1. But to proceed to answere of this most christian dutie of priuate admoninion the first Law and great charge of God concerning it is written Leu. 19.17 Thou shalt not hate thy brother in thine heart but reproue thy neighbour freely or plainely and suffer him not to sinne or let not his sinne rest vpon him Here first consider and obserue the occasion of these words in the former verse immediately going beefore for there wee haue two Lawes the first is concerning our brothers good name that wee neuer impaire it by walking about marchandizing of tales against it The second is touching his life that wee neuer consent in any place or time to hurt the same Then hee addeth this law as apointing a speciall remedie and preseruatiue against all such euills In these words generally wee are to consider First the charge of God concerning this dutie where note first whom to reproue a brother no stranger secondly the forme freely and plainely Secondly the confirmation of the charge first to omit this dutie is an argument of deadly hatred thou shalt not hate him in thine heart secondly to omit this dutie is to leaue our brother in a most lamentable estate for so his sinne will rest vpon him or hee will lye and it may be die in his sinne First of the dutie here commaunded next of the motiues annexed to practise the same First of this dutie the spirit of God speaketh often giuing vs speciall rules
He lift vp his eyes and looked and lo three men stood by him and when he saw them he ran to meet them from the tent doore and bowed himselfe to the ground This Salomon a King performeth to his mother 1. King 2.19 Bathshebah went vnto the King to speak vnto him for Adonijah And the King rose to meet her and bowed himselfe vnto her Thirdly to vncouer the head beefore the auncient 1. Cor. 11.9.10 Fourthly to bow the knee before them for so doth Salomon to his mother and Abraham to the Angels supposing they were but men Fiftly to giue them the better place in all meetings for this the Apostle teacheth Rom. 12.10 Luke 14.7.8.9.10.11 In giuing honour go one before another Eph. 5.21 Submit your selues one to another in the feare of God And this wee see practised by Salomon 1. King 2.19 He caused a seat to be set for the Kings mother and she sate at his right hand And this reuerend regard of superioritie was in Ioseph and his brethren the Patriarches in Egipt to the great admiration of the Egiptians Gen. 43.33 Ioseph sate by himselfe and they sate before him the eldest according to his age and the youngest according to his youth and the Egiptians marueled among themselues Sixtly to giue the elder the first place of speaking So doth Elihu teach by his owne example Iob. 32.6 I am yong in years and ye are auncient therefore I doubted and was afraid to shew mine opinion and ver 16. he addeth When I had waited for they spake not but stood still and answered no more then answered I in my turne Seauenthly to giue titles to all persons according to their place of honour to the honourable of reuerence to the reuerend 1. Pet. 3.6 Sarah obayed Abraham and called him Lord. 1. Sam. 1.14 Annah answered Eli saying nay my Lord I am a woman troubled in spirit Eightly to honour them for their calling and office for wee are bound in conscience to performe these duties and not for ciuilitie or manners sake Ninthly to obey them in all things which they command vs according to the diuine rules of pietie and iustice Tenthly with thankfulnesse and with cheerefulnesse and diligence in all seruice all which points we may obserue in Eleazar that faithfull seruant of Abraham Gen. 24. chap. Quest 110. And what be the duties common to all superiours Iob. 31.13 2. King 5.13 Ans First to loue and tender the state and welfare of their inferiours as the naturall Parents doe their naturall children Tit. 2.2 Heb. 12 1.13.7.6.12 1. Pet. 5.3 1. Pet 3 1.2.3 Secondly to bee examples of all pietie sobrietie and iustice and to goe euer beefore them as good presidents for their imitation in all the holy exercises of religion that they may say with Iob. chap. 29.8 The young men saw me and hid themselues and the aged arose and stood vp Quest 111. What bee the generall sinnes of inferiours against superiours and of superiours to their inferiours Ans The common sinnes of inferiours be these First to hate them for their calling as a number of popish protestants or carnall Gospellers doe the ministers of the Gospell for their calling sake Secondly to ascribe vnto them more honour then is due vnto them as the people did to Herod after his glorious Oration they shouted crying The voice of God and not of man Act. 12.21.22 Thirdly to aggrauate and to discouer their infirmities and weakenesse as Cham did to his father Noah Gen. 9.22 Fourthly to flatter them in their sinnes as the young Sycophants did Rehoboam whose counsell hee followed to his ruine 1. King 12.14.15 or not to admonish them in loue if need require The common sinnes of Superiours bee these First to neglect their duties to their inferiours which concerne either their soules or bodies their welfare in this life and their saluation in the life to come Secondly not to correct the lesser sinnes by admonitions and censures nor the greater by more speciall chasticements Quest 112. Now let vs come to the speciall duties of superiours and inferiours in the priuate familie and first of parents and children Ans First the first dutie following the order of nature is of the mother that with all care and conscience shee indeuour the preseruation of the life of her childe euen from the first conception in her wombe albeit shee endure many sorrowes as Gods speciall chasticements for her good till it bee borne and come to yeares of strength A barren wombe better then a barren brest Wherefore here a speciall dutie lying on the mother is the nourishing of her owne children with her owne brests if the Lord shall graunt her that good blessing first for that the holy Ghost accounts this one good note of a Godly matrone 1. Tim. 5.10 She is well reported of for good works next is added if she haue nourished her children Secondly the examples of holy women must bee followed whose daughters religious mothers are said to bee when they doe well and doe performe duties 1. Pet. 3.6 But Sarah gaue suck to her owne sonne Isaach Gen. 21.7 albeit shee had many women in her family which might haue eased her of that dutie The like wee read of that godly woman Annah the mother of Samuel 1. Sam. 1.29 And of the blessed Virgin Mary the mother of Christ Luke 2.12 Instruction is required also in the mother 2. Tim. 1.5 3.15 This then ought religious Matrons to respect carefully and the rather for that this is the principall dutie that God requires at their hands when hee saith 1. Tim. 2.15 Notwithstanding all their sinnes through bearing of children they shall be saued if they continue in faith and loue and holinesse with modestie Foure pearles to adorne godly Matrons A second dutie which specially concernes the husband as head is to prouide for the family for the maintenance of wife and children 1. Tim. 5.8 If there be any that prouideth not for his owne and namely for them of his houshold he denieth the faith and is worse then an Infidell This care and conscience we finde in Iacob when hee answereth Laban of his faithfull seruice hee addeth these words I haue serued thee long and thou art become rich through my diligence and faithfulnes now when shall I trauell for mine owne house also Gen. 30. ver 30. A third dutie common to both Parents is this to catechize instruct and to bring vp their children in the instruction and information of the Lord. That this dutie concernes father and mother ioyntly appeares Prou. 30.17 Againe the charge of God is great and to bee considered Deu. 4.9 Take heed vnto thy selfe and keepe thy soule diligently that thou forget not the things which thine eyes haue seene and that they depart not out of thine heart all the dayes of thy life but teach them thy sonnes and thy sonnes sonnes Deu. 6.6 These words which I command thee this day shall be in thine
they may not harbour slanderers lyers nor the marchants of tales to infect and poyson the Familie Fiftly they must proceed to chasticement of their Seruants euermore with mercy in the one hand and iudgement in the other First they must passe by and couer many faults in good Seruants Eccles 7.23 Giue not thine heart to all the words that men speake least thou heare thy seruant curse thee for oftentimes also thine heart knoweth that thou hast spoken euill of others Secondly punish the lesser faults with admonitions Prou. 17.10 A reproofe entreth more into him that hath vnderstanding then an hundreth stripes into a foole Thirdly greater sinnes must bee cured with chasticements and corrections for so the holy Ghost warneth Prou. 29.19 An euill Seruant will not be chastised with words he must haue stripes if his offence so require Of this Seruant speakes the Son of Sirach in these words Cha. 33.23 The foder the whip and the burthen belong to the Asse and meate and correction and work to the Seruant And againe Chap. 42.5 Be not ashamed saith he to beate an euill Seruant to the bloud But here proceed with iudgement first inquire the truth diligently secondly shew the danger and greatnesse of the sinne committed by the Scripture thirdly if teares promise any hope of vnfained repentance twise or thrise spare and forbeare stripes then proceed with moderation Fourthly and lastly if neither admonition nor correction cause repentance and amendment expulsion is the highest degree in houshold discipline let not the proud and incorrigible sinner abide in thine house Psal 101. ver 5. for this forme of gouernment and practise of houshold discipline we haue an example in Plilemon and Onesimus Epistle of Paul to Philemon Sinnes of Maisters and Gouernours of Families are these First to tyrrannize ouer their Seruants As Spaniards vse Gally-slaues and the poore Indians and to oppresse them with labour and cruell vsage as Pharao did the poore Israelites in Egipt Exod. 1. and 2. chap. Secondly to suffer them to lye and liue in their blindnes and ignorance without any knowledge of God and their saluation respecting onely their bodies as men doe horses for their ordinarie labour little or nothing regarding their soules 1. Pet. 3.7 when they starue and perish euerlastingly Not considering that their Seruants as well as they are ioynt-heires with them of the same grace of life Quest 116 And what bee the duties of Seruants to their Maisters and the contrary sinnes forbidden in this Law Ans First the duties of Seruants to their Maisters are these following The first dutie of Seruants is an humble and Christian subiection to their Maisters and Gouernours acknowledgeing their authoritie with all submission of minde in word and gesture desiring to please their Maisters in all things in the Lord. The rule of this is written Tit. 2.9 Let Seruants be subiect to their Maisters and please them in all things the reason is added that they may adorne the doctrine of Christ our Sauiour in all things Such was Eleazar to Abraham Ioseph to Putiphar and Cornelius Seruants Act. 10. Without this humble submission and lowlinesse of minde there is no seruice acceptable to God or men Their second duty is actuall obedience they must not only seeme lowly in minde and louing in word or verball seruice They must bee faithfull also in their worke they must performe that seruice which their Gouernours according to Gods will shall giue them in charge to doe for thus they are commanded Col. 3.22 Seruants be obedient to your Masters according to the flesh in all things fearing god The Seruants which will please Christ in seruing their maisters must well remember these fiue rules The Christian and beleeuing Seruants which please Christ in their seruice must looke well to these notes and rules following First their obedience must bee tempered with feare and trembling Eph. 6.5 not a seruile but a Christian and filiall feare Secondly their obedience must bee in all simplicitie singlenesse and truth of heart voide of all fraud and colours as if their seruice were done immediately vnto the Lord Christ Thirdly they must looke that their obedience must bee in faith euer desiring in all their seruice to please Christ Eph. 6. ver 7. Fourthly God requires in their obedience all cheerefulnesse of heart for this will breed in them diligence and painfulnesse without wearinesse and this the Apostle requireth saying with a good will seruing the Lord. Eph. 6.7 Fiftly and lastly faithfulnesse is required in their seruice and this is with all care and conscience to labour in their calling for their Maisters good And this the holy Ghost noteth Tit. 2.10 Let them shew all faithfulnesse that so they may adorne the Gospell of Christ Examples for the practise of these rules are these First that religious seruant in whom Abraham reposed such confidence when hee sent him to prouide a wife for his sonne Isaac Gen. 24. in him wee may obserue many vertues great submission and loue to his maister a religious feare and faith calling vpon God for a blessing on his seruice hee had in hand ver 12. diligence and care ver 32.33 I will not eat till I haue spoken my message faithfulnesse in returning with Rebeckah to his Lord and Maister ver 61.67 Secondly the like vertues we finde in Iacob in all that his long and wearisome seruice vnto Laban twentie yeares simplicitie and singlenesse of heart he was a plaine man Gen. 25.27 a religious feare and faith euer worshipping God and trusting in his prouidence not discontented with his state of his diligence in his seruice thus he testifieth Gen. 31.40 I was in the day consumed with heat and with frost in the night and my sleepe departed from mine eyes For his faithfulnesse thus he speaketh ver 38.39 These twenty yeares haue I beene with thee thy Sheepe and thy Goates haue not * Cast lost their young and the Rams of the flock haue I not eaten The torne I brought it not vnto thee but made it good my selfe at my hands thou didst require it were it stollen by day or by night The like conscience and faithfulnesse shall we finde in Ioseph in all his seruice The third and last dutie and care of Seruants must bee this to submit themselues to rebukes and admonitions and corrections of all their Gouernours with all meekenesse of spirit All obiections of Seruants against their masters are answered in this Scripture 1. they are froward Answ ve 18.2 They are vniust Ans ver 19.20 This is thanks-worthy to suffer such A good Scripture for Seruants to obserue remembring the word which Christ hath sent vs by his holy spirit 1. Pet. 2.13 Submit your selues vnto all manner of ordinance of man for the Lords sake And ver 18. Seruants be subiect to your Maisters with all feare not onely to the good and curteous but also to the froward for this is thanke worthie if a man for
2.11 let not thine heart yeeld but resist the motion and Christ by his grace shall inable thee to ouercome and to kill this enemie Fourthly Be instant in praier when the occasion is offered and cry saying O Lord turne away mine eyes from beholding vanitie Psal 119. Fiftly auoid the occasions following Christ here condemneth the adulterous eye naming this sense for all the rest beecause it is a most stirring and quicke sence and for that by it most commonly Sathan and the world infect the heart with vncleane lusts 1. Iohn 2.17 Saint Iohn knits well three things together The lust of the flesh the lust of the eyes and the pride of life for the lust of the flesh is inflamed by the lust of the eies the common lure of this is the vanitie and pride of life for the Diuell by the world kindles the lust of the eye and this inflames the lust of the heart That the eye is a most dangerous sence both to stirre vp and to feed the vncleane lusts of the heart may appeare by many examples in Gods booke Of Putiphars wife it is said that shee cast her eyes vpon Ioseph and then began to lust after him and to entice him to lye with her Gen. 39.7 And of Dauid it is written 2. Sam. 11.2 that he cast his eies vpon a naked woman Vriahs wife and this inflamed his heart and Gods people were so snared and baited in the first age for it is said of them Gen. 6.2.3 The sonnes of God cast their eyes vpon the daughters of men and saw that they were faire That is the religious in the true Church saw the daughters of Cain in the false Church did please their eyes so they were ouercome with their beautie to breake Gods couenant and to ioyne with them in mariage to their owne destruction This adulterous eye causeth Saint Peter to say of vncleane men that they haue eyes full of adultry 1. Pet. 2.14 Here then are condemned all inticements of the eie which stirre vp the heart to vncleane lusts The most common and dangerous lures of these times are these following First dead pictures of naked men and women the old lures of the Diuell in paganisme Cursed Cham iested at his fathers nakednesse Gen. 9. And so the spirit of whoredome causeth men to delight in that which is one speciall cause of shame and confusion for hee that delights in the effect will delight in the cause and occasion Sinne brought in shame and dishonour vpon vs our weakenesse our shame our frailtie God hath taught vs to couer with our apparell Such then as discouer their nakednesse in part or in whole in liuing bodies or dead pictures follow the old Pagans in practise and set vp banners for whoredome and vncleannes Secondly the second lure is the banner of pride in costly and strange apparell the blessed voyce of God in the scripture condemneth in apparell two things first costlinesse and wasting of our substance on apparell aboue our state wealth place and calling wherein God hath placed vs confer these places 1. Tim. 2.9 with Esa 3. and 1. Pet. 3.2.3 Secondly he condemneth curiositie and vanitie in phantasticall and strange attire for thus the Prophet speaketh Sophonia Chap. 1.8 I will visit the Princes and the kings children Deut. 12.11 Esay 3. 1. Pet. 3.3 1. Tim. 2. â— and all such as are clothed with strange apparell Strange it is that Sathan can make vs so swell in that which ought to be vnto vs a speciall argument of humiliation for sin and shame brought in apparell and this came in to couer both It may well bee called as one saith the badge of our rebellion and the witnesse of our shame That Steward may iustly bee condemned and reiected that wastfully spends his masters goods specially in attiring himselfe to bee short this vanitie in apparell neuer greater then in these times hath euer beene noted an argument of pride idlenesse leuity and disorder in all degrees of men Thirdly our nature if wee knew it hath no need to bee made tame and brought vnder for vncleane spirits to ride vs by painting the face laying out the haire curling painting binding and by strange attires for our very naturall disposition is so prone to all vncleannesse that it is a very madnesse for vs to giue such place to the diuell that his temptations may with more speede and ease bee fastned on vs and thus wittingly and willingly wee hold Sathan the stirrup to our owne destruction Fourthlie and lastly the ages following will assuredly be astonished to see the pictures of pride and vanitie which shal be reserued in our houses for posteritie The third and fourth lure of whoredome and adultry to feede adultrous eyes and cares be stage-plaies and dauncing These vncleane vanities haue many prouocations in them and meanes to fill vnchast eyes and eares full of whordome and adultrie Wee know the voice of him which speaketh euill words corrupt good manners 1. Cor. 15.32.33 Es 22.13 And these vaine pastimes as they bee called are full of vncleane speeches Againe the Lord expessely chargeth vs. Ephe. 5.3.4 That fornication and vncleannesse be not once named among vs as becommeth Saints neither filthinesse nor foolish talking neither iesting which are things vncomely but rather giuing of thanks And againe Eph. 4.29 Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers And what else finde wee in stage-plaies but a continuall breach of these most sacred and holy canons in all vncleane and vnseemely iesting foolish talking whorish gestures rotten and vnsauerie communication so that if men see not these baites of Sathan but will still approue these vncleane cages and nurceries of whordome so contrary to the light of grace so dangerous to Church and common wealth 2. Cor. 4.3.4 it is to bee doubted that such men haue their eies as yet fast bound and can not see the face of God in Iesus Christ nor the bright shining countenance of Christ in the Gospell The Auncients cried out continually in their times against stage-plaies and dauncing They called theaters Venus temples and meanes to pollute all persons and places Of dauncing a August Melius est to to die fodere quam saltare die sabathi one faith better digge all day then daunce on Sonday b Chrisost Instrumenta luxuriae tympana et tripudia laquei sunt et scandala an other thus where wanton and lasciuious dauncing is there the diuell daunceth and againe dauncing is the Diuels gulfe to plunge sinners in sinne at vnawares And againe saith hee piping and dauncing are the instruments of a luxurious life very snares and scandals An other addeth saying c Ambrose De virgin lib. 3. dauncing is fit for adulterous women and not for chast matrones Another writing of d Theophilast Mar. 6. Saltat Diabolus per puellam
among Gods people And thē the poore man maried shal be blessed in the Church of God as well as the rich and as for the most part as daily experience teacheth vs more comforted and blessed in his wife and children Of this point Master * The Martyr Hooper speaks on this manner They be worthely condemned that for pouertie foolish vowes or for easinesse of life refuse matrimonie and tarrie in the present danger of fornication of the concupiscence of the flesh c. Lastly the old Pagan Romaines commended mariage in the poorest Secondly the second barre and preseruatiue of a chast life in temperancie and sobrietie in meates and apparell how profitable this vertue is at all times and how needfull also the religious fast and abstinence is for the humbling of our soules and bodies as often as wee bee called and occasioned hereunto all wise men know and haue euer testified with God and his word in all ages And contrarily how fulnesse of meates and excesse in apparell doe so carry men headlong into all loosenesse that they cannot bee contained by any good meanes within the bounds and lysts of a chast life Thirdly the third barre and preseruatiue of chastitie is prayer This is such a holy worke of the spirit of sanctification in vs as can neuer proceede from vs vnto God nor returne vnto vs with comfort but when the heart is purified by faith and our whole bodie and soule and spirit bee kept as chast vessels of holinesse and honour to serue the liuing God So that prayer preserues chastitie and chastitie fits and helps vs vnto prayer Fourthly the fourth barre of a chast life is the societie and companie of the faithfull This the Apostle sheweth saying flee lusts of youth follow after righteousnes faith 2. Tim. 2.22 loue and peace how this may be done is intimated in these words keepe with them which call on the Lord with a pure heart And of this Salomon speaketh Prou. 13.20 he that walketh with the wise shall be blessed but a companion of fooles shall bee afflicted Of this the Psalmist warneth vs by his owne example Psal 119. saying I am a companion of such as feare the Lord. And wee bee often charged at no hand to conuerse with the wicked Psal 1.1 least we be tainted by them for he that toucheth pitch can not be vndefiled and a speciall prohibition is giuen vs to auoid the cōpanie of all vnclean persons Ep. 5.3.4.5 where the Lord assuring vs that such haue no portion of inheritance with Christ in his kingdome he cōcludeth be not therefore companions with them Fiftly the fift barre and preseruatiue of a chast life is to trauell and labour in a calling allowed of God How dangerous idlenes is pestring the Church and common wealth as with many grose sinnes so with the sins of whoredomes and adulteries in speciall manner was before shewed Contrarily the continuall labour of an honest calling doth so exercise body and minde and the whole man that such men specially hauing tasted of godlinesse and hauing put on Christ can not so easily be baited when occasion is offred neither doe they take such thought as the Idle man for the flesh to fulfill the lusts of it Rom. 13.14 Quest 133. Now proceede to the examination of the Conscience Ans Heere for the vse of all that hath beene taught concerning this Law euery man must enter into his owne heart for the diligent examination of his owne Conscience And because Christ hath taught vs that there is an Adultrie of the heart as wee haue heard First inquire whether in any place or time thou hast giuen thine heart leaue to thinke vpon vncleane and filthie matters and motions how farre thou hast intertained and delighted and dwelt on such vnchast matters if thy Conscience herein pleade guiltie of any consent it is the breach of this commandement and this Law comdemnes thee Secondly Inquire whether seeing any woman young or old thou hast burnt inwardly in lust towards her and in this lust hast consented and practised to obtaine thy filthy harts desire if thy conscience cries guiltie this Law condemnes thee Thirdly inquire whether thou hast vsed any lures to fill thine eyes with adultry as naked pictures an vnchast countenance becks signes as painting laying out of haire stage-plaies amorous dauncings strange and whorish attire drinkings feastings and such like if thy conscicence cry guiltie this law condemnes thee Fourthly inquire whether selfe-loue hath so beewitched thee that thou hast thought thy selfe eyther for beautie or other gifts of body or minde to bee the very minion of the world able to allure any to commit filthinesse with thee if thy conscience cry guiltie this Law condemnes thee Fiftly inquire whether thou hast beene infected with the lures of vanitie to fill thine eares with adultrie whether thou hast taken any delight in reporting and remembring thine owne or other mens vncleane practises filthie vnsauerie wanton and whorish speeches amorous lookes songs if thy conscience plead guiltie this Law condemnes thee Sixtly inquire whether thou hast fedde thine owne senses and parts of thy body with any other inticements vnto vncleannesse as the braine by curious and costly confections of strange perfumes to allure thy selfe and others to vncleannes if thy conscience plead guilty this Law condemnes thee Seauenthly inquire whether thou hast liued in a lawfull calling honestly or followed idlnesse or willingly consorted with such by whom thou mightest bee enticed and drawen away to commit filthinesse if thy conscience plead guilty this Law condemnes thee Eightly inquire whether thou hast euer committed any of the grose sinnes of actuall Adultrie or of whoredome or of incest or of those most vnnaturall sinnes of Sodome if thy conscience plead guiltie this Law condemnes thee Ninthly inquire whether thou hast maried for carnall respects for riches beautie and to satisfie thy carnall lusts with idolatry Atheist and such like and not in the Lord whether without consent of parents and parties if thy conscience plead guiltie this Law condemnes thee Tenthly inquire whether in the maried state thou hast beene carefull to keepe the mariage bed vndefiled carefully auoiding all bitternesse and occasion of iarres as also all whorish and immoderate lustes if thy conscience pleade guiltie this Law condemnes thee Eleauenthly inquire further whether thou hast giuen thy selfe any heathenish libertie or counselled others to fall into the sins of polyganie diuorcements or practised or occasioned or wincked at any pollution or vncleannesse which thou mightest by authoritie thy place word or countenance haue restrained if thy conscience plead giuiltie this law condemnes thee Twelftly Inquire with what care and conscience thou hast vsed the good helpes remedies and meanes which God hath giuen thee to preserue thy soule and bodie in holinesse and honour whether thou hast reiected mariage either as vncleane or as an vnquiet state of life whether thou hast carried thy selfe in a sober course of
confession I beeleeue in Iesus wee make profession and confession that wee know beleeue in and rest vpon Iesus Christ And this is an excellent profession and to it belong great * Mat. 16.16 Act. 10.43 promises of things temporall and eternall Ioh. 14.1 But first here when I say beleeue in Iesus 2. Wherefore I am thus to beleeue I haue good reason so to say and so to doe first for that I finde my Sauiour Iesus Christ to bee God euerlasting of the same substance and essence with God the a Ioh. 1.14 Heb. 1. Ioh. 10. Father and God the holy ghost Secondly because the father commandeth b Psal 2.12 me to loue him and beleeue in him And so the Sonne himselfe expoundeth his fathers c Io. 6.40 charge adding this also that to beleeue in Iesus Christ is the very worke of God in our hearts Iohn 6.29 This name Iesus was for good cause giuen him of his d Mat. 1.21 Luke 1.31 father The Angell rendreth the reason when hee saith for he shall saue the people from their sinnes And there is none other Sauiour neither ought saluation to bee sought in any other True it is that Ioshua was so called because hee was a liuely type of this Sauiour in leading Gods people to that temporall rest in Canaan So are godly Princes Prophets and ministers called e Obadiah ver 21. 1. Tim. 4.16 3. Christ properly called a Sauiour Sauiours because they are Gods instruments both for temporall deliuerances and eternall saluation But Iesus Christ is truely so called and properly beecause hee saues Iewes and Gentiles his elect of all nations by his owne onely merits actiue and passiue in his life and death and for that hee applies by his holie spirit the vertue of his death and resurrection vnto euery one of his elect in his good time both to crucifie and kill the power of sinne in them and to quicken them to serue him in all holinesse and righteousnes and to cheere their hearts in all euils of this life So then hee is the onely true and perfect f 1. Cor. 1.31 Gal. 5.4 Sauiour and iustly so called Quest 21. Now what vse is there and profit and comfort by this faith Ans First here I doe and must acknowledge that I feele and finde that before Christ receiued me to mercie I was vtterly lost and in the state of them which are vnder wrath for this cause Christ saith hee came to saue them which are lost Mat. 18.11 and 15.24 Euery beleeuer feeles that without Iesus hee is but as a lost thing and vtterly forlorne and to be cast away for euer Secondly by this faith also must euery beleeuer bee comforted all his life It is the greatest matter of consolation in this life that wee haue that whereas wee meete continually with afflictions in this life yet this cheereth our hearts wee haue a Sauiour which is faithfull and mightie and who will keepe vs vnto his euerlasting kingdome This is that faith which cheered Adam in Paradise and all the beleeuers from the beginning And to this end the Angels said to the shepeheards Behold I bring you tidings of great ioy that shall bee to all the people that is that vnto you is borne in the Citie of Dauid a Sauiour which is called Christ the Lord. Luke 2.10.11 Thirdly the papists and wizards and Exorcists which abuse this holy title and name of Iesus in their holy water and exorcismes and coniuracions doe greatly blaspheme against this holy faith in Iesus Christ because they doe relie as their diuels teach and perswade them vpon the bare name of Iesus abusing it in their practises as those Iewish exorcists did in Pauls time They tooke in hand saith Luke to name ouer them which had euill spirits the name of the Lord Iesus saying we adiure you by Iesus whom Paul preacheth Act. 19.13 Albeit they abuse it greatly by their false faith yet wee may haue comfort when wee resting by a true Faith on Iesus doe call by this name instantly vpon him saying Lord Iesus helpe and Lord Iesus receiue my spirit Act. 7.59 Quest 22. Proceede on to the second title I beleeue in Christ and tell me where bee you commanded so to call the Sonne of God and so to beleeue and what you meane by this title Ans This title is vsed in all the prophecies of the old Testament concerning the Messias and in all Scriptures of the new Testament where those promises and prophecies are testified to bee accomplished as by conference of these Scriptures may be seene Psal 45. ver 6.7 and Dan. 9.24.25.26 prophecied in the old Testament Luke 2. ver 10.11 and 25. ver 4. complement in the new Testament Where Iesus is called Christ Againe promised Esay 61. ver 1. performed Luke 4.16.17.18 And againe Prophecied Psal 2. accomplished Act. 4.25 26.27 This title of Anointed among the Iewes was giuen onely to three kinds of callings Kings Priests and Prophets This title giues three callings Now for that this one blessed person is called sent and anointed of his Father a King to rule all a Priest to make expiation for all that shall bee saued a Prophet to teach all therefore iustly and truly is hee called for his excellencie the Christ the Lords anointed And whereas hee is said to be anointed with the oyle of gladnesse aboue all his fellowes Psal 45.7 wee must vnderstand that the prophecie is truely verified first Christ truely said to bee annointed in that the Father hath conferred these three offices on him onely and neuer vpon any other man or Angell Secondly for that he was anointed richly and wonderfully immediately by his father others typicially by the hands of men Thirdly for that none did euer receiue the holy ointment of God in that measure for the Spirit of the Lord rested vpon him Esa 11.2 the Spirit of wisedome and vnderstanding the Spirit of councell and of fortitude the Spirit of knowledge and of the feare of the Lord. Our Lord Christ as hee is God equall to his Father hath no neede of gifts but is the rich Lord of all Wherefore Christ is so annointed and giues freely but as hee is our Redeemer and in our nature is to execute the offices aforesaid of King Priest and Prophet hee hath need of this ointment that is of all these graces and hath receiued them in number more then men or * Io 3.34 Angels in perfection greater then men or * Col. 2.9 Angels Hee hath receiued them I say this person God and man first for the execution of his offices next that he might confer them on his members euery one in some * Eph. 4.7 measure that of his fulnesse we may all receiue this oile of gladnesse to cheere our hearts and grace for grace that is for that hee is full of grace therefore haue wee receiued this holy spirit of sanctification as deriued into vs
the Father then the light of one torch or great light doth the light of an other from which it is taken Sundrie persons most impiously haue taken this title vppon them falsely to bee called Gods Christ is the Sonne of God Note it well whosoeuer did it from the beginning of the world to this day he neuer wanted the fearefull signes of Gods wrath vpon him our first parents for affecting diuine honour Gen. 3. lost all their excellencie and beecame the children of wrath Herod was ambitiously impious this way but sodenly the Angell of God smote him The conuersion of the Gentiles is an argument of arguments to assure vs that Iesus Christ was the onely Sonne of God against all Atheists of all ages for how could that be that so many nations should turne subiects to his scepter but that the diuine power of God was in this worke and that this our Lord and God manifested in the flesh was so mightie and powerfull in and by his Gospell to conuert soules vnto him 2. Cor. 10.3.4.5.6 Lastly That Christ is very God speciall rules of proportion require this that Iesus Christ bee very God first It is a worke of omnipotencie to bee a Sauiour of body and soule such a Sauiour was Christ secondly there must bee a proportion betweene the sinne of men and the punishment of sinne The sinne of men being against the infinite maiestie of God must haue a punishment infinite therefore such an infinite Redeemer Thirdly there was nothing could so quench the fierie darts of Sathan Epe 6. and the pollution of sinne in our consciences but the bloud of such an infinite Mediator Fourthly God herein doth manifest his grace and loue vnto vs in that he giues vs such a redemption by his Sonne Rom. 5. and such a satisfaction as should not onely bee equall to our sinne but also by many degrees goe beyond it And these very words that Iesus Christ is the Sonne of God yee haue often set downe in the Scriptures Confer these places 2. Pet. 1.17 Mat. 3. and 17.5 c. So also is hee called the onely begotten Sonne of God Iohn 1.14 Ye saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth and ver 18. and Chap. 3.16 And thus Iesus Christ our Lord is the onely begotten Sonne of God not by creation nor by adoption nor by reason of the personall vnion of two natures but by nature and as hauing of the substance of the Father before all worlds Quest 25. What vse is there of this title and what comforts follow this Faith 1. Vse Humiliation Ans This serues well both for humiliation and consolation First for humiliation thus When I see that nothing could appease the wrath of God for sinne but the hart-bloud of his onely begotten Sonne I see it cleere that without this Sauiour all the Sonnes of Adam were in the wofull state of damnation hauing so offended the high maiestie of God that nothing could serue for reconciliation but the death of the Kings owne Sonne the consideration and meditation of this I say ought to smite my heart with a holy feare of sinning against God for that so great a price was laid downe for my sinnes 2. Vse Consolation Secondly for our further consolation I am continually as to behold here the inspeakable and infinite loue of God Iohn 3.16 so also to esteeme and value all the works following acted and done by Iesus Christ for mee according to the worthinesse and excellencie of his person Thirdly this gift of God in giuing vs his Sonne Rom. 8 5â— in not sparing his owne Sonne but giuing him for vs all to death this gift I say should moue vs continually to sing in our hearts 3. Praise God alwaies and to say with Dauid My soule praise thou the Lord and all that is within mee praise his holie name my soule praise thou the Lord and forget not all his benefites which forgiueth all thine iniquitie and healeth all thine infirmities which redeemeth thy life from the graue and crowneth thee with mercie and compassion Quest 26. Proceede to the fourth title Where is Iesus Christ called our Lord and wherefore Ans Hee is so called often in the scripture the Angell to the shepeheards so cals him Luke 2.11 and Christ himselfe teacheth it out of the 110. Psal that hee must bee so called And hee is truly and iustly so called because that redeeming our soules and bodies from the bondage of sinne death and damnation not with gold and siluer but with his owne precious bloud hee may challenge vs for his * 1 Pet 1.12 1. Cor. 6.20 owne by good right And this may hee doe also by right of câ—eâ—tion as also by right of his place and office as beeing the head of the Church which is his body whereof I am a member Duties and Consolations which follow this Faith are these First I binde my selfe to an absolute obedience of euerie word of Christ without any exception and that I obey all my Superiours onely in him and for him Act. 4.19 And I must doe him homage in body and soule because he is Lord of both 1. Cor. 6. Secondly seeing hee is become my Lord I must stand firme by faith in him and rest on him in all feares and euils of this life for hee will neuer faile mee nor forsake mee Ioh. 1.5 hee will not suffer any of his to perish Ioh. 10.28 for that all power is giuen him Mat. 28. Thirdly all Gouernours must remember to be as louing fathers to their inferiours for if they be not so they must giue an account to an higher Lord who is set ouer them this the Apostle teacheth Ephe. 6.9 Yee Masters doe the same things vnto your seruants putting away threatning and know that euen your Master is also in heauen Quest 27. Thus farre of the foure titles and of the first most excellent and diuine nature of the Sonne of God now followes his humane nature incarnation and the vnion of both natures in one person in these words Conceiued by the holy Ghost borne of the virgin Mary Tell me first where is Christ said to bee conceiued by the holy Ghost Ans In all Scriptures wheresoeuer he is called the Son of God as Rom. 1.4 Mat. 3.17 Ioh. 1.14 But these very words are found set downe by Saint Mathew Conceiued by the holy Ghost Chap. 1.19.20 Feare not to take Mary for thy wife for that which was conceiued in her is of the holy Ghost And Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy thing which shall bee borne of thee shall bee called the Sonne of God Concerning the Incarnation of the Sonne of God wee must know that it is a great * 2. Tim. 3.16 misterie and therefore here obserue First who is Incarnate the second
of God which hath these holy properties Iames. 3.15.17 it is pure next peaceable sober tractable ful of mercie and good fruits without iudgeing or dissembling The Papists endeuor to defend the locall descension with traditions and authoritie of the Church some Protestants which hold this defend it or desire to doe it by Scripture And albeit both agree touching his descent yet they disagree touching the end of his descension The Popish tradicion or vnwritten veritie is that there bee foure chambers in hell The first is purgatorie the second is the Limbo of the fathers beefore Christ the third is the Limbo of infants not baptised the fourth is the lowest place or hell of the damned Now they affirme forsooth that Christ went downe to the Limbo or lake where the Fathers were before his comming kept as it were in a barren drie cold wildernesse as in a prison for they spake of this place as of the porch or entrance into hell and they say they haue Scripture for it Psa 107.16.18 Zach. 9 11. Es 38.10 I answere first this popish inuention is farre from Scripture for wee neuer read of any such place or words tending to such a purpose Secondly the Scripture neuer speakes but of two places one for the elect and an other for the reprobate men and Angels thirdly as for Abrahams bosome it can not signifie either Purgatorie or any Limbo First for that there was ioy in Abrahams bosome but here as they say is none Secondly for the distance of place was so great betweene it and the hell of the damned Luke 16. that it can not bee any Limbo which as they say is so neere hell as if there were but an hedge betweene them Thirdly wee say the Fathers had the same Christ with vs. He. 13. the same faith Heb. 11. the same Sacraments in substance 1. Cor. 10.1.2.3 Ergo they had the same glory and therefore neuer came to Limbo Lastly it is cleerly auouched that the soules departed before Christ went to God that gaue them Eccles 12. The Protestants which defend a locall descention are of this iudgement for that they finde some Scriptures which seeme to serue well for this purpose The first Scripture which is most cited to this ende is 1. Pet. 3.19 Christ was quickned in spirit by the which spirit hee went and preached to the Spirits which are in prison First for this Scripture it is like that hee alludes here to that which is written Gen. 6. ver 3. My spirit shall not alwaies striue with man For it was the spirit of Christ which then preached by Noah and the ancient Patriarches before him against whom those Gigantine spirits of Cains progenie did so resist to their owne perdition I say therefore that the spirit of Christ which is here said to preach was not his soule but his God-head or the holy Ghost who proceedes from the Father and the Son And againe this is said here that this spirit did quicken him or rased him from the dead Now it is cleere that the holy Ghost quickned Christs dead body vniting his soule and body againe together in his resurrection and that by his owne almightie power Rom. 1.3.4 and 8.11 Further it is here said that he went to preach to the spirits that are in prison whereby they vnderstand the damned I answere take the words following which were disobedient in the dayes of Noah And now see what can they make of it But that he must goe preach to a few damned Ghosts and not to all in hell To be short then the meaning of this place is this that Christ in his eternall God-head did preach by Noah as by other Patriarches vnto the soules that are now in prison which in the dayes of Noah were men liuing on the earth at which time Christ did preach vnto them and neuer since The same Apostle hath the like speech 1. Eph. chap. 4. ver 6. Vnto this purpose was the Gospell preached vnto the dead The second Scripture most vrged for this purpose is the place before cited Act. 2.37 Thou wilt not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption I answere Saint Peters drift here is plaine hee alleadgeth this Scripture to proue the resurrection as ver 33. He seeing this before spake of the resurrection of Christ what spake he namely these words his soule was not left in hell Now I trust no man will say there is any resurrection of the soule The word Soule signifies often the whole person Rom. 13.1 1. Cor. 15.41 Reue. 20.14 1. Co 1.15.55 as Leu. The Soule that sinneth shall dye The word here translated Hell signifies also as often the graue And Peters opposition betweene Dauids graue and Christs hell is to be obserued for Dauid saw-corruption in his graue but Christ did not albeit hee were locked vp in the graue as sure as he for three dayes Quest 41. I pray you passe by all other arguments and controuersies concerning this Article and let mee heare your iudgement and beleefe plainely as you can and what vse you make of this faith Ans I must then passe ouer their iudgement also which take the word Hell for the extreeme hellish sorrowes which Christ suffred on the Crosse and in the Garden And I will doe so willingly for I trust none of them loue to bee contentious Yet to giue reason of my dislike of this acceptation I answere such as bee brethren on this wise breefly First that Christ in his death and before did suffer extreeme sorrowes and therefore the same set downe clearely before may not here bee obscurely repeted Secondly that his passions before death were inuisible and inexplicable not terrors but hellish torments his bloudy a Luk. 23.24 sweat his b Mat. 27.47 strong crying his c Heb. 5.7 amazednesse are cleare and most euident demonstrations I doe therefore iudge these words hee descended into hell are best vnderstood in the fourth acception of the word for by the graue or this word Hell that base condition of the body lying in the graue as it were in the dungeon and bondage of death is often vnderstood and in this state was Christ in the graue all which time the Diuell and the Iewes and death seemed to triumph ouer him for thus the Scripture speakes as of him Es 53.8 Hee was taken out from prison wherefore for a time hee lay as swadled in the bands of death so of his type Ionas cha 2. ver 2. In mine affliction haue I called vpon the Lord and he hath heard me from the belly of Hell haue I called vpon thee and thou hast heard my voyce And albeit Christ was exceedingly humbled on the crosse and accounted as one forlorne and forsaken of God yet the rage and madnesse of his enemies had not beene satisfied vnlesse hee had wholy lyen shut vp and bound vp in the graue For they were not quieted nor secure touching their victorie
inheritance shall bee peace thy life shall bee peace thy God shall bee peace and whatsoeuer thou desirest shall bee peace Here in this world thy gold cannot bee siluer thy siluer cannot bee bread thy bread cannot bee wine and thy light cannot bee thy meate but there the Lord shall be all vnto thee thou shalt eate him that thou maiest not hunger thou shalt drinke him that thou maiest not thirst thou shalt bee illightened by him that thou maiest not bee blinde thou shalt bee sustained by him that thou maiest not faint hee shall possesse the wholy which is all in all Thou shalt not there feele any misery because with him through thy loue thou shalt possesse all Thou shalt haue all and hee shall haue all because thou and hee shall bee one Thus far Saint Austen Another propertie of this life is the change of bodies and alteration or rather vtter abolishing of all inglorious infirmities and weaknesse for it is said Phil. 4.23 our bodies shall be like his glorious body and what is the fashion of his body you may read Reu. 14. his head and haires white as wooll or snow and his eyes were as a flame of fire and his feete like vnto fine brasse c. It shal be incorruptible and neuer change immortall and neuer dye spirituall and liue of it selfe without corporeall helpes nothing shall rise against the soule of a man no fraitly no want no hunger thirst or cold no heate wearinesse or indigence no contention and brawling no not that trouble arising in euery one in the kingdome of grace Sollicita cautela vitandi inimici diligendi both of auoiding and louing his enemie Of this estate a learned father discourseth in this manner When this mortall hath put on immortalitie there shall bee no opposition by diabolicall pollicy no euill or condemned heresie no impietie of infidels but in those tabernacles of the righteous shall bee nothing but reioycing and exultation because they are made the citizens of that city which is supernall eternall and free which is not couered with darkenesse shadowed with night wasted with continuance and age nor yet hath any need of the glittering light of the Sunne there shall not the Moone shine the Starres shew no candle lighted no lampe burning for the diuine light shall lighten it the Sunne of righteousnesse and the true light shall shine vpon it the inaccessible and incomprehensible light which is not inclosed in any place nor ended in any time shineth vpon that heauenly Ierusalem the mother of vs all which with her children the sons of light the sons of the day the sonnes by adoption the sons of God shall be glorified in the same for euer and euer Fiftly and lastly they shall be in heauen not onely in vnspeakable ioy but also seruing God in that life for there is no life nor ioy in any life without the seruice of God and therefore our sauiour told vs to doe his fathers will was his meate that is the staffe of his life and his ioy Now the Saints in heauen shall both ioy and doe nothing but praise him for all their time shall bee a Saboth appropriated to serue him and sing his praises for euermore Esay 66.23 and indeede this must sinke deepe into our hearts in this life not onely for our instruction what wee shall doe in another world but also to stirre vs vp in this life to serue God because therein we ioyne with the Saints in heauen and the Church in earth is pertaker with the triumphant glorified soules in the kingdome of Maiestie and for this cause in our dayly prayers wee pray Thy will bee done in earth as it is in heauen But to returne to the ioy our ioy shall bee there all of the Creatour and not of the creature none shall take it away for wee shall bee out of danger of loosing our happinesse and therefore better then the Angels now but ioy taken any where else and compared to this is but sorrow sweetnesse but paine and bitternesse comlinesse but black and ougly filthinesse and delights but troablesome noysomnesse Of which estate Saint Ciprian in his sermon of mortalitie maketh this meditation Wee accompt Paradise our countrie and wee haue already gotten the Patriarches to bee our Parents oh why doe wee not runne and make hast home into our country and salute our parents there expecteth vs a great number of deare friends of parents brethren sonnes sisters mothers and acquaintance I say a great number expecteth vs which are already secured of their owne glory and are carefull for ours Oh to come into their sight and mutually to embrace them how great shall bee their and our glory both together what shall bee the pleasure of those celestiall kingdomes where the feare of death ceaseth and wee assured to liue eternally what is that highest and perpetuall felicitie there are crowned the Godly fellowship of the Apostles the great number of Prophets the innumerable troupes of Martyrs There doe virgins triumph which by the vigour of the spirit haue gotten victory of all concupiscence and liued in chastitie there shall they see the mercifull rewarded who wrought righteousnesse by their feeding clothing and cherishing the poore although for the obeying of Christ they haue forsaken their owne patrimonie And to conclude with the words of Saint Austen wee can more easily tell what is not in heauen then what is for wee are not able to tell how great a good God is and yet we are not permitted to hold our peace and therefore wee cannot tell and yet for ioy wee cannot hold our peace then whether wee speake or say nothing wee shall reioyce exceedingly This is their reward to see God to liue with God to liue of God to bee of God to bee in God to bee for God which is the cheefest good And where as is the cheefest good there shall bee the cheefest felicitie cheefest pleasure true libertie perfect charitie eternall securitie secure eternitie there is the true reioycing all knowledge all beautie and all blessednesse there is peace pietie goodnesse light vertue honestie sweetenesse concord rest praise glory and life eternall concerning which pray gentle Reader that Christ would say to thee and mee Come ye blessed of my Father receiue the kingdome thy Masters ioy prepared for you before the worlds beginning Quest 66. But you haue rehearsed out of Saint Paul that this life is eternall and the gift of God How can it bee the gift of God seeing it is the reward of righteousnesse Ans Indeede as it is the full promise of God it is a gift but as it is the hire and recompence of a good life it is a reward and euery way it commeth from the free and voluntary gift of God for if it came any other way woe were it to vs which are able to doe so little for so great a crowne wee cannot buy it we cannot steale it as Iacob did his fathers blessing but it must bee giuen vs not from or by man but by the Lord which giueth plentifully and casteth no man in the teeth And this is a comfort where withall I will end this discourse for by it I conceiue that the kingdome of heauen shall be bestowed equally both vpon poore and rich for it is a gift and no man can challenge more in that gift then an other none can bee nearer then other Euery place of the earth standeth in equall distance from heauen and euery man and woman are alike capeable of eternall life the wise and foolish virgins stood in the same way and place to expect the same bridegroome Therefore seeing all must be bound to God for these benefits let vs not iudge any that in our opinion seeme to bee far from grace for the Lords gifts and graces are without repentance and hee that is able to call them to graffe them and to winne them will cloth their naked soules with comfort His desire is to binde men vnto him for it and therefore let not any man dispaire of their saluation nor enuy them if the Lord call them to heauen at the last gaspe as hee did the good theefe vpon the Crosse FINIS