for the whole contained in this commandement yea it reacheth also to the times which the familie appointeth that euery one for his priuate and lone prayer purposeth although the bond to that time is not so strict as is the bond to obserue daies of rest VVhat need is there euery sennight of a whole day to serue God in seeing we may serue God euery day That is not enough for to the end we should not plunge our selues so deeply into the affaires of the world from whence wee should not recouer our selues the wisedome of God hath thought good that one day in seuen there should be an intermission from them when wee should wholly separate our selues to the seruice of God What other can you alleage For that a whole day is needfull for the performance of the whole seruice of God hearing of publike prayer and the word preached catechising administration of the Sacraments exercise of holie discipline and consideration of the glorie of God in the creatures What further For that if Adam in his perfection had need of this helpe much more we which are so grieuously corrupted You are then of iudgement that the rest of the Lords day and of the seuenth day cannot be taken away Yea verely as that which is constantly and perpetually to be obserued How proue you that this commandement is not ceremoniall but perpetuall First no Ceremonie hath place in the morall Law whereof this is a part otherwise if this be Ceremoniall then there are but nine words Secondly for that it was written by the finger of God which the Ceremonies were not Thirdly it was written in tables of stone as to signifie the hardnesse of our hearts so to signifie the continuance of it Fourthly it was before any shadow or ceremonie yea before Christ was promised whom al ceremonies haue respect vnto But sith it sometime shadowed our eternall rest is it not therefore ceremoniall That followeth not for that the ceremonie of representation of the spirituall rest came after the commandement of the rest and therefore is accessorie and accidentall for which cause the time of correction and of abolishment of ceremonies being come that ceremonie may well fall away and yet the Commandement remaine as being not of the substance of the Commandement Haue you yet any further reason to confirme the perpetuity of the rest of the seuenth day Our Sauiour Christ willing his children which should liue about 40. yeeres after his ascension Mat. 24. to pray that their flight might not bee vpon the Sabbath thereby to hinder them in the seruice of God doth thereby sufficiently declare that hee held not this Commandement in the account of a ceremony But is our rest vpon the Lords day or Sunday perpetuall and vnchangeable or may not another seuenth day be placed in stead thereof No creature in heauen or earth can alter it Why so Because as God ceased from his labors on the Saturday so Christ ceased from afflictions on the Sunday As the one therefore was sanctified in regard of the creation much more should the other bee sanctified in respect of the restoring and redemption of the world being a greater worke then the creation Is there any further proofe hereof The continuall practise of our Sauiour Christ Iob. 20.19 and 26. and of the Apostles should bee a sufficient rule vnto vs Act. 2.1 and 20.7 c. Reuel 1.10 1. Cor. 16.1 much more when the Apostles haue added a commandement thereof When doth this our Sabbath begin At the dawning of the day for Christ rose in the dawning and to put a difference between the Iewish Sabbath and the true Christian Sabbath it is needfull that ours should begin at morning when by the resurrection of Christ the world began to be renued whereas the other began at night when the world in the creation thereof was finished Declare that by some example Act. 20. Paul being at Troas after he had preached a whole day vntill midnight celebrated the supper of the Lord the same night which was a Sabbaths day exercise and therefore that night following the day was a part of the Sabbath for in the morning he departed hauing stayed there seuen daies whereof it is euident that it was done on the Lords day How is the Commandement set forth First in a short summe and after declared by parts What is the short summe Remember thou keepe holy the Sabbath day What is to be obserued in the word Remember That although all the Commandements are needfully and diligently to be remembred yet this more specially Why so First because this Commandement hath least light of nature to direct vs to the obseruation of it Secondly for that wee are naturally most negligent in the obseruation of this in suffering our selues to be with drawne by our worldly businesse from Gods seruice vpon the Lords day therfore this speciall warning is added to it What is it wee should here remember for the better sanctifying of the Sabbath That we should compasse all our businesse within the working daies that the worldly affaires enter not or encroch into possession of the Lords day not onely willingly but not so much as by any forgetfulnesse as when for want of foresight the payment of money due by obligation falleth out on that day What are the parts of the Commandement They consist partly in declining from things vnlawfull and partly in doing the dutifull workes of this day What must wee decline and leane vndone on the Lords day Generally all our workes Numb 15.32.33 Exod. 31.10.11.12 and particularly those of the least importance as gathering of stickes also those of greatest weight as to worke in haruest or on the Tabernacle and building the Temple What gather you from hence In the forbidding of the gathering of stickes Exod. 34.21 that the rest of the Lords day is broken by the smallest workes and in that it was forbidden to build the Lords house vpon the Lords day that the greatest and most important businesse as working in seed time and haruest is forbidden Is it meerely vnlawfull to doe any bodily worke on the Lords day Things belonging to common honestie and also to necessity for preseruation of life health and goods which otherwise would perish if they were not saued on that day are excepted Are we as strictly bound to keepe this Commandement as the Iewes Yes verily so farre as the Commandement reacheth and more then they because of the greater measure of Gods graces vpon vs aboue that which was vpon them Exod. 35.3 and 16.23 What do you say to the making of a fire and dressing of meat vpon the Lords day for neither of these were lawfull to the Iewes Not to make a fire or dresse meat on the Sabbath were proper to the Pedagogie or maner of the gouernment of the children vnder the Law as may appeare in that there was no Commandement of such strict obseruance of the Sabbath before the Law was giuen
by Moses it being therefore not perpetuall must necessarily follow to be ceremoniall Why is there so large a rehearsall of works and persons in this Commandement To take away all excuses from all persons for the Lord did see the corruption of men who if they themselues come to the Church would thinke it sufficient tewing and wearying their seruants at home with continuall labour as many doe so that it were better to be such mens oxen then seruants for the small care they haue of their soules What is the vse then of this rehearsall That euery one is bound to yeeld a dutie vnto God Was it not ordained also for rest vnto beasts and honest recreation for men especially seruants They that say it was a policie for the rest and refreshing of men and beasts which could not otherwise continue without it say little or nothing to the purpose sith all things here contained do concerne the worship of God but that tewing and wearying of seruants and beasts is against the sixth commandement Why doth he then make mention of the beast in this Commandement Because of the whole imployment of men in the Lords seruice for that beasts cannot bee trauelled vnlesse man be withdrawne from Gods seruice yea though the beast could labour without mans attendance yet his mind would be caried thither But to whom specially is the charge of this Commandement directed To Housholders and Magistrats What is the charge of Housholders That not onely himselfe keepe the Lords day but his wife and all his children and seruants for as they serue him in the weeke so must he see that they serue God on the Sabbath What gather you of this That a Housholder should at least be as carefull of the Lords businesse as of his owne and if hee will not keepe such a seruant as is not faithfull in his ordinarie worke much lesse should he keepe any that will not be carefull in the Lords worke how skilfull soeuer he be in their owne VVhat is the Magistrats part To see that all within his gates keepe the Lords day which sith he must doe to strangers as Turkes and other infidels by causing them to cease from labour and to restraine them from all open and publike contrarie worship of God much more to all the subiects vnder him whom hee ought to force to heare the word So much of the things that are forbidden and of the persons whom this Commandement concerneth What is to be done on the Lords day We must wholly exercise our selues in the holy seruice of God partly in the Church which is the proper vse of the Sabbath and partly out of the Church and in the familie the better to performe the exercises in the Church before they bee done and the more to profit by them after they are done What must we doe in the Church 1. Cor. 16. Heare the word preached pray with the congregation receiue the Sacraments in the appointed time and to giue vnto the poore according to our wealth and the blessing of God vpon vs. What must be done out of the Church Luk. 14.7 to 16. Examination of our selues and those that belong vnto vs what wee haue profited familiar talke of things belonging vnto the kingdome of heauen Psal 80. also we must meditate vpon the exercises and vpon the creatures Psal 92. and vpon the prouidence especially that in the gouernment of the Church and visit the sicke for that is a worke of the Sabbath What further proofe haue you of this continuall exercise In the Law euery euening and euery morning were sacrifice swhich on the Sabbath were multiplied and the Psalme appointed to bee sung that day declareth that it is a good thing to begin the praises of God early in the morning Psal 92. and to continue the same till it be night What gather you of this That al exercises which serue not to make vs more fit to the Lords work are vnlawful vpō the Lords day What difference do you make between Sabbath nights and other nights Great for we should lay our selues down in greater quietnesse that night vpon the sense and feeling of the comforts of the former exercises So that our sleepe should be more quiet by so much as the former exercises of the day haue bin more holy otherwise we should declare we haue not kept a holy day to the Lord. So much of the commandement What is the reason A secret reason of comparison of the lesse that for so much as God hath giuen man sixe daies to doe his owne businesse in whether in labour or honest refreshing which might haue giuen but one hee ought not to grutch vnto God the seruice of one whole day in seuen who might haue taken sixe to himselfe and left one onely to him What gather you from thence The inequall and niggardlie dealing of men with God How so For that by this commandement asking at their seruants hands the worke of a whole day yet in the Lords day are contented both for themselues and those vnder them to measure the day at three or foure houres vsing one measure to mete the seruice due vnto them and another to mete the seruice due vnto God which thing is abominable before God Prou. 11.7 and so much the more as the things are greater wherin the vnequalitie of measure is What is the other reason A reason expressed which depēdeth vpon the example of God That as God hauing made all things in the sixe daies rested the seuenth from creating any more so should we rest from all our owne works Was the Lord idle on the seuenth day No verilie he did a great work in preseruing the things created So must we learne not to be idle vpon the Lords day but to attend vpon the Lords seruice by whose example wee may saue things on that day but no waies get or gaine more What is meant by sanctifying Setting apart from worldly busines to the seruice of God What by blessing Not that this day in it selfe is more blessed then other daies but by blessing it hee meaneth those that keepe it shall be blessed Wherein are they said to be blessed that keep the Sabbath day First in al the holy exercises of the Sabbath which shal serue to their further increase both of the knowledge and feare of God secondly in matters of this life we shal not onely not be hindred by keeping the Sabbath but more blessed then if we did worke that day as of the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soeuer it haue So much of the first table concerning pietie whereby God as a King or father of a houshold doth teach his subiects or familie their duties towards himselfe What is taught in the second table Iustice set downe in sixe commandements Wherby he teacheth his subiects and family their duties one towards another What is generall to them
elements A probable opinion The fire for when it is said he set light in heauen which is a qualitie of the fire it is to be vnderstood of fire also which hath that qualitie What note you hereof 2 Cor. 4.6 The wonderfull worke of God not only making something of nothing but bringing light out of darknesse which is contrarie What is the second element The aire betweene the cloudes and the earth distinguishing betweene water and water and giueth breath of life to all things that breathe What is the third element The waters seuered from the masse called the earth the seas the floods the springs the lakes c. What is the fourth element The earth called the drie land which remaineth all other being sent of God to their proper places Hitherto of the simple bodies called the foure elements now followeth to speake of the mixt and compounded bodies made of the foure elements vnequally mingled together GEN. 1. vers 14. to the 25. 14 And God said let there be lights in the firmament of the heauen to separate the day from the night and let them be for signes and for seasons and for dayes and yeeres c. WHat is generall in the creation of the compound bodies First that prouision is made for his inhabitants of the earth ere they be made as grasse for the beasts and light for all liuing and mouing creatures and all for man What learne you from hence Not to be carking for the things of this life nor to surfet with the cares thereof seeing God prouided for the necessitie and comfort of the beasts ere hee would bring them into the world What is generall in all the earthly creatures That God proceedeth from the things that be more imperfect to those that are perfecter vntill hee come to the perfectest as from the trees corne herbs c. which haue but one life that is whereby they increase and are vegetatiue vnto the beasts which haue both an increasing and feeling or sensitiue life as fishes fowles beasts c. and from them to man which hath besides both them a reasonable soule What learne you from thence That wee should therein follow the example of the Lord to goe from good to better vntill we come to be perfect What else is generall To haue power and vertue giuen them to bring foorth the like vnto themselues for the continuance of their kinde is generally giuen to all those that are expressed in the creation here albeit there be creatures as stones and minerals that bring not forth the like And this blessing of multiplication is principall in the things that haue the life of sense beside the life of increase And therefore the Lord is brought in to speake to them in the second person which he did not to the grosse corne and trees Gen. 1.22 What learne you from hence That the chiefe and speciall cause of the continuance of euery kinde of creatures to the worlds end is this will word of God without the which they or sundrie of them would haue perished ere this by so many meanes as are to consume them What is the first creation of the compound bodies God hauing caused the waters to retire into their vessels the third night in the third day which followed that night hee clad the earth with grasse for the vse of beasts only corne and trees for the vse of man Seeing that the growth of these is from the influence of the heauenly bodies how commeth it to passe that he first maketh the grasse corne and trees ere hee made the heauenly bodies of the Sunne Moone and Starres To correct our error which tie the increase of these so to the influence of the heauenly bodies euen to the worshipping of them therein forgetting the Lord who hereby sheweth that all hangeth vpon him and not on them for as much as he made them when the heauenly bodies were not What else That the fruitfulnes of the earth standeth not so much in the labour of the husbandman as in the power which God hath giuen to the earth to bring foorth fruite What was made the fourth day Lights all which although they be great in themselues to the end they might giue light to the darke earth that is farre remoued from them yet are they distinguished into great Sunne Moone small the Stars which are as it were certeine vessels wherein the Lord did gather the light which before was scattered in the whole bodie of the heauens Why doth Moses call the Sunne and Moone the greatest lights when there are Starres that exceed the Moone by many degrees Because they are greatest first in their vse and vertue that they exercise vpon the terrestriall bodies Secondly for that they seeme so to vs it being the purpose of the holy Ghost by Moses to applie himselfe to the capacitie of the vnlearned What is the vse of them First to distinguish the times Spring Summer Autumne and Winter from whence their work and naturall effect vpon the earthly creatures is gathered also to distinguish the night from the day the day from the moneth the moneth from the yeere last of of all to giue light to the inhabitants of the earrh Haue they not operation also in the extraordinarie euents of singular things and persons for their good and euill estate No verely there is no such vse taught of them in the Scriptures What was the worke of the fifth day and night To create the Fishes and Birds What were the fishes made of Of all foure elements but more as seemeth of the waters then other liuing things VVhat were the birds made of Gen. 2.19 Of all foure elements yet haue more of the earth and therefore that they are so light and that their delight is in the aire it is so much the more maruellous What is the worke of the sixth night and day Probable In the night thereof he made the beasts of the earth going tame or home-beasts wilde or field-beasts creeping GEN. chap. 1. vers 26 27. and chap. 2. vers 7. 26. Furthermore God saide Let vs make man in our image according to our likenesse and let them rule ouer the fish of the sea and ouer the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery thing that creepeth and mooueth on the earth 27 Thus God created the man in his image in the image of God created he him he created them male and female WHat was made the sixth day Man in both sexes that is both man and woman Why was he made last of all First because hee is the end of all vnreasonable creatures and therefore that hee might glorifie God for all Secondly for that hee would haue him first prouided for ere hee brought him into the world and if he had care of him before he was how much more now he is What note you thereof That man hath not to boast of his antiquitie all the creatures being made
offender both in himselfe and children to many generations the greatnesse whereof he shewes by comparing his wrath to the rage of a ielous husband vpon the vnchast behauiour of his wife Declare the same more at large If any are ioyned vnto God in Christ and promised in Baptisme to serue him alone yet notwithstanding will serue others how good soeuer they be Angels or Saints they shall not escape Gods wrath for if corporall adulterie be so seuerely punished much more spirituall But how doth that agree with the righteousnesse of God to punish one for another Very well for if Princes whose iudgements are not so deepe as Gods which are past finding out yet do disinherit and put to shame the posterity of Traitors the Lord may doe it more iustly For the wicked child following his fathers steps is a Traitor himselfe hauing both his fathers sin and his owne vpon his head Is there any that hate God Yes verily for so many as loue otherwise then God hath commanded hate him for although euery Idolater will say that hee loued God yet heere God witnesseth of him that he is a lier and that he hateth God in that he hateth the worship that he commandeth in the loue whereof God will haue experience of his loue So much of the threatning what is the summe of the promise That he will blesse the obedient vnto many generations both in themselues their children and posteritie and in whatsoeuer belongeth vnto them What is the third Commandement Thou shalt not take the name of the Lord thy God in vaine for the Lord wil not hold him guiltlesse that taketh his name in vaine VVhat is meant by the name of God The titles and properties of God together with the ordinances workes and the whole outward worship of God as that whereby God is made knowne vnto vs taken from the manner of men which are knowne by their names VVhat is meant by this word in vaine All abuse of them taking the smaller fault to declare the hainousnes of the greater as when it is falsely taken or blasphemed What requireth God of vs in this Commandement Our carefull and heedie watch as to auoide the prophaning and abuse of the things aforesaid by our tongue so to vse them with all reuerence and circumspection to such vses as they are appointed vnto Why was it needfull to haue a speciall commandement for the vse of the tongue in Gods seruice Iames 3. Because it is an vntamed euill and vnbrideled so that one whole Commandement is not employed amisse for the direction of it in the worship of God And seeing in the second table there is a commandement almost wholly imployed about the restraint of the abuse of our tongue to our neighbour there is much more need of the restraint of it in Gods seruice What is here generally to be obserued That sith God without vs is able to maintaine his glorie either by himselfe or giuing it to Angels and that wee are so highly honoured in that we are trusted with the keeping of the honour thereof we should be very charie of it and carefull to discharge our part faithfully in walking worthie of this honour and defence of his name which he vouchsafeth vs. What is that wherein this our carefulnes is required A diligent preparation before we speake of any of these holy things by considering both of the cause that should moue vs to speake of them and of the reuerent manner of mentioning them What are the parts of the prohibition An vnreuerent or a sudden and causelesse speaking of the titles properties actions and ordinances of God as when one will say O Lord O God or in wondring wise good God! in matters light and of no moment What disposition is required of vs in the mention of them To thinke vpon the greatnes of Gods power to punish the taking of them amisse and to blesse the right vse of them For which cause wee ought to remember that which is written Psal 99. ◠that the name of God is fearefull What things are more specially forbidden The abuse of oathes and vowes In taking an oath what chiefly should we regard First whether the matter bee doubtfull whereof wee speake Secondly whether it be weightie and worthie of an oath May then such persons as haue no weightie matters to deale in take an oath at all No verely So it is altogether vnlawfull for children to sweare and also because they cannot thinke sufficiently of the dignitie of an oath Rom. 1.9 and no Atheist or prophane men should sweare because either they beleeue not God or they serue not God In women oathes should be more seldome then in men in seruants then in masters in poore then in rich because they deale not in so weightie matters What thirdly must we regard in taking an oath Heb. 6. Whether the matter may bee passed by Verely or Truly for then by the example of Christ wee must spare the oath Fourthly whether he for whose cause wee giue the oath will rest in it and giue credit vnto it for otherwise the name of God is taken in vaine Fiftly if an oath be giuen we must vse no other then Gods word alloweth although in receiuing an oath of another which is an Infidell a man may receiue it from an Idolater swearing by his false gods VVhat is contrarie to the right vse of an oath First a rash oath Secondly a superstitious oath as by the Masse and our Ladie Thirdly a blasphemous oath Fourthly the opinion of the Anabaptists that an oath is vnlawfull What is the right vse of a vow To cōfirme our faith or to declare our thankfulnes How is it abused Either by vnlawfull vowing or not paying our vowes or else delaying and deferring the paiment Hitherto of the Commandement What is the summe of the Reason By this threat he meaneth extreme vnhappinesse to the transgressors Gen. 35.1 For it being our happinesse to haue our sinnes couered and not imputed it must needes bee extreme vnhappinesse to haue them reckoned and imputed vnto vs. Neither shall the transgressor escape vnpunished although hee flatter himselfe yea and though the Minister also and Magistrate pronounce him as innocent as if then all danger were past when as the heauiest plague from the Lord is yet behind and will surely light vpon him except he repent Rehearse the fourth Commandement Remember the Sabbath day to sanctifie it Psal 32. six daies shalt thou labour c. What is the summe of this Commandement That vpon the Lords day wee separate our selues wholly from all other exercises to the seruice and worship of God alone Is the Lords day only a separation to Gods seruice No for of this nature also are fasts for auoiding of some great euill and thankfull feasts for the obtaining of mercie in that behalfe To what commandement then doe you referre the Churches meeting on the working daies That is also by a manner of speech of one part
called a kingdome and therefore euery godly one shall bee a king in heauen How commeth this kingdome by grace or desert By the onely grace of God in Iesus Christ Declare the same more euidently First it is the blessing of God and therefore of grace Secondly it is giuen to vs as to heires not as the wages of a seruant which commonly deserueth more then a sonne Thirdly it was prepared for vs from the beginning of the world and therefore is of the meere loue of God and not of merit So much of the sentence What is the reason of it When Christ was an hungred they fedde him when hee was a thirst they gaue him drinke when he was naked they clothed him when he was sicke and in prison they visited him Doth not this reason plainely strengthen the doctrine of merits For. Not so seeing for importeth not heere the cause but the effect as wee say Summer is come for flowers doe spring and It is a good tree for it bringeth forth good fruit these are effects and not causes Moreouer if Christ would haue taught merit then would hee haue chosen the greatest and chiefest workes as of his owne worship in the first table else some might iustly complaine that they were not rewarded according to the measure of their good workes hauing yeelded a greater obedience to the first table then others Why then doth Christ choose those workes of the second table Because they are most manifest to the world following therein the custome of earthly Iudges who insist most vpon plainest proofes either to conuince the guiltie or cleere the innocent so Christ pronounceth his sentence rather according to workes then to faith and those of the second table rather then of the first because that workes are visible and faith inuisible and for that it is easier to play the hypocrite in the obedience of the first table then of the second Why doth Christ heere vse so long a catalogue of these workes To teach vs to exercise mercy in all those duties and not content our selues with any one of them How could they doe these things vnto Christ whom most of them did neuer see When they did any of them to the poore then they did it vnto him What gather you of this That it was a great honour to lodge Angels at vnawares in stead of strangers but this is a farre more excellent honour whereunto Christians are called being assured that in receiuing the poore they receiue Christ himselfe which should stirre vp the bowels of mercy and compassion in vs towards them seeing not so much as a cup of cold water shall bee vnrewarded But how is it that they being then immortall seeme not to know the meaning of this dutie It is set downe not to note ignorance but to teach vs the exceeding bountifulnesse of Christ which is able to astonish them in the middest of their greatest knowledge for the more men know of God the more they wonder at the vnsearchable wisedome of God So much of the former sentence What is the latter It is spoken to the wicked Depart from mee yee cursed into euerlasting fire prepared for the diuell and his Angels VVhat is the equitie of this speech It is likewise answerable to their owne desires that in their life thrust away from them the day of the Lord and bid Christ depart When doe the wicked say so to Christ When they refuse to know his will when they disdaine the ministerie the poore and the stranger or doe not prouide for them according to their abilitie What are the parts of this his iudgement First to bee depriued of Gods presence as it is a great part of glory to be continually in his presence Secondly to be euerlastingly tormented in hell fire What is the reason of this sentence It is cleane contrarie to the former in leauing those duties vndone And although the former good workes were not the causes of saluation yet these euill workes are the very next cause of damnation How can that bee Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death What is to be considered in their answere Their exceeding wretchednesse whiles they liued heere that neuer considered whom they reiected in reiecting the poore Hitherto of the iudgement What say you to the execution of it Contrarie to the order of the sentences it shall beginne at the wicked for to the end the Angell that shall presently take binde and cast them into hell may attend our Sauiour Christ returning his elect triumphantly going into heauen the sentence must be first executed vpon the wicked Beside that it is agreeable to the order of iustice the Lord appointeth in the Law that the malefactors should be executed in the eye of the Iudge and the godly also that shall see it to abide euerlastingly DAN chap 12. vers 2.3 2 And many of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt 3 And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer WHat is the scope of this place The scope of the Prophet is to hold the faithfull afflicted in a constant course of duety and obedience to the Lord by consideration of the rich reward of the godly and fearefull punishment of the wicked at the second glorious comming of Christ It seemeth by the word many that all shall not rise There seemeth indeed to bee some aduantage giuen to the Iewes who of the first Psalme gather that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting And when he saith many the word is not restrained to either the iust or wicked but as many of the good should awake and not all so many of the wicked should awake and not all How then is this to be taken It is taken seuerally by it selfe as one whole which is diuided into his parts As if he should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15.19 he saith that many are dead by the sinne of Adam and yet in the 18. vers he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam Likewise in the 18. vers it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as we were all naturally with Adam yet in the 15. and 19. verses those that he called all he tearmeth many Although if he speake of the wicked by themselues and of
CHRISTIAN RELIGION SVBSTANTIALLY METHOdicalliâ—â—â—â—nlie and profitablie Treatised BY PEACE PLENTY BY WISDOME PEACE LONDON Printed by Felix Kingston for Thomas Man 1611. CHRISTIAN RELIGION SVBSTANTIALLY methodicallie plainlie and profitablie treatised E◠〈◊〉 â—hap 3. vers 13.14.15 13 Then Moses 〈◊〉 vnto God Behold when I shall come vnto the children of Israel and shall say vnto them The God of your fathers hath sent me vnto you if they say vnto me What is his Name what shall I say vnto them 14 And God answered Moses I AM THAT I AM. Also he said Thus shalt thou say vnto the children of Israel I AM hath sent me vnto you 15 And God spake further vnto Moses Thus shalt thou say vnto the children of Israel The Lord God of your fathers the God of Abraham the God of Izhak and the God of Iaakob hath sent me vnto you this is my Name for euer and this is my memoriall vnto all ages WHat learne you out of the 13. verse In the thirteenth verse in the question of Moses two things are to be obserued One that we be carefull to be instructed in all things concerning our calling thereby to be able to answere all doubts that may be moued Secondly that asking any thing concerning God as of his name or nature we must aske it of himselfe who because now he speaketh not but by his Ministers 2. Cor. 5.20 Hos 12.10 Interpreters of the Scriptures wee must haue our recourse vnto them What learne you out of the 14. verse He sheweth what is his proper name saying I am c. I am that I am or as the Hebrew soundeth I will be that I will be sauing that the Hebrewes vse the future time for the present as that which noteth a continuance What is meant by these words Hereby is set foorth the manâ—â—â—â—f the Being and Essence of God farre otherwâ—â—â—â—â—en the proper names of men which declare either nothing of their nature and being or else not the whole and full thereof Is there nothing of God to bee knowne besides his name Nothing as touching his Being falling vnder our weake and shallow capacitie What names of God in the Scripture are deriued from these words Two the name Iehouah and the name Iah both which being drawne from this description of God doe set forth the manner of his Essence and Being Is there nothing that hath a being but God Esay 40.17 Nothing in comparison and therefore the Prophet saith that all nations before him are nothing yea to him lesse then nothing and if men be nothing for whom the world was made how much more are all other creatures in heauen and earth nothing before him and to him lesse then nothing Can you from hence define what God is He must haue the Art and Logick of God himself that must giue a perfect definition of God but hee may in such sort be described as he may be discerned from all false gods and all creatures whatsoeuer What is that description God is a spirit which hath his being of himselfe What meane you by that addition of himselfe It hath a secret opposition to all creatures which haue a Being but not of themselues Acts 17.28 whereas God alone is he in whom we liue and moue and haue our being which proueth that he alone hath his Being of himselfe PSAL. 145.1 2 3 4 5 6 7 8 9. c. to the end 1 O my God and King I will extoll thee and will blesse thy Name for euer and euer 2 I will blesse thee daily and praise thy Name for euer and euer 3 Great is the Lord and most worthie to be praised and his greatnesse is incomprehensible 4 Generation shall praise thy workes vnto generation and declare thy power 5 I will meditate of the beautie of thy glorious maiestie and thy wonderfull works 6 And they shall speake of the power of thy fearefull acts and I will declare thy greatnesse 7 They shall breake out into the mention of thy great goodnesse and shall sing aloud of thy righteousnesse 8 The Lord is gracious and mercifull slow to anger and of graat mercie 9 The Lord is good to all his mercies are ouer all his works WHat doe you meane by this word thy Name In that the name of God is distinguished from God himself in this verse the Prophet thereby setteth forth the things whereby God doth manifest himself amongst which the chiefe and principall are his properties What are the properties of God They are essentiall faculties of God according to the diuers manner of his working which are vncommunicable with the creatures notwithstanding that there are some shadowes and glimpses of them in men and Angels How may they be considered Either in themselues as they are essentiall or in their works or effects which are all perfect What are the principall propeâ—â—â—â— in God Ioh. 4.24 Simplenes and infinitenes aâ—â—â—â—se which are not only vncommunicable themselues but which make all other properties of God incommunicable What is simplenes in God Exod. 33.19.20 It is an essentiall propertie in God whereby euery thing that is in God is God himselfe Therefore vncompounded without parts inuisible impassible all essence whereof it is not only called holy but holinesse not only iust but iustice c. What learne you thereby Comfort vnto the faithfull for strength of their weake faith whilest they consider that the mercie and clemencie of God is in all perfection and without change vnto them as also terror vnto the wicked whilest they consider his wrath and seueritie against them to be in most full measure the one and the other being God himselfe What doe you say of his infinitenes It is either in quantitie and greatnes or in time and eternitie What is his infinitenes in quantitie and greatnes It is an essentiall propertie in God whereby hee containeth all things Psal 139.7 Iob 11.7 Esay 66.1 1. Kings 8.17 Esay 40.12 and is contained of nothing that either is or may be imagined What learne you from hence That considering the infinite greatnesse of God wee should be put in minde that nothing which is vile and base should bee offered vnto God in the worship of him What is his infinitenes in time or eternitie It is an essentiall propertie in God Reuel 1.8.11 Esay 44 6. Psal 90.2 1. Tim. 1.17 whereby he is the first and the last What learne you hereby Wee are strenâ—â—â—ned hereby not only in the immortalitie of our soule but also in the immortalitie of our bodies after the resurrection considering that by his euerlastingnes he giueth continuall being to such of his creatures as he is pleased to giue a continuall continuance vnto What is the life of God It is an essentiall propertie of God whereby he liueth of himselfe whereof he is said only immortall Psal 36.9 Iohn 5.26 1. Tim. 6.16 1. Tim. 6.16 What is the knowledge of God It is an essentiall propertie of God whereby hee knoweth
before him euen to the vilest worme What is to be obserued in his creation That here for the excellencie of the worke God is brought in as it were deliberating with himselfe the Father with the Sonne and the holy Ghost and they with him for where the other creatures were made suddenly man was as we shall see not so but with some space of time Hitherto also belongeth that the holy Ghost standeth longer vpon his creation then vpon the rest What learne you from thence That we should marke so much the more the wisedome and power of God in the creation of him Wherein doth his excellencie stand In the perfection of his nature indued with excellent gifts which is called the image of God Wherein doth that image consist In that which is inward and that which is outward Wherein standeth that part of the image of God that is inward First in knowledge of all duties either concerning God his neighbour or himselfe vnto which knowledge may be referred wisedome to vse knowledge to discerne whē where and how euery thing should be done conscience to accuse or excuse as his doings should be good or euill memorie to retaine prouidence to foresee what is good to doe it what is euill to auoid it Reason to discusse of the lawfulnes or vnlawfulnes of euery particular action of a mans owne selfe Hitherto referre the knowledge of the natures of the creatures whereby hee was able to name them according to their nature Secondly in holinesse of minde and will whereof it is that God saith Be ye holy as I am holy Thirdly in iustice or vprightnes of desires and affections So much of the inward gifts what is the outward image of God That God set such a grace and maiestie in the person especially in the face of man as all the creatures could not looke vpon without feare and trembling as appeareth when they all came before man to receiue their names From all which both inward and outward riseth the dominion that God gaue him ouer all the creatures of which dominion the authoritie to name them was a signe GEN. chap. 2. vers 18 19 20 c. 18 Also the Lord God said It is not good that the man should be himselfe alone I will make him an helpe meete for him 19 So the Lord God formed of the earth euery beast of the field and euery fowle of the heauen and hrought them vnto the man to see how he would call them for howsoeuer the man named the liuing creature so was the name thereof 20 The man therefore gaue names vnto all cattell and to the fowle of the heauen and to euery beast of the field but for Adam found he not an helpe meete for him HAuing heard before of Gods counsell and deliberation touching the making of man in that excellencie as we haue heard let vs now consider of the execution of that counsell And therefore I aske you when was man made The sixth day howsoeuer the storie of his creation more at large is placed after the Lords rest in the seuenth day VVhat parts doth he consist of Of two parts of a body and of a soule VVhereof was his body made Of the very dust of the earth in which respect the worke of God in making him is set foorth by a similitude of the Potter which of the clay maketh his pots VVhat learne you from hence That seeing it pleased God to make mans bodie more principally of the basest element Gen. 18.27 that thereby hee would giue man to vnderstand of being lowly and humble in his own sight according as the Scripture it selfe directeth vs to this instruction VVhat else learne you The absolute authoritie that God hath ouer man as the Potter hath ouer his pots and much more How was the soule made His soule was made a spirituall substance Gen. 2.7 Mal. 2.15 which God breathed into that frame of the earth to giue it a life and such a life as had the excellencie before spoken of VVhy doth he call it the breath of God Because he made it Immediately not of any of the elements as he did all other creatures that being a thing free from composition it might be immortal and free from the corruption decay and death that all other earthlie creatures are subiect vnto And therefore as it had life in it selfe when it was ioyned to the body so it retaineth life when it is separated from the body How doth God say it is not good for man to be alone did he make any thing that was not good God forbid for by good is not meant that which is set against sinne or vice but in saying it is not good that man should be alone he meaneth that it is not so conuenient and comfortable What learne you from hence 1. Cor. 7.1 First how foully the Papists haue been deceaued that vpon the words of the Apostle It is not good for man to touch a woman haue gathered that marriage is little better then whoredom considering that as heere so thereby good is meant only that which is conuenient and commodious Secondly that man is naturally desirous of the societie of man and therfore that Monkeries Nunneries and Hermitages are vnnaturall and consequently vngodly VVhat is meant by these words as before him vers 18. That she should be like vnto him and of the same forme for the perfection of nature and gifts inward and outward What is the end why shew was made To be a helpe vnto man Wherein In the things of this life by continuall societie 1. Pet. 3.7 for generation Gen. 1. vers 28. the life to come 1. Pet. 3.7 And now a fourth vse is added To be a remedie against sin which was not from the beginning 1. Cor. 7.2 VVhat reason is brought to prooue that God was to make a woman the helpe vnto man Either hee must haue a helpe or companion from some of these creatures that are alreadie made or els wee must make him a helper and companion But amongst all the creatures there is none fit therefore I must create one The first proposition being euident how is it prooued that there is none fit among all the creatures By Gods own testimonie and Adams experience who hauing giuen names to all the creatures truely and according to their natures yet found none fit for his company Gen. 2.20 What learne you from thence that the Lord would haue Adam see whether there were a helper amongst the other creatures which he knew well to be vnfit To teach vs that ere wee enter into mariage wee shuld haue feeling of our own infirmitie need of a wife whereby that benefit may become more sweet and we more thankfull vnto God which if it be true in a man it ought to bee much more in a woman which is weaker and more insufficient then he What else That it is a peruerse thing to loue any creature so well as mankinde against those men that make
because all mankinde was in Adams loines when he sinned This reason seemeth to be as doubtful as the question it selfe But it is made manifest by the example of Abraham Heb. 7.9.10 in whom Leui is said to haue paid tithes to Melchisedeck which was not borne some hundred yeeres after Gen. 25.23 also by the example of Rebecca who hauing two sonnes in her wombe is said to haue two nations Is there any proofe hereof out of this place Yea verely for euen as the righteousnes of Christ is reckoned to those that beleeue in him although they neuer did it because they are one with Christ so the sinne of Adam is reckoned to all his posteritie because they were in him and of him and one with him Can you shadow out this vnto me by any resemblance of earthly things We see that by the act of generation in leaprous parents the parents leprosie is made the childrens and the slauish and villanous estate of the parents is communicated vnto all their ofspring Then it appeareth that by propagation from our last parents we are become partakers of the transgressions of our first parents Euen so and for the same transgression of our first parents by the most righteous iudgement of God we are conceaued in sinne and borne in iniquitie Psal 51. VVhat call you that inborne sinne wherein euery one is conceaued It is called originall sinne which is a sinne of al the posterity of Adam whereby all the powers of the soule and bodie being infected we are made drudges and slaues of sinne Seing by the Law sinne is and the law was not before Moses it seemes that there is no sinne vntill Moses When it is said the Law was not before Moses it is to be vnderstood of the written Law in the tables of stone by the finger of God and other lawes ceremoniall and politicall written by Moses at the commandement of God for otherwise the law the ceremoniall excepted was written in the hart of man and for the decay thereof through sinne taught by those to whom that belonged from the fall vnto Moses VVhom doth the Apostle meane when be noteth them that sinned not to the similitude of Adam Infants who are borne in sinne and sinne not by imitation but by an inherent corruption of sinne How is it shewed that babes new borne into the world sinne In that they are afflicted sundrily which they bewray by their bitter cries and in that they comming out of the mothers womb go straight vnto the graue VVhat are the fruits of this sinne Actuall sinne thoughts words and deeds against the righteousnes of the law EZRA chap. 9. verse 6. 6 And said O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head and our trespasse is growen vp vnto the heauen WHat are the things that generally follow sinne They are two guilt and punishment both which doe most duely wait vpon sinne to enter with it and cannot by any force or cunning of man or Angell be holden from entring vpon the person that sinne hath already entred vpon VVhat is the guilt of sinne It is the merit and desert of sinne whereby we become subiect vnto the punishment of God Is there any euill in the guilt before the punishment be executed Very much for it worketh vnquietnes in the minde as when a man is bound in an obligation vpō a great forfeiture the very obligation it selfe disquieteth him especially if he be not able to pay it as we are not and yet more because where other debts haue a day set for paiment we know not whether the Lord will demand by punishment his debt this day before the morrow VVhat learne you from this That sith men should shun by all meanes to be in other mens debts or danger as also the Apostle exhorteth Owe nothing to any man Rom. 13.8 Prou. 6.1.2.3.4.5 and Salomon also counselleth in the matter of suertyship we should more warely take heed that we plunge not our selues ouer the eares in the Lords debt for if it be a terrible thing to be bound to any man in statutes staple or marchant or recognisance much more to be bound to God who will be paid to the vttermost farthing How els may the hurt and euill of the guilt of sinne be set forth vnto vs It is compared to a stroke that ligheth vpon the heart or soule of a man Gen. 44.16 1. Sam. 24.4.5.6 where the wound is more dangerous then when it is in the body And so it is also a sting or a bit worse then of a viper as that which bringeth death Haue you yet wherewith to set foorth the euill of the guilt It seemeth when the Lord saith to Cain Gen. 4. Rom. 2.15 if he sinne against his brother his sinne lieth at the doore that he compareth the guilt to a dog which is alwaies arring and barking against vs which is confirmed by the Apostle who attributeth a mouth to this desert of sinne to accuse vs. What is the effect of this guilt of conscience It causeth a man to flie when none pursueth Prou. 28.1 Leuit. 26.36 and to be afraid at the fall of a leafe When a man doth not know whether hee sinne or no how can he be smitten or bitten or barked at or flie for feare and therefore against all this euill ignorance seemeth to be a safe remedie No verely for whether he know it or no his guilt remaineth as the debt is debt although a man know it not and it is by so much more dangerous as not knowing it he will neuer be carefull to discharge it till the Lords arrest be vpon his back when his knowledge will doe him no good We may see many which heap sin vpon sin and know also that they sinne and yet for all that cease not to make good cheere and make their hearts merrie Rom 2.15 1. Tim 4.2 Psal 50.21 The countenance doth not alwaies speake truth so that sometimes vnder a countenance in shew merrie there are pricks stings in the conscience which yet is oftentimes benummed and somtimes through hypocrisie it is seared as it were with an hot iron but the Lord will finde a time to awaken and reuiue it by laying all his sinnes before his face When it is knowne what is the remedie of it First it were wisedome not to suffer our guilt to runne long on the score but reckon with our selues euery night ere wee lie downe to sleepe and looke back to the doings of that day that in those things that are well done we may be thankfull and comfort our owne hearts and in that which hath passed otherwise from vs wee may call for mercie and haue the sweeter sleepe Prou. 6.1.2.3.4.5.6 For if Salomon willeth vs in that case of debt by suertiship to humble our selues to our Creditor and not to take rest till wee haue freed our selues much
more we ought to haste to humble our selues vnto God sith the blood of Christ is the only sacrifice for sinne Is the guilt of sinne in all men alike Esra 9.6 No for as the sinne increaseth so doth the guilt both in regard of the greatnes and of the number of our sinnes as appeareth out of this text whereas sin is said to bee gone aboue their heads so the guilt to reach vp to the heauens When the sinne is gone and past is not the guilt also gone and past No but when the act of sin is gone the guilt remaineth alwaies as the strong sauour of garlick whē the garlick is eaten or as the marke of the burning when the burning is past What is contrary to the guilt of sinne The testimonie of a good conscience which is perpetuall ioy and comfort yea and a heauen to him that walketh carefully in Gods obedience as the other is a torment of hell ROM chap. 6. vers 23. 23 For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. SO much of the guilt what is the punishment It is the wages of sin sent for the guilt Is the punishment limited in the word which shall come for sinne It cannot wholly be laid downe Deut. 29.20 28.61 it is so manifold and so diuers and therefore it is said that they shall come written and vnwritten Against what are these punishments addressed Against the whole estate of him that sinneth for whereas executions vpon obligations vnto men are so directed as they can charge either the person alone or his goods and lands alone so as if the Creditor fall vpon the one he freeth the other as if hee fall vpon the person he cannot proceed further then vnto his bodie the execution that goeth out from God for the obligation of sinne is extended to the whole estate of the sinner Can you draw this great number and diuersitie of punishments to certaine heads Yes for they are either in this life or in the life to come What are they in this life They are either in the persons themselues or in the things that belong vnto them What are they in the persons themselues They are either in the whole person bodie and soule ioyntly or in the parts seuerally What are they in the whole ioyntly Matth. 12 33.34.35 A necessitie of sinning but without constraint vntill they be borne againe by the grace of God What are they in the persons seuerally In the soule and in the bodie apart What are the vpon the soule apart Ephe. 4.17.18.19 When God striketh it with an ignorant spirit with want of iudgement to discerne betweene good and bad with forgetfulnes of holy things or hardnesse of heart which although they be for the time least felt yet are they more fearfull and dangerous then those the sense whereof is presently sharpe VVhat are they vpon the body apart Deut. 28. Hunger thirst wearinesse want of sleep all kinde of diseases euen to the itch which few make account of thereby to feele the anger of God and punishment of sinne VVhat are they in the things belonging vnto them Matth. 15.22 7.1.2 Calamities vpon their wiues children families goods and good name Hitherto of the punishments in this life What are they in the life to come Luke 16.22 They are most horrible first in the soule of the wicked 23. which after this life goeth immediatly to hell vntill the day of iudgement Secondly at the day of iudgement the bodie shall bee ioyned to the soule Matth. 10.28 both to be tormented in hell euerlastingly so much also the more as they haue had more freedome from paine of bodie and anguish of soule and losse of outward things in this life Is the punishment of all sinnes alike No for as the guilt increaseth John 19 11. Matth. 11.20.21.22.23.24 so doth the punishment and as the smallest sinne cannot escape Gods hands so as we heap sins he will heap his iudgemēts Hauing heard of the miserable and vnhappie estate of man by his sin guilt and punishment what is the remedie appointed of God for the recouerie of this cursed and damnable estate The word of God especially preached 2. TIM 3. vers 13 14 15 16 17. WHat is the word of God It is the will of God contained in the scriptures of the old and new Testament What is the Scripture It is a doctrine of sauing men written by inspiration Who is the author thereof God alone who inspired the hearts of holy men whom he chose to be his Secretaries to write it Which be those Scriptures The Testament Old and New What is contained in the old In the old Testament are the Law Prophets 1. The Law which are the fiue bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie 2. The Prophets which are either in Poesie and the same either Doctrinall only as Salomon Prouerbs Ecclesiastes Canticles Ieremies Lamentations Iob. both doctrinal and foretelling things to come also as Psalmes Prose which are either Historical as Iosuah Iudges Ruth 1. Samuel 2. Samuel 1. Kings 2. Kings Ezra Nehemiah Hester 1. Chronicles 2. Chronicles Doctrinal and foretelling things to come which are Prophets called Greater 4. Esay Ieremy Ezechiel Daniel Smaller 12. Hoseas Ioel. Amos. Abdias Ionas Micheas Nahum Habbacuck Sophonie Aggei Zachary Malachy Hitherto of the bookes of the old testament what are the bookes of the new They are of things reuealed before the writing of them which are either Historicall either of Christ Matthew Marke Luke Iohn His Apostles as the Acts. Doctrinall as the Epistles of Paul to the Romanes 1. Corinthians 2. Corinthians Galatians Ephesians Philippians Colossians 1. Thessalonians 2. Thessalonians 1. Timothy 2. Timothy Titus Philemon Hebrewes Iames. 1. of Peter 2. of Peter 1. of Iohn 2. of Iohn 3. of Iohn Iude. After the writing of them as the Apocalyps What are the proper markes by which these bookes may be discerned from all other First they are perfectlie holy in themselues and by themselues whereas all other writings are prophane further then they draw some holines from them which is neuer such but that their holines is vnperfect Secondly they are perfectly profitable to instruct to saluation in themselues and all other imperfectly profitable thereunto further then they draw from them Thirdly a perfect concord between these writings notwithstanding the diuersity of persons by whom places where and times when and matters whereof they haue written Fourthly the admirable maiesty and force that is in them to incline mens hearts from vice to vertue 1. Cor. 1.17.21.24 2.15 Fiftly that in so great a plainenesse and easines of stile there shineth so great a maiesty 1. Tim. 5.21 Sixtly that there is such simplicity in the writers who neither spare their friends nor themselues Lastly the working of the spirit in the hearts of Gods children to assure them that these are
almes c. thereby deceiuing the people to enrich themselues Are all the duties of the first table greater then all the duties of the second Yea if the comparison be equall as the chiefe of the first table with the chiefe of the second the middle duties of the one with the middle duties of the other and the last and least of the former with the last and least of the latter otherwise not For if the murther of a man be compared with the least abuse of the name of God or adulterie with the least breach of the Sabbath these of the second table are greater How is this worship of God diuided Into that which is shut vp in the minde only and that also which is declared by outward actions What consider you in these words I am the Lord thy God that brought thee out of the land of Egypt out of the house of bondage Thou shalt c. First the preface to all the ten Commandements and then the first commandement How is the preface set as a reason to the obseruation of all the Commandements Thus If I be the Lord thy God which brought thee out of the land of Egypt thou must then keep al my commandements but I am the Lord thy God which brought thee out of the land of Egypt therefore thou must keepe all my commandements How can this belong vnto vs which are not Israel But wee are the Israel of God and it serueth further for a note vnto vs to distinguish the true God from Idols of all sorts VVhy doth the Lord make choice of that benefit which nothing belongs vnto vs rather then of any other wherein we communicate with them First because it is the manner of God to allure the Israelites as children with temporall benefits hauing respect to their infirmitie and childhood whereas we are blessed of God with greater knowledge and therefore are men in respect of them Secondly because it was fittest to expresse the spirituall deliuerie from Satan by Christ which was thereby represented and so it belongeth no lesse yea more to vs then to them And being freed from the slauerie of our enemies whereunto wee were so neere more then once and which wee iustly had deserued euen that is matter of a great bond vnto our God Thirdly because it was the latest benefit the sweetnes wherof was yet as it were in their mouth And herein the Lord respected our corrupt nature that are readie to forget old benefits how great so euer So much of the preface What is the commandement Thou shalt haue no other gods before me What is to be considered in this commandement The inward worship of God as appeareth by the words before me that whereof I alone take notice Where we must take heed we imagine no likenes of God thereby setting vp an idoll in our hearts if wee liken him to any thing whatsoeuer For the better auoidance whereof we must settle our mindes vpon Christ in whom only God is comprehensible How many things are to be considered in the inward worship Two according to the inward man the former of the vnderstanding the other of the will and affections What is required touching the vnderstanding Knowledge first of the properties and actions of God as is before said his Substance being past finding out of man or Angels Secondly faith both in beleeuing the things that are written of him and applying to our selues that God is good What is contrarie to this To put our trust in our selues or in our friends honour wisedome money learning or credit which are but meanes giuen vs of God to glorifie him the better What is our dutie concerning this and all other good meanes To trust in God no lesse when wee haue them then when we want them VVhat vertue ariseth of this trust and inclination Hope whereby we patiently attend for all things that we neede at Gods hands not only when wee haue the meanes but also when wee see no apparant meanes as the Israelites did in the desert and when the meanes seeme contrarie as the three companions of Daniel and Daniel himselfe and Iob I will trust in God although he kill me VVhat further ariseth of these former vertues Humilitie whereby we cast our selues down before God to acknowledge our insufficiencie in our selues and so all our behauiour should be seasoned with humilitie Contrarie whereunto is presumption whereby we glorie and boast of our selues VVhat say you of the will and affections In the will and affections is required first loue that because wee know and beleeue that he is good we loue him aboue all which loue for that we cannot loue God in himself is then in truth in vs when we loue his word and commandements VVhat is contrary to this loue of God The loue of our selues and of worldly pleasures for whose cause wee leaue those duties which God craueth of vs whereas loue requireth that with Moses and Paul wee should wish our selues to be damned and accursed rather then the glorie of God should any whit be stained VVhat further is required To feare him Matth. 10. 1. Pet. 3.6 because we know and beleeue he is iust aboue all In which feare two things are required first that this feare be stronger to good then feare of men to euill Secondly that we doe not the good we doe onely or principally for feare of danger but for feare of God What is yet further required in the inward worship The reuerence of the Maiesty of God in regard whereof we should carrie such shamefastnes in all our actions that no vnseemely behauiour may proceed from vs which if men striue to do before Princes much more ought we to striue to doe the same before God How was this prefigured in the Law That when men would emply themselues according to the course of nature they should goe without the host carying a paddle with them to couer their feet because saith the Lord I am in the middest of you whereby the filthinesse of the mind was forbidden more then of the body which equitie reacheth also vnto vs. What is contrary to this reuerence of the Maiesty of God Irreuerence or prophanenesse of men to God-ward What is the second Commandement Thou shalt not make thee any grauen Image nor likenesse of things c. What obserue you in that this Commandement is next That the inward and outward worship of God must needfully go together so those that dare present their bodies to a Masse or any other false worship and say that they keepe their hearts to God are here conuicted of falshood What is the summe of this Commandement The outward worship of God as appeareth by the words make bow worship What is forbidden in this Commandement All will-worship how great a shew soeuer it haue What are the parts of that wil worship The outward worship of any besides God God any otherwise then he cōmandeth You haue spoken of things generall in the outward worship
sufficient and agreeable to euery ones estate after familiarly to teach them and to goe before them in prayer accordingly VVho are the gouernors in the houshold Ephes 5. and 6. Col. 3. and 4. First the husband in regard of the wife then the parents in regard of their children and lastly the master in regard of his seruants VVhat is the dutie of the seruant in regard of his master With care and faithfulnesse as in the presence of God Gen. 24.10.11 c. Ephes 6.5.6.7 to bestow himselfe wholly the times appointed in his masters businesse VVhat is the masters dutie Deut. 24.14 15.13.14 To recompence his seruice according as the Lord hath blessed him by his labour VVhat are the common duties to the husband and wife Ephes 5.25 Mutuall loue one to another declared by mutuall helpe due beneuolēce yet so as the word presseth loue at the husbands hands more then at the wiues because men are commonly most short of that dutie VVhat is the wiues dutie to her husband Ephes 5.22 First subiection in a more gentle kind then others for albeit it be made heauier then it was from the beginning through her transgression yet that yoke is easier then any other subiections and from subiection obedience wherein wiues are oft short as the husband in loue Secondly 1. Cor. 11.7 she must represent his godly and commendable image in all her behauiour that in her a man may see the wisedome and vprightnesse of her husband Thirdly she must be a helper vnto him Gen. 2. 1. Tim. 3.11 by sauing that which he bringeth in VVhat is the husbands dutie to his wife In an entire loue vnto her Ephes 5. to defend her from all euill as he would cherish his owne flesh as Christ doth his Church VVhat is the dutie of children to their parents It is either generall or speciall VVhat is generall So to carrie themselues both in their parents tuition and after they are departed from them Prou. 10.1 and 17.25 32.28 as they may cause their parents in their good bringing vp to be commended VVhat is the speciall dutie That they ought not so much as attempt to bestow themselues in mariage without their parents cōsent Gen. 24. Iudg. 14.1 Gen. 21.21 and 27.46 28.9 1. Cor. 7.36.37.38 VVhat reason haue you to persuade children vnto this dutie That seeing their parents haue taken such great paines and trauell in bringing them vp they should reape some fruits of their labours in bestowing of them beside that they giue them this honour of esteeming them better able to prouide for their mariage Is this dutie required onely of children to their naturall parents that begat them No it is also required of children to their vncles and ants Hest 2. or to any other vnder whom they are and that be in stead of parents when parents are dead What is the second dutie of children to their parents 1. Tim. 5. That if their parents should want any thing wherwith God hath blessed them they should be readie to releeue them So much of the duties of children to their parents What are those of parents towards their children They are either common to both parents or particular to either of them What are the common duties of both parents Prou. 20.11 22.6 Gen. 4.2 They must marke the wits and inclinations of their children and their owne ability and so applie them in good time accordingly What is the second common dutie 2. Cor. 12.14 To lay vp and prouide somewhat for their children especially as they haue receiued of their ancestors that they leaue the same to their posterity What speciall dutie is there of the parents to the eldest sonne Gen. 49.3.4 That sith the Lord hath honoured him with that dignitie as to be their strength hee should also bee honoured of them at the least with a double portion as of the rest of the brethren with honour yet so as hee fall not from his honour by some horrible sinne So much of the common duties to both What is required of the father especially Gen. 35.18 Luk. 1.62.63 To giue the name vnto the child For notwithstanding that the mothers haue sometimes giuen the names yet that hath beene by permission of the fathers VVhat speciall dutie is laid vpon the mother To nurse the child if shee be able Gen. 21.7 1. Sam. 2. 1. Tim. 5.10 1. Tim. 2.15 Lam. 4.3.4 2. Sam. 24.17 Matth. 11.2 1. Thes 2.7.8 and 11. Hitherto of superiors in priuate What are they in publicke They are such as procure the common good of those of whom they haue receiued the charge and which forgetting themselues and their owne priuate good so often as need shal require procure the good of those which are vnder them VVhat is the dutie of their inferiors To minister charges Rom. 13. 1. Tim. 5.17.18 1. Cor. 9.4.5.6.7.8.9.10 13. and other things necessary for the execution of their offices and to their power to defend them in the same Of how many sorts are those superiours They are also of two sorts 2. King 2.3 1. Tim. 2. 1. Pet. 4.13.14 one are as it were diuine creatures called the Ministers of the Church the other are called humane creatures VVhy call you the other humane creatures Because notwithstanding they are appointed of God and such as without them neither Church nor Common-wealth can stand yet are not their kinds and number and order so appointed of God but that men may make moe or fewer of greater authority or lesse according as the occasions of places times or as the disposition of peoples doe require What are the duties of the superiors in the Common-wealth They are twofold First 1. Tim. 2.1.2 in respect of Gods matters Secondly in regard of ciuill affaires VVhat is the speciall dutie of the ciuill Magistrate in Gods matters To see that true Religion bee maintained by the example of Ezechiah Iosiah and other good Kings to see good ordinances for Religion grounded vpon the word of God duely practised that so God may be truely serued and glorified and the Churches committed to their gouernment may vnder them leade a quiet and a peaceable life in all godlines and honestie 1. Tim. 2.2 VVhat is the Magistrate specially to performe in respect of mens matters 1. Tim. 2.1 Dan. 4.7.8.9 Rom. 13.4.5 Hee must looke to the peace of the Common-wealth where he dwelleth and that iustice therin be duely executed that euery man may enioy his owne Psa 72. That the good may be cherished euil doers punished Rom. 13.3.4 And hee that neglecteth the former duety to God shall neuer performe his latter duety how politicke soeuer he seeme to be So much of vnequals VVhat is required of equals Philip. 2. First to liue together sociablie and comfortablie and not to exalt themselues aboue their fellowes but to goe one before another in giuing honour So much of the
hearing the word preached doth easilie bewray the great negligence and small obedience of the rest How is it shewed in the loue towards our neighbor In that we must loue him as our selfe which as it is so much the lesse then the former as man is inferior to God so wee being not able to accomplish it are much lesse able to fulfill the other How shall that be tried By examination of our selues in some particular as for example whether wee loue a stranger being our vtter and most deadly enemy as our selues which no man euer did nay a common man or to be playner euen our dearest friend as we doe our selues which cannot be found Looke Deut. 28.53.56 c. Wherefore that rotten righteousnesse of the Papists cannot stand VVhat profit ariseth of the second vse That by it as by a glasse we may the easier see and being shortly contriued we may better remember all our duties both to God and man it being as a Card to see countries easie to be caried about with vs. VVhat may you gather of this 1. Tim. 1.4.5 That sith the end of the Law is Loue all idle questions are to be left as vnprofitable not seruing to the practise of the same VVhy is the loue of God called the first and greatest Commandement Because wee should chiefly regard our duties to God and to bee most carefull to vnderstand his worship Why is the second table said to be like vnto the first For that they goe so hand in hand that no man can performe the one vnlesse hee accomplish the other which Iohn plainely teacheth in his first Epistle and fifteenth Chapter What is to be said of those that seeme to keepe the one and care not for the other If they will seeme to serue God aright and are not charitable they are meere hypocrites and if they deale vprightly with their neighbour and haue no loue of God they are profane politickes and very Atheists IER chap. 31. vers 31 32 33 34. 31 Behold the daies come saith the Lord that I will make a new couenant with the house of Israel with the house of Iudah 32 Not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the land of Egypt the which my couenant they brake although I was an husband vnto them saith the Lord. 33 But this shall be the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in then hearts and will be their God and they shall be my people 34 And they shall teach no more euery man his neighbor and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and will remember their sinnes no more WHat followeth to be spoken of The couenant of grace Seeing by the couenant of nor his life euerlasting is propounded what need is there that the couenant of grace should be set before vs Because as hath beene said the couenant of works cannot through the infirmitie of our flesh giue life vnto any And therefore if God should iustifie any by it he should be vniust as one that should giue the kingdome of heauen to wicked men Seeing the nature of a couenant is to reconcile and ioyne those together which are at variance as we see in the example of Abraham and Abimelech Laban and Iacob why is this called the couenant that can make no reconciliation betweene God and vs Although it be not able to reconcile vs yet it doth make way to reconciliation by another couenant neither is it meet strictly to bind Gods couenant with men to the lawes or couenants of one man with another for amongst men the weaker seeketh reconciliation at the hand of the mightier Luk. 14.31.32 but God neither able to bee hurt or benefited by vs seeketh vnto vs for peace What is the couenant of grace Act. 16.30.31 That God will giue vs life euerlasting through Christ if we beleeue in him How are they conuinced by the giuing of this couenant which seeke righteousnesse in the law or old couenant Heb. 8.7 Because thereby they make God vnwise that would enter into a new and second couenant if the former had beene sufficient Of how many sorts is this It is either the old or new Testament VVhat is the old Testament It is the couenant of God vnder shadowes to giue life euerlasting by faith in Christ that was to come What is the new Testament It is the couenant of God without shadowes to giue life euerlasting by faith in Christ that is come Are these Testaments diuers They be in substance the same but in maner they differ What are the parts of this couenant of God Two the one is the couenant that God maketh with vs the other is the couenant that we make with God What is the summe of that couenant God maketh with vs That he will be our God What gather you from this couenant of God The surname of God as it is in diuers places and namely Exod. 3.15 What is properly ment when it is said the God of your fathers the God of Abraham the God of Isaac and the God of Iacob The singular glory and priuiledge of Gods people Heb. 11.16 in that God is content to take his surname of them Why is this surname added For that it is a fearefull thing to thinke of the proper name of God alone vnlesse this bee added to it whereby he declareth his loue and kindnes to vs. IOH. 1.14 And the Word was made flesh c. WHereupon dependeth the performance of this couenant of grace On the second person in Trinitie Christ Iesus the onely sonne of God What are we to consider in him First his Person secondly his office What haue we to consider in his person First his Godhead that maketh the person Secondly his manhood which hath subsistence in the person of the Godhead What say you of his Godhead That he is the onely naturall sonne of the most high and eternall God his father his word character and image God coessentiall and coequall with the father and the holy Ghost Doe you then hold that he is and is called the son of God in regard of his Godhead Yes verily and not according to his manhood according to the Apostle who saith that hee is without father according to his manhood Heb. 7. and without mother according to his Godhead It seemeth he is called the sonne of God in respect of his humane nature in the generation whereof it is said that the holy Ghost did that which fathers doe in the naturall generation especially seeing he is therefore said the sonne of the highest No but onely in regard of the eternall generation otherwise there should bee two sonnes one of
make cleane the body so doth the accomplishment of the law by Christ make vs righteous VVhat pledge is there in Baptisme of our sanctification Rom. 6. 〈◊〉 3. 1. Cor. 10. Matth. 3. Mark 1. The water lying vpon the childs head declareth that the old Adam in the baptized is buried with our Sauiour Christ and as it were drowned with the old Pharao and the Egyptians as the water after shed from the body the body appeareth white and clean so doe we appeare in newnesse of life from whence it is called a Sacrament of repentance VVhat learne you thereby That although sinne rise and rebell in vs yet if we bee the children of God it shall bee killed by the death of our Sauiour Christ and although wee bee sluggish to good things yet shall wee bee quickened by him So much of the sacrament of Baptisme What is the preparation to it The dueties of it arise according to the persons VVhat are they First the baptized secondly the companie present The baptized what are they Either the children of the faithfull or conuerted to the truth What belongeth to the children of the faithfull In the action nothing but sufferance after the action when they come to age they must know the benefits and fauour of God receiued in their baptisme VVhat are the conuerted to the truth to performe before the action Acts. ◠First to examine themselues whether they be in Christ and Christ in them VVhat in and after the action In the action to haue regard to the graces offered after it to comfort themselues daily in the grace that God hath offered them VVhat are the companie present The parent or the rest of the Church VVhat is the parent to performe First to consider that God hath not receiued him onely but his child and therefore to reioyce in the loue and fauour of God and then to confirme himselfe that as God hath quickened him after his baptisme so will he his child Secondly to present the child Thirdly to giue or to take order for the giuing of some such godly name as may put the child in remembrance of some good duetie Fourthly after Baptism when the child is capable to catechise his child and to bring it vp in the feare and information of the Lord. What are the duties of the rest of the Church First to reioyce and to be glad at the increase of Gods Church Secondly to giue attendance to the doctrine and to pray that the child may bee quickened Thirdly when it commeth to age to do such duties as one member oweth to another So much for Baptisme What is the Lords Supper It is the second Sacrament of the Gospell wherby is sealed vnto vs our continuance with increase in the body of Christ which is his Church Are there diuers graces offered vnto vs in Baptisme and the Lords Supper No but the same graces to diuers ends in Baptisme to the inuesting and entring of vs into Christianitie in the Lords supper to the nourishing and continuing of vs in it And therefore as vnto the Sacrament of Baptisme so vnto this of the Lords Supper the Popish fained Sacrament of confirmation is notablie iniurious What things are to be considered in this Sacrament First the time and then the things that are to bee done The time of the administration of this Sacrament seemeth not to agree with that which hath beene generally taught of the Sacraments for this was by our Sauiour Christ not ministred on the Lords day and it was also ministred at night Although our Sauiour Christ did so yet hee did not bid vs so to doe but the Apostles example and religious practise herein is to be followed which did celebrate the supper of the Lord vpon the Lords day But yet it seemeth that both the example of Christ and of his Apostles doth tie vs to the time of the night Nothing lesse for our Sauiour did minister it after supper for that it was to come in liew and stead of the Passeouer and therefore was presently after the eating of it Secondly that it might goe immediately before his passion the better to shew whereunto it should haue relation Where also is another difference our Sauiour Christs supper representing his death which followed the supper and was to come our Sacrament representing the death of Christ already suffered and past What cause had the Apostles to minister it after supper which we haue not The Apostles did it in the night because it was not safe for the Church to meet in the day for feare of persecution wherefore herein the laudable custome of the Church of administring it in the morning when our wits and capacities are best is to bee followed In which respect also there is some difference betweene this Sacrament and the Sacrament of Baptisme which may without any inconuenience be administred in the after noone Is there nothing to bee learned in that our Sauiour Christ and his Apostles administred it after supper Yes verily for thereby wee learne that wee must not come for our bellies but haue our minds lifted vp from these earthly elements to our Sauiour Christ represented by them for men after supper set not bread and wine but banquetting dishes vpon the table What vse is there of this First to reproue such profane persons as come for a draught of wine alone Secondly those that rest onely on the outward elements So much of the time now to the things to be done in the Lords Supper and how shall wee consider them First what is generally to be done of all both Minister and Communicants Secondly what is to be done of the Minister What is generally to be done There must be a careful preparation before the action great heed in the action and a ioyful thankfull close and shutting vp of it In the two former whereof there is great difference betweene our Sauiour Christ and all other Ministers who hauing no battell of the spirit with the flesh in him but being alwaies prepared vnto euery good worke had no need of them the Ministers hauing as much neede as the people How are we to prepare our selues to this Sacrament We are before wee come vnto it to examine our wisedome and knowledge in this Sacrament whether wee can giue a reason of the representation of Christ in the bread and wine and bring the resemblance and difference of the proportion of the bread and wine with the body and blood of Christ and of the eating and drinking of the elements with the partaking of the spirituall things What further examination is to bee vsed before wee come All that come to this holy Sacrament must examine themselues of their faith and repentance for their particular sins to bewaile them and to iudge themselues for them lest in comming otherwise they procure the wrath of God against them and those that belong vnto them although not in condemnation in the world to come which the faithfull notwithstanding their
those things especially which belong to the life to come But how can we remember all the promises that God hath made thereon to ground our petitions especially being vnlettered There are generall promises that whatsoeuer wee shall aske according to his will it shall be giuen vs 1. Ioh. 15.14 Againe whatsoeuer we reade and heare that the seruants of God haue demanded in the Scripture vncontrolledly or without speciall calling that is a good warrant for vs to demand at the hands of God VVhat haue we further generally to bee obserued of prayer The necessitie and excellencie thereof It seemeth to be of no vse to make our petitions vnto God seeing he hath knoweth what we need either for his glory or our good and hath determined what to bestow vpon vs. Mat â— Yes verily wee must aske and that continually that is at set times without intermission by the commandement of Christ himselfe bidding vs aske and we shall receiue seeke and wee shall find knocke and it shall be opened vnto vs wherein wee should rest for as God hath for appointed all necessaries to be giuen vs so hath he also appointed the meanes whereby they should bee brought to passe whereof prayer is a chiefe so that the common proueth may be verified after a sort No prayer no pennie What other reason haue you for this We should therefore pray for the things we haue need of that hauing receiued them we might be assured we had them of God and not by accident of fortune as naturall men doe say How further is the necessitie of prayer considered Prayer is a key to open the storehouses of al Gods treasures vnto vs and as by knocking we enter into the place we desire to goe to so by prayer wee obtaine those things we need Also as men prouide gifts to make way for fauour Pro. 17.8 so prayer is a gift to appease Gods anger towards vs and as a stroke to teach those things that are aboue our reach and to put by those things that stand in our way And let vs hither adde that it is so necessarie as without it the vse and enioying the things wee haue is vnlawfull for as if wee take any thing that is our neighbours without asking him leaue we are accounted theeues 1. Tim. 4. so to take any thing of Gods whose all things are without asking them at his hand is fellonie Doth not God often times bestow his benefits without prayer Yes verily to the wicked many things either to prouoke them to repent or to make them inexcusable and to his children as a louing Father in regard of his ignorant and sometimes negligent child doth giue things vnasked euen so doth God towards his What is the excellencie thereof It is compared to incense or sweet perfumes Psal 14.41 for that they are as acceptable to the Lord as perfumes are to men and to the drops of hony as it were dropping from the lips of the Church as from a honie combe Cant. 4.11 Milke and honie is vnder her tongue How can God so infinitely wise take delight in our prayers that are so rude Because in Christ hee taketh vs for his children And therfore as parents rather take pleasure to heare their children stammer then some other to speake eloquently so doth the Lord take pleasure in the praiers of the Saints Of how many kinds is prayer Of two kinds either petition or thanksgiuing What is the petition It is a prayer whereby we desire all things necessarie And it is either for things of this present life with this exception so farre forth as the same shall be thought good vnto the wisedome of God or and that especially for the things of the life to come and that without exception VVhat is thanksgiuing Mat. 8.2 2. Sam. 15.25.26 It is a prayer wherein we magnifie the goodnesse of God and it is either in praising all his goodnesse wisedome power mercy and generally for the gouernment of his Church or for those particular fauors that by petition we haue receiued from his mercifull hands VVhat is annexed vnto both these kinds of prayer Confession of sinnes and of the righteous iudgement of God against them at the view whereof we being humbled may come more preparedlie to prayer in both kinds In what form manner should we frame our praiers We are herein for help of our weaknes and rudenesse in prayer to looke vnto the prayers of the holy men of God set downe in Scripture according as the estate wherein they were at the time of those prayers may best sort with the speciall causes wherein we are when we pray But especially and aboue any other yea aboue all them together wee are to looke vnto that most absolute prayer which our Sauiour Christ hath taught vs in the Gospell Dou you call that a prayer which of some is thought onely a forme of prayer to direct our prayers by It is both a prayer which we both may and ought to pray and also a forme of prayer whereunto we are to conform by which we ought to square al ours and therefore as S. Matthew 6. Matth. 6. â— biddeth vs pray after this sort so S. Luke biddeth vs say our Father c. May there not besides this prayer of the Lord be now vnder the Gospel a set form of praier in the church Yes verily so that it be left at the libertie of the Church to alter it and not at the liberty of priuat men without consent of the Church Wherefore is it conuenient that there be a set forme of prayer To help the weaker and ruder sort of people especially and yet so as the set forme make not men fluggish in stirring vp the gift of prayer in themselues according to diuers occurrents it being incident to the children of God to haue some gift of prayer in some measure Zach. 12.10 What is the Lords Prayer It is an absolute prayer in it selfe and a prayer giuing a perfect direction to frame al other prayers by What are the parts of this prayer Two the preface and the prayer it selfe What gather you of this that there is a preface set before the prayer Eccls 5.1 Psalm 26.6 Exod. 3. That Christian men are not to come malepertlie or rashly but with preparation for the Angell of the Lord standeth at the entrie to strike with hardnesse and blindnesse c. those that come without preparation for if we make preparation before we come to an earthly Prince 1. Tim. 2.8 and bethinke vs of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of Heauen and Earth How are we to prepare our selues Not onely to put off our euill affections but euen our honest and otherwise in their due time necessarie cogitations as the cares and thoughts of our particular vocations as of house or familie What is to be considered in the word father That we
are come to the Father the first person in Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it bee also lawfull to pray vnto Christ Acts 7.59 2. Cor. 13.13 or to his blessed spirit particularlie if so that in our vnderstanding wee doe conioyne them as those that cannot be separated in any actions either belonging to the life to come or pertaining to this life What further That wee are to come with confidence of obtaining our suites and desires Deut. 33.3 as young children desire to come vnto their fathers bosome or to sit vpon the knee or in the mothers lap so we by prayer doe as it were creepe into the Lords bosome and as it were do stand betweene the Lords legs as to our mercifull father whose bowels are larger in pitifull affection then any parents yea Matth. 7. then the mother towards the tenderest child if we come with faith for if parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting What is considered by these words Our Father The nature of faith Iohn 20.28 Gal. 2.20 Matth. 27.46 which is to applie it home to himselfe Also that our Sauiour Christ is the naturall sonne and we his sonnes by grace and adoption May not a man in his prayer say my father Yes verily Matth. 26.19 and that with warrant of our Sauiour Christs example What further That to come in any other name Exod. 24.2 20.19 Leuit. 16.17 1. Tim. 2.5 then in our Sauiour Christs is abominable which was figured in Moses and Aaron but is notably set forth of the Apostle Therefore it is abominable to come by Saints as in Poperie they doe What else learne you in this word our That when wee come to pray 1. Tim. 2.8 Matth. 5.23 Esay 1.15 wee must come in loue as one brother loueth another and therfore reconcile our selues if there be any breach What is considered by these words which art in heauen That as wee are to come boldly Eccles 4.16 5.1 so wee also are to come with reuerence of his Maiestie wee being as wormes scrauling vpon earth and he in the highest heauens What further That as he is readie to doe all things for vs so he is able to do al things for vs which are necessary for vs to meditate vpon Why is he said to be in heauen who is in all places and whom all the world is not able to containe For two causes one is for that there he doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately and without the helpes and aides which we haue The other because he communicateth himselfe and his goodnesse more plentifully with them then with vs and so God is said to be present in the temple and in the elect Hauing vnderstood what is to bee learned of the words of the preface seuerally what are wee to learne of the words iointly together That God only is to be praied vnto for although there be other fathers besides God Rom. 10.4 Psal 73.25 and other in heauen besides him yet there is none which is our Father in heauen but God alone beside that it is a perfect paterne of all prayers it is euident that all prayers as in other things so in this must bee framed vnto it Thus much of the preface Now wee are to come to the prayer it selfe What is generall vnto it That our affections with zeale and earnestnesse ought to wait and attend on praier which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should haue to the things we come for which giueth a check to our cold prayers where the vnderstanding is without the affection and as it were the sacrifice without the heauenly fire to lift it vp and make it mount into heauen both in publike and priuat prayers So much of attention generall to the prayer What are the parts thereof A forme of petition and of thanksgiuing VVhat is taught hereby That whensoeuer we come vnto God in petition Phil. 4 6. Luk. 17.17.18 we are also to giue him thankes things not to be seuered and meanes to make way for further graces and benefits to be obtained Secondly that it is a fault of vs when wee are distressed in publike prayer to come in petition but not returne thanksgiuing for our benefits receiued So much of the parts of prayer How many sorts of petitions are there Two one sort of petitions is of those things that belong to Gods glory the other sort of petitions doth concerne our selues and our neighbours What is generall to bee considered in those petitions that concerne God That wee are to seeke the seruice of God before our owne things as also the Commandements teach vs which being diuided into two tables the first concerneth the worship of God the second table our selues What obserue you from this Our hypocrisie for were it not for our selues and wants we would not come at all in prayer as in Poperie all their prayers are for themselues and their saluation c. Whereas this word Thy in al these petitions doth shut forth the consideratiōs of our selues to the end that we might haue our minds altogether fastened vpon the seruice of God VVhat further obserue you proper to these petitions That they ought to bee performed with further zeale and earnestnesse of spirit as may bee gathered in that they are propounded without any bond of one with another How are the petitions that concerne Gods glory diuided Into two the first concerneth Gods glory it selfe the other two the things whereby God is glorified as when his kingdome commeth and his will is done What is the first petition Hallowed be thy name Why is this petition set before all Pro. 16.4 1. Cor. 10.31 Because it is that which ought to bee dearest vnto vs and for that all things ought to bee referred vnto it How consider you this petition First the meaning of the words apart then of them together VVhat is vnderstood by the word name 1. King 5.5 Act. 1.15 The person of God the father for that the name of a thing is taken for that it is the name of Also the name of God in the Scriptures is taken for his properties as his Iustice Mercy Wisedome c. and for the actions of God as the creation and gouernment of the world also for the things that belong vnto God as his word Sacraments and discipline Al which things are signified by the name of God because he getteth glory by them VVhat is meant by hallowed To hallow is to set apart a thing from the common vse to some proper end and therefore to sanctifie and hallow the name of God is to set it apart from all abuses to a holy and reuerent vse
either impunitie or tyrannous tortures of consciences may bee taken away VVhat further doe we pray for That God would furnish his Church with all such officers as hee appointeth that being endued with speciall gifts may bee both able and willing to execute their charge diligently and faithfully What further desire we in this petition That where these things are onely begun they may bee perfected and that euery Church may bee polished and garnished that Sion may appeare in her perfect beautie and so the Iewes may bee called and so manie of the Gentiles as belong vnto Christ and the contrary enemies may be either conuerted or confounded What do we pray for the kingdome 〈…〉 member of the Church We out of a sorrowful feeling of the spiritual bondage we are in to Satan and sinne pray that the kingdome of Christ may come and be aduanced in euery one of our harts in Iustice Righteousnesse Peace and Ioy in the holy Ghost euen as poore captiues are alwaies creeping to the prison doore Rom. 14.17 and labouring to get off their bolts So much of the kingdome of God in this world What pray you for concerning the kingdome of Christ in the last day or for the kingdome of glory Reuel 22.20 2. Tim. 4.8 That Christ would hasten his comming for the elects sake who with singular loue and affection long for it saying Come Lord Iesus come quickly The third petition Thy will be done in earth as it is in heauen VVhat is considered in this petition By earth those that are in earth and by heauen those that are in heauen VVhat is heere meant by the will of God Deut. 19.29 His reuealed will and Commandement wherein is set downe what we ought to do or leaue vndone as also his promises which we ought to beleeue Is there any other will of God besides his reuealed will 1. Pet. 3.17 Yea verily that whereof the Scripture speaketh thus if so be the will of God and that the petition is not meant of this it appeareth first because that no man can know it nor search it out vntill it come to passe whereas to the doing of this wil knowledge is necessarie Secondly for that no man can resist it Thirdly for that there are no promises for the performing of it seeing a man may doe the secret will of God and perish as Pilate c. Is not the secret wil of God contrary to his reuealed wil No in no wise it differeth in some respect but is not another wil much lesse contrarie How differeth it The secret will of God considereth especially the end and the reuealed will the things that are referred to the end And the secret will of God is of the euent of al things Ioh. 14.1 1. Thes ◠3 where the reuealed will is of those things onely which are propounded in the word as to beleeue in Christ and to be sanctified c. It may seeme that the reuealed will of God is sometimes contrarie to it selfe as when God forbiddeth murther and theft yet God commandeth Abraham to kill his sonne and the Israelites to take the goods of the Egyptians Here is no contrarietie because God in giuing a law to man giueth none to himselfe but that he may command otherwise therefore the law hath this exception that it is alwaies iust vnlesse God command otherwise But it seemeth that the secret wil of God is often contrarie to the reuealed will seeing by the former many euill things are committed and by the other all euill is forbidden In as much as by the prouidence of God euill things come to passe it is for some good of Gods glory or good of the Church or both in which only respect they by the prouidence of God are done or suffered to be done What more specially of sanctification do we pray for in this petition First that wee may know his will without the which we cannot do it then that so many as are subiects in the kingdome of Christ may do the dutie of good subiects and bee obedient vnto the reuealed will of God Mat. 6.33 otherwise called the righteousnesse of of Gods kingdome so that there is a mutuall relation of this petition to the former where we pray that God may rule as heere that his rule may be obeyed What learne you out of this word Thy Psal 86.11 110.37 Gen. 6.5 8.21 Rom. 8.6 Rom. 7.24 Wee learne that when wee pray for obedience to Gods will wee desire the suppression of our owne will as that which being prone to all sinne as a match to take fire is naught and repugnant to the will of God so farre are wee from hauing any free will naturally to doe that which is good 2. Pet. 2.7 Ezech. 9.4 which wee must bewaile both in our selues and others What by this word done Philip. 2.13 Act. 20.24 That it may not onely be intended and indeauoured but accomplished although it bee with griefe and smart What learne you of this as it is in heauen That our obedience should bee done most willingly readily cheerefully and wholly and not to do one and leaue another vndone As the Angels do the will of God so Psal 103.20 Mat. 18.10 Esa 6.2 Ezech. 1.7 and therefore are set forth winged to shew their speedinesse and round footed to expresse their readinesse to all and euery commandement of God And so all vnwilling or by law inforced obedience is heere condemned But seeing wee are sinfull and the Angels holy how can we imitate them Wee should endeauour to the like holinesse and so grow therein daily more and more till we be like vnto them not that we can performe it to the full as they doe Leuit. 11.44 1. Pet. 1.16 As also in this regard God himselfe saith Be ye holy as I am holy and yet it were absurd to say or thinke that any man could come to the holinesse of God whose holinesse hee is commanded to follow This petition also agreeth well with our desire of hastening the Lords comming in the former petition Hitherto of the petitions that concerne God What is generall to bee considered in the next for our selues That there is no lawfull vse of these petitions which follow or any of them vnlesse we first labour in the former petitions concerning the seruice of God 1. Tim. 4.8 considering that godlinesse hath the promises of this life and the life to come VVhat further That as in the former the word thy did only respect God so in these following by these words Ours and vs we learne to haue a fellow feeling of the miseries and necessities of others and therfore in care to pray for them which is the triall of the true spirit of prayer Is there any thing else common to them all That for them all we depend on God on his prouidence for the first of our nourishing on his mercy for pardon of our sinnes and on his power for
strength to resist tentation VVhat is the order of these petitions First to set downe one only for the things of this life Secondly two for the things that belong to the life to come VVhy haue we but one petition concerning this life and two for the things of the life to come To teach vs how smally earthly things are to bee accounted in regard of heauenly and therefore that our prayers for things of this life should bee short and further drawne out for the heauenly Why then is the petition for the temporall things put before the petition for spirituall First because it is the maner of the Scriptures commonly to put things first that are soonest dispatched Secondly that by experience of the smallest things as a step or degree wee may climbe vp to higher Whereby their hypocrisie is discouered which pretend great assurance of forgiuenes of sins and of their keeping from the euill one whereas they are distrustfull of the things of this life Thirdly that in hauing aforehand earthly things we may bee the readier and more earnest to intreate for the spirituall so our Sauiour Christ healed the bodily diseases to prouoke all men to come to him for the cure of the spirituall So much of this petition in generall VVhat is meant by Bread First all outward things both for our necessity and christian delight as well in clothing as in feeding Secondly all the meanes and helpes to attaine them as good Princes Magistrates seasonable weather c. Wherein also wee pray for the remouall of the contrarie as warre plague famine euill weather All which must be asked with this exception if it seeme good in the eyes of our heauenly father Mat. 8.2 which exception is proper to this petition l What need is there of asking these things The frailety of our nature not able to continue in health scarce one day without these helpes and as it were proppes to vphold this decayed and ruinous cottage of our mortall bodies lesse able to forbeare them then many beasts for seeing there was a necessarie vse of our meat in the time of our innnocency the necessitie by our fall is much greater What learne you from the word Giue First that from God all things come Psal 104.17.28.29.30 which wee are readie to ascribe either to the earth called the nurse or to our money wherewith we buy them or to our friends that giue vs them Act. 14.17 as if we should looke vpon the Steward onely and passe by the Master of the familie or vpon the brest that giueth sucke and neglect the nurse or bottell we drinke of and passe by the giuer VVhat next That although in regard of our labour or buying any thing it may bee called ours yet wee say giue Lord because wee cannot deserue the least crumme of bread or drop of water much lesse the kingdome of heauen What learne you further That seeing God giueth to whom hee will and what he will we learne to bee content with whatsoeuer we haue receiued Moreouer to bee thankfull for it 1. Tim. 4.5 seeing all things in regard of God are sanctified by the word and in regard of our selues by prayer and thanksgiuing And last of all not to enuie other mens plentie being Gods doing VVhat reason is there that they should pray for these things of God which haue them already in their Garners Cellars c. Very great First for that wee in Adam haue lost the right of them all which in Christ the heire of the world wee onely recouer so that although wee possesse them yet are wee not right owners of them but by faith which is declared by prayer for them 1. Sam. 30.16.17 Dan. 5.5 2. King 7.17 Secondly for that the things we doe possesse wee may easilie a hundred waies bee thrust from the possession of them before wee come to vse them according to the prouerbe that many things come betweene the cup and the lippe Esa 3.1 Hagg. 1.6 Pro. 10.22 Dan. 1.13.14.15 Psal 78.30.31 Lastly for that although we haue the vse of them yet will they not profit vs neither in feeding nor clothing vs vnlesse wee haue the blessing of God vpon them yea without thē which they may bee hurtfull and poysonable vnto vs. By all which reasons it may appeare that the rich are as well to vse this petition as the poorest VVhy is this added this Day Exod. 16.19.20.21 That we are to pray for bread for a day and not for a moneth or yeere c. it is to teach vs to restraine our care that it reach not too farre but to rest in Gods prouidence Pro. 30.8 and present blessing and therfore not to be couetous Is it not lawfull to prouide for children and familie Gen. 41.34.35 Act. 11.28.29 2. Cor. 12.14 Mat. 6.34 Psal 37.5 Pro. 16.3 Yes verily not onely lawfull bu also needfull but heere our affections are onely forbidden to passe measure as to haue a carking and troubling care seeing the vexation of the day is enough for it selfe But to commit our waies vnto the Lord and to roll our matters vpon him who will bring them to passe VVhy is the bread called ours seeing that God must giue it Gen. 3.17 Psal 128.2 1. Thes 4.11 2. Thes 3.8.9.10 Mat. 6. Luk. 11.3 To teahc vs that we must come vnto it by our won labour in which respect he that will not labor shall not eate VVhat is the reason of the word Daily This word in the Euangelists and in the proper language of the spirit of God is the bread fit for me or agreeable to my condition Psalm 104.15 Iohn 12.3 Prou. 30.8 1. Tim. 6.8 Rom. 13.14 Iames. 4.3 Which is an especiall lesson for all estates and callings to keepe them within their bonds not onely of necessitie but of Christian and sober delight and not to aske them to the fulfilling of our fleshly desires What do we desire in these two petitions that follow Perfect saluation which a man cannot haue in this life standing in the deliuerance from the euils past contained in the former and those to come comprised in the latter What is the former of these petitions Forgiue vs our debts as we forgiue them that are debots vnto vs. What is the summe of it That God giuing vs a true knowledge and feeling of our sinnes would forgiue vs freely our sinnes and make vs as assured thereof as wee are priuie to our selues of the forgiuenesse of those trespasses which men haue offended vs by What are the parts Two a petition of the forgiuenesse of our sinnes and a reason of the perswasion that they are forgiuen Declare the petition First here is a comparison drawne from debtors which are not able to pay their creditors to whom all we are compared for that we haue all sinned and consequently our sinnes are likened vnto debts What learne you from hence Herehence two things are implied one a frank and humble
the face of the earth the Lord God is said to haue wrought most holily For as Iudas the Iewes and Pilate are all said to haue giuen Christ to death so the father and Christ are said to haue done the same and that in the same words though the maner and purpose bee diuers Doth not God then suffer such things to be done He suffereth indeed but this is not an idle permission Act. 2.23 3.18 4.28 as some imagine but ioyned with a worke of God as in the crucifying of Christ it is said they did nothing but that which the hand of God had determined before But doth not this draw God to some slaine of sinne from which he is most free as that which hee punisheth Act. 17.28 In no wise for God is the author of euery action and the diuell and our concupiscence the author of the euill in it as he that rideth on a lame horse causeth him to stirre but is not the cause of his halting How can God haue a hand in these things and yet be free from sinne Hee is a cunning workeman which with an ill toole will worke cunningly and as a most excellent Apothecarie maketh a medicine of the mixture of poyson in it which is not yet poyson but rather medicinable so the Lord in guiding and managing the poyson of sinne draweth treacle from the sinnes of men as it were the poyson in such sort as they turne to his glory good of the Church and cannot be charged with sinne no more then the Apothecarie with poysoning in so gouerning the poyson as it doth the contrarie by his skill vnto that which by nature it would doe And as in painting the blacke colour giueth grace to other the beautifull colors in making them shew better so it is in this worke of God in which the sinne and vntruth of men as by a blacke and darke colour causeth the truth and righteousnes of God as the white to bee more commended and to appeare better But how are these actions of the wicked discerned from the worke of God in them First from the cause from whence the action commeth for Iosephs brethren of enuie sent him into Egypt but God of loue So Shimei cursed of malice but God of iustice against Dauids murther and adulterie Rehoboam out of the vnaduisednesse of his heart refused the request of his people but God by his wise counsell did so dispose of it The diuell from hate to Achab was a lying spirit in the mouth of all his Prophets but God in iustice against his Idolatrie Pilate of ambition and feare the Iewes of malitious ignorance and Iudas of couetousnesse but God gaue Christ and Christ himselfe of loue How else are Gods actions discerned from the actions of the wicked By the end whither they tend for Iosephs brethren sent him to the end he should not come to the honour he foretold out of his dreame but God sent him to prouide for his Church and to fulfill that was foretold Shimei cursed to driue Dauid to despaire but God directed him for exercise of Dauids patience The diuell lied in the false Prophets to ruine Achab but God iustly to punish him for his Idolatrie Rehoboam to satisfie the desire of his yong beardlesse counsellors but God to performe the word that hee had spoken by his Prophet Pilate to please the people and to keepe his credit with Caesar Iudas for the obtaining of the money he desired and the Iewes that our Sauiour Christ should not reigne ouer them but God and Christ to saue his people But were it not better to say that these things were done by Gods permission then by his prouidence and gouernment thereby to auoide an absurdity in Diuinitie that God is the author of euill It is most truely said that God is not the author of sinne whereof he is the reuenger and also that they are done by Gods permission but it is not an idle permission separated from the prouidence and gouernment of God and therefore a distinction of Gods permission separated from his gouernment of sinne is not good Why so Considering that the distinction of such a permission doth not defend the Iustice of God for the which it is deuised How may that appeare If he permit sin he doth it against or with his wil if he doe it against his will then is he not Almightie as one that cannot let that he would not haue done If with his will how can his iustice bee defended if there were not some good thing for which hee doth willingly permit it for if a captaine should suffer willingly his souldiers to be murdered when hee might hinder the slaughter of them although hee put no hand to the murder he is not therfore excusable and free of the blood of his souldiers What else can be alleaged against the permission that is separated from the gouernment of the prouidence For that by this meane God should be spoiled of the greatest part of the gouernement of the world seeing the greatest and most part of the world are wicked al whose actions are as they themselues are wicked Is there yet any further matter against this distinction If in that God doth permit sinne he should haue no hand in guiding and gouerning it then he should haue no hand in the guiding and gouerning of good things for as it is said that he permitteth sin Heb. 6. so it is said also that he permitteth the good May not earthly Magistrates thus punish sinne No verily it were a cursed thing in Magistrates so to doe but God is aboue all Magistrates who euen for our naturall corruption may iustly giue vs ouer to all naughtie affections Why doe the Papists say And suffer vs not to be lead into temptation Exod. â—â— 1. 9.16 â— Kings 22.20 2.1.22 Rom. â— 24.26.18 2. Thes 2 11. In a vaine and foolish feare of making God to be guiltie of sinne if hee should be said to lead vs into temptation and therefore lay the Lords words as it were in water and change his tongue and set him as it were to the Grammar schoole to teach him to speake which teacheth all men to speake whose follie is so much the greater as it is the vsuall phrase of the Scripture What inconuenience followeth vpon this addition Very great for by this bare permission of euil they rob God of his glory working in the most things that are done of men Heb. 6.3 yea euen of the best things the doing whereof is attributed to his permission What learne you from hence The wisdom and iustice of God which can work in an euill action and be free from euill May wee not offer our selues into temptation as Christ did In no wise for hee was carried extraordinarily by the power of his God-head into the desert to bee tempted for our sakes that in his victorie wee might ouercome What learne you of this First that no man should chuse his dwelling
calamitie is hanging ouer vs or fallen vpon vs whereby the gratious presence of Christ is taken from vs or when there is any weightie matter to take in hand VVhat gather you hereof That the fast in Poperie is foolish which is holden at set times whether the time bee prosperous or not prosperous whether the affaires bee common and ordinary or whether they be special extraordinary of al which it may appeare how small cause the Papists haue to boast of their fasting which in all the warpe therof haue not a thred which is not full of leprosie But all this while there seemeth not to haue appeared any necessitie of this exercise of fasting Yes verily in that it is necessarie to humble our selues vnder the mightie and fearefull hand of God and to afflict our soules with the conscience of our sinnes and the punishment due vnto them vnto which this outward exercise of fasting is a good aid And our Sauiour Christ doth expresly say that the time shall come when his Disciples shall fast where both by the circumstance of the persons and of the time the necessitie of fasting is enforced How so By the persons for that the Apostles themselues had need of this helpe of fasting for their further humiliation And by the time for that euen after the ascension of our Sauiour Christ when the graces of God were most abundant vpon them they should haue need of this exercise VVhat is gathered heereof That it is a shamefull thing for men to say that fasting is Iewish or ceremoniall VVhat doe you gather in that our Sauiour Christ would not haue his Disciples fast vntill after his ascension His singular kindnesse in that he would suffer no great trouble and cause of fast to come vnto them before they had strength to beare them and were prepared for them Thus much of the exercise of fasting generally What are the kinds thereof It is either publicke or priuate VVhat is the publicke It is when for a general cause the Churches do fast and it is either more publicke when all Churches fast generally or some particular Churches are humbled by fasting What is the priuate fast It is more and lesse priuate as when a particular house more priuate when a particular person is humbled in fasting HEST chap. 9. vers 16. vnto the 24. HAuing heard of the extraordinarie prayer in fasting there remaineth to speake of that which is in a holy feasting VVhat is it It is a thanksgiuing vnto God for some singular benefit or deliuerance from some notable euill either vpon vs or hanging ouer vs which he hath bestowed vpon vs especially after in fasting wee haue begged the same at his hand VVhat ought especially to be the time of this prayer The time that is neerest vnto the mercy and benefit which we haue receiued as wee see in this story where the Iewes that were in the countrie and in the prouinces did celebrate it the fourteenth day of the moneth Adar because they had ouerthrowne their aduersaries the thirteenth day before and the Iewes that were in Susa because they made not an end of the slaughter of their enemies before the fourteenth day was past they celebrated their feast the fifteenth Looke 2. Chron. 2â— 26 And the example of Iacob checked for deferring the paiment of his vow at Bethleem Wherefore ought we to take the thou that is next the deliuerance Because we being most strongly and throughly affected with the benefit we receiue the first time it is bestowed vpon vs especially when there is not onely a notable benefit befallen vnto vs but that thereby also wee are freed from foure notable euill that was vpon vs or neere vnto vs wee are then most fit to hold a feast vnto the Lord. Why is the ordinance of a yeerely feast by Marâ—ocheus rather commanded vpon the day after the slaughter of their enemies then the day of the slaughter To set forth that reioycing ought not to bee so much for the destruction of our enemies as that thereby we obtaine peace to serue God in Wherein doth this feast consist The scope and drift of it is to reioyce before the Lord and to shew our selues thankfull for the benefit receiued not onely in that we are deliuered but that we are deliuered by prayer we haue made vnto God whereby our ioy encreaseth and whereby it differeth from the ioy of the wicked which reioyce that they are deliuered as well as we How must that be best performed Partly by outward and bodily exercises and partly by exercises of the mind What are the outward exercises A more liberall vse of the creatures both in meate and apparell then is ordinarie May wee eate and drinke more that day then on others No the exceeding is not in the quantity of meat and drinke but in a more daintie and bountifull diet then ordinarie which is to bee referred to the exercise of godlinesse Nehem. 8.10 and therefore ought to be vsed in that moderation and sobrietie at men may bee made more able thereunto euen as the abstinence in fasting is vsed to a further humiliation of the mind and affecting of the soule What is the exercise of godlinesse It is either in pietie and duety vnto God or in kindnesse vnto men What is the dutie vnto God To lift vp our voice in thanksgiuing vnto him as for all other his mercies whereof this benefit should cause the remembrance Psal 5.1 as one sinne causeth the remembrance of others so for that present benefit and for that purpose to call to remembrance and compare the former euils which either wee were in or were neere vnto with the present mercy and euery part of the one with the member of the other What other duely of pietie is to bee performed vnto God By a diligent meditation of the present benefit to confirme our faith and confidence in God that hee that hath so mightilie and gratiously deliuered vs at this time will also in the same or the like dangers deliuer vs hereafter so farre as the same shall be good for vs. What is the kindnesse we should shew towards men An exercise of liberality according to our power out of the feeling of the bountifull hand of God toward vs. To whom must that be shewed To our friends in presents Reuel 11.10 Nehem. 8.10 and as it were in new-yeeres gifts and portions to be sent to the poore and needie What remaineth further of these holy feasts The sorts and kinds of them which are as before we haue heard of fasts PSALM 50. vers 14.15 14 Offer vnto God praise and pay thy vowes vnto the most high 15 And call vpon me in the day of trouble so will I deliuer thee and thou shalt glorifie me HItherto of prayer What is a vow A solemne promise vnto God by fit persons of some lawfull thing that is in their choice It is thought that vowes are ceremoniall and not to pertaine to the times of the Gospell
There are indeed good yea excellent persons that thinke so which carrie so much more a misliking of vowes because they haue beene abused in Poperie howbeit it appeareth in this place that it is a constant and perpetuall seruice of God as shall appeare VVhat is the proper end and vse of a vow Gen. 28.10 Iudg. 11.32 1. Sam. 1.11 It is twofold first to strengthen our faith and secondly to testifie our thankfulnesse vnto God but no waies to merit any thing at Gods hand so that whereas the exercise of a fast is in aduersitie and as the feast in prosperity the vow may be in both VVho are the fit persons that may vow Numb 30.6 Such as haue knowledge iudgement and abilitie to discerne of a vow and of the dueties belonging to the performance of the same Are all such bound to vow Deu. 23.21.22 Numb 30.2 Numb 6.2 c. Not simplie all but those onely which either being in distresse feele a want of feeling of Gods assistance thereby to strengthen their faith for necessarie aide or they who being deliuered from some necessary euill or haue receiued some singular good where no vow hath gone before should witnes their thankfulnesse VVhat haue we heerein further to consider That the vow must bee of lawfull things else it is better not to pay the vow then to pay as Herod and the fortie mentioned in the Acts Act. 23.14 and as the Monks Friers and Nunnes vow wilfull pouertie and perpetuall abstinence from mariage and canonicall obedience and the people pilgrimages May we vow any thing which is lawfull to be done We may not vow any vile or base thing as if a wealthie man would vow to giue to the poore some small value farre vnder his abilitie for what either token of thankfulnesse can that be or what comfort in his troubles can hee take of the performance thereof What haue we secondly to consider That the vow must bee of such things as are in our choice to performe How many waies faile men against this Two waies first in vowing that wee are not able to performe secondly in vowing that which otherwise we are bound by the law of God to do Who be they which vow that they cannot performe They are they either whom strength doth faile through the common frailery of al men Numb 30.3.4 c. as those that vow perpetuall continencie whose lets come from themselues Or they which cannot performe it by reason of subiection vnto others as wiues vnto their husbands children to their parents seruants to their masters c. in whose power they are to performe their vowes or not to performe them VVhy may not a man vow such things as he is otherwise bound vnto For that they are due vnto God without the seruice of a vow and therefore it were a dalliance with God to make shew of some speciall and extraordinarie seruice where the common and ordinarie is onely performed as if a man would present as a gift vnto his Lord the rent of his house due for the occupation thereof What may we then lawfully vow Increase of Gods seruice as to pray more often euery day then ordinarily is vsed or to be more liberall to the poore with some straine of our ability building of Colledges Almes-houses c. What is the duely of those that haue vowed Eccles 5. First to haue a diligent care to performe their vowes for if it be a reprochfull thing to deale with God as with a man it is more reprochfull to deale worse with God then wee dare deale with many men Gen. 35.1 Secondly not to delay the performance of it for God corrected sharpely in Iacob the deferring of vowes first by his daughters deflouring secondly by the rage and murther committed by his sons Is the necessitie of performing vowes so great that they may no waies be omitted Ier. 35.9.10.11 Not so for to the performance of a greater dutie a man may omit his vow for a time and after a time returne and be not a vow-breaker as the Rechabites for safety of their liues came and dwelt in Ierusalem notwithstanding a former vow that they would not dwell in an house and yet God witnesseth that the vow was not broken thereby so to helpe our neighbours in some present necessitie we may cease from any vowed duety at that time and not sinne Wherein the Papists greatly faile who hauing vowed vnlawfully yet thinke they may not intermit their vowes If a man in vowing doe not consider sufficiently of the greatnesse of the matter may hee not breake that vow if he hath not so aduisedly made it No the vow being otherwise lawfull that rashnes is to be repented but the vow must be kept What haue we to learne of all this That we be aduised in that we doe and not to enquire after we haue vowed to find some starting hole whereat to get out but either not to vow at all Pro. 20.25 or if we vow to haue a good remembrance of it and a diligent care in the due time to performe it 2 PET. chap. 3. from the 3. vers to the 12. 3 This first vnderstand that there shal come in the last daies mockers which will walke after their lusts HAuing spoken at large of the gouernment of Christ in this world What followeth His gouernment in the day of Iudgement What is the day of Iudgement A generall assise of all persons that haue beene at any time in the world at which all must appeare personally before the great Iudge to receiue their finall sentence either of absolution or condemnation There be some that say that that Iudgement will neuer come because God delayeth it Yes it shall come most certainely and therefore to take away all doubt thereof out of our minds our Sauiour Christ hath not onely often told of it but hath also sworne it shall be What reason do they vse to prooue that godles opinion If there bee an end of the world Gen. 8.21 then it and the things therein should by little and little weare away and consume but they do not for that they remaine as they were from the beginning of the Creation therefore the world shall haue no end How must we meete with these errors and keepe our selues vndefiled of them In taking heed to the words of the Prophets and the commandement of the Apostles of the Lord our Sauiour as Peter teacheth here How doth the Apostle Peter confute them out of the Scripture First that the heauens and earth being created by the word and will of God in a small time may also in a small time be changed Secondly in denying that the world hath continued alwaies the same it was at the beginning of the creation inasmuch as the earth by water in the flood was couered in a short time and by the same reason may in a short time be consumed by fire But it seemeth that this promise of his comming
of Christ be accomplished What is the cause of these signes appearing and consequently of the comming of Christ The faithfull prayers of the Saints of God which doe desire him to make an end of these dangerous wicked daies for they shall desire him to see one day of the son of man during the vexations of the false Christs Hitherto of the comming of our Sauiour Christ and the effects of it What followeth That hee shall send his Angels to the vttermost parts of the earth to gather the elect How shall they be gathered By the sound of the trumpet Numb 10.3.4.5 as sometimes the people of Israel did by Gods Commandement which shall not be of brasse or such like mettall for the Angels haue sufficient might and skill to make a sound like vnto the sound of a Trumpet Exod. 19.20 without any such instrument in which respect it is also said how that they shall see the signe of the sonne of man in the heauen as the Captaines set vp their flag and banner to gather their souldiers VVhat shall all the Angels vse the voice of one Trumpet Not so but as amongst the diuels Belzebab is said to be the chiefest so also among the Angels 1. Thes 4.16 there shall be an Archangell which shall blow the Trumpet What gather you of this Ioh. 5.20 First the vnspeakeable power of Christ in his Angels at whose sound not onely the liuing shall bee changed but the dead euen from Adam to that time shall be raised who shall not be preuented of the other but all appeare together before Christ it being all one with his power to gather the dead as the quicke Secondly also in that they shall bee changed suddenly in a moment and in the twinkling of an eye at the last trump Shall there bee more trumpets then one or shall one trumpet be sounded oftentimes No verily but one trumpet being a great while founded at the last blast thereof all shall be changed What further learne you of this The infinite knowledge and wisedome of God in coupling euery bone to his proper ioynt in his owne body with the proper flesh and sinewes thereof notwithstanding the confused masse of all things that they shall be turned into whether dust aire or other element whatsoeuer Notwithstanding also that they are so diuersly distracted in place What is the reason thereof That those that haue glorified God in their bodies might bee also glorified in the same and contrariwise those that haue dishonoured him in their bodies might receiue dishonour of God How shall the sound of the trumpet raise vp the dead No otherwise but by the quickening of God by the power of his spirit whereby it shal come to passe that both the dead shall be raised out of the dust and the mortall made immortall But cannot God doe this without the sound of a trumpet Yes verily hee is able to doe it without any such instrument as he is also able to saue men extraordinarily without the preaching of his word yet hee will vse this outward meanes of a sound as of a trumpet in gathering of his saints as he vseth his word an ordinarie meanes to call them Is not this power of Christ exercised in vs whilest we are aliue Yes very effectually in quickening vs by the Gospell to his obedience who are by nature dead in sin and so not onely vnable but also vnwilling to any good wherefore God ioyneth power to his word to raise from death to life as well spiritually in the first as corporally in the second resurrection and that this first resurrection is a manifest pledge of the second there being greater difficultie in the former then in the latter resurrection for as in the latter there is no will to rise so there is no till or gaine saying which in the former is great After what manner shall the resurrection be First the godly shall arise to euerlasting saluation and then the wicked to eternall damnation What doe you gather of this That seeing our bed is fitly compared vnto the graue and our sleepe vnto death wee consider how wee lay our selues downe into our beds being assured that if we haue faith as a fetherbed under vs and good workes as a couerlet ouer vs then no doubt as a wearie man in the morning is refreshed so shall we after the troubles of this life rise againe in ioy and consolation and as if the sunne set faire it is a token that it will so rise so when the sunne of our soules sets well it is a token of a ioyfull rising of the body What is meant by this that one generation shall not passe That as it was said before that one generation should not passe vntill the destruction of Ierusalem were accomplished which indeed came about fortie yeeres after so verily all these signes of the false Christs and the darkening of the lights of heauen as hath beene spoken shall come within an age of the latter day Wherefore is this vehement asseueration vsed that heauen and earth shall passe but not one iot of the word shall passe Against those mockers which shall come in the latter time and charge the Ministerie of the Gospell with vntruth because they see no alteration in the course of nature But all this while heere is no mention made of the saying of Elias touching the time of the last day which is that there shall bee two thousand yeeres before the law two thousand vnder the Law and two thousand after the Law and then that these daies shall be shortened for the elects sake There is no cause why considering it is without authority of the word as that which is not in the Scripture and of Elias the Prophet but of another Elias neither Prophet nor son of a Prophet Beside that the vntruth therof doth manifestly appeare considering that both before the Law there were more then two thousand and vnder the Law there were lesse then two thousand by sundrie hundred yeers And where it is said that for the elects sake those daies shall be shortened it is spoken of the slaughter daies of the Iewes by the Romane in the destruction of Ierusalem and not of the latter day For it is rather true that the end of the world is deferred for the elect for that there shall be an end thereof assoone as the number of the elect be come into the world and fulfilled 2. Pet. 3. and for that the day of the Lord shall not come vntill all the prophecies in the booke of the Apocalyps be fulfilled Last of all that the iniquitie of the wicked be come to a full measure which the Lord obseruing in other iudgements will in that most fearefull iudgement much more obserue Howbeit this opinion is strengthened in that the world shall bee gouerned six thousand in a proportion of one thousand yeers to euery of the six daies wherein it was created the proofe whereof is drawne from Saint
shine as the sun then much more at his second comming his Maiesty shall be wonderfull seeing it is now both immortall and glorified and seeing hee appeared so glorious when his face onely was seene how much more when he shall appeare naked and bee seene in all his blessed body as the onely Absolon of God perfect in all beautie and comelinesse vnspeakeable How shall the glory of his comming appeare in the things belonging vnto him at his second comming First of all in his angels How shall his glory appeare in them In their number and in their excellencie How in their number In that they are infinite thousands which before hauing bin seuered in their diuers seruices they haue been employed in shall then all together and ioyntly attend vpon Christ and the seruice of that day How in their excellencie In that they also shall bee of great glory by the glory they haue of him for if an angell appearing be like vnto lightning then much more there must be great glory and brightnesse in the innumerable companie of Angels that shall attend vpon our Sauiour Christ What is further belonging to the glory of his cōming His glorious throne whereupon he shall actually and really sit shadowed out by the glorious throne of Salomon which was of pure gold whereof howsoeuer the matter bee vnknowne vnto vs yet wee know it shall be sutable to the excellencie of his Maiesty What is the proper vse heereof To bee armed against all shame and feare in the profession of Christ and his truth before whatsoeuer earthly Monarches whose iudgements are as it were scar-crowes to the iudgement of Christ to whom that properly belongeth which Rabshakeh foolishly bragged of his master concerning the ability of the least of his seruants What are the effects of this They are partly in the wicked and partly in the godly VVhat worketh it in the wicked Mourning and lamentation for feare and terror of the power and Maiestie of Christ and his Angels comming in the clouds which shall be a peece of hel vnto them before they shall feele it euen as guiltie prisoners will be terrified at the sight of the Iudges and Iustices before any execution of iudgement against them What gather you of it First if at the bare sight of these signes the wicked shall be so terrified how much more when they hauing receiued the sentence of damnation the same shall bee executed Againe if the godly hauing their sinnes forgiuen them are afraid at the appearance of one Angell much more the wicked which haue their sinnes tied fast vpon them will bee afraid at the sight of so many Angels And if a sparke of godlines without any appearance of glory in a godly man be terrible to the wicked much more the maiesty of the son of God altogether holy and glorious will strike an infinite feare into them and make them desire that the rockes and mountaines falling vpon them might hide them from his sight VVhat are the effects of Christs comming in the godly They shall reioyce and bee glad at this glorious comming which they looked and prayed for euen as a faithfull seruant is glad when his master commeth with much honour and good speed in all his affaires the honour and glory of his master seruing to his further aduancement Is there yet nothing belonging to the glory of his comming Yes that the heauens and the earth and all the creatures of God shall be put in a new liuerie against the comming of Christ and therfore that we should much more cleanse our selues thereby to bee fit to inhabit such changed and cleansed places as the heauens are How doth our Sauiour Christ garnish and enlarge this doctrine By a parable of the figge tree which elegantly declareth the certainety and comfort of the former doctrine that when the figge tree bringeth forth her leaues we know the summer is neere so when wee see the signes aforesaid come to passe the day of the Lord is euen at the dores and the summer of the Church of God is at hand What learne you of this That as the summer is the most pleasant season and most of all others to bee desired so wee should long after the comming of Christ when we shall enioy a perpetuall summer without all manner of winter stormes or troubles Hitherto of the preparation of the glory of Christ. How shall they be ranged That is set forth by a parable of the shepheard and the sheepe for as the shepheard when the euening commeth gathereth his flocke and separateth the sheepe from the goates so in the euening of the world our Sauiour Christ shall gather all nations by the ministerie of the Angels and then there shall be a full separation the godly being set on his right hand and the wicked on the left VVhat learne you of this The difference between the iudgements of God and the iudgements of men where both the innocent and guiltie are confusedly presented at one bar but then there shall be two barres through a separation of the wicked and the godly which separation the Angels most easily make in discerning betweene them as otherwise so by their cheerefull or fearefull countenances VVhy are the godly compared vnto sheepe First in regard of their simplicitie which yet hindreth them not to know the voice of their shepheard secondly in regard of the profit which they bring both when they are liuing and slaine VVhy are the vngodly compared vnto goates Because they are like them in straying climbing and the stinch they cast forth in their vnspeakeable vnsauorie conuersation Hitherto of the preparation What is the iudgement It is as it were a great assise wherein euery one must appeare personally before the great Iudge and receiue vnto himselfe the sentence of saluation or condemnation VVhat are the parts of this iudgement Two first the sentence of the Iudge which is twofold one for the faithfull another against the the wicked and secondly the execution of the sentence What is the former sentence It is spoken to the godly Come yee blessed of my father inherit the kingdone prepared for you before the foundation of the world Why doth the iudgement begin at the godly That seeing they must sit with Christ to iudge the world they might bee fitted vnto it by clearing before What gather you of this order A notable comfort to the godly against all trouble that as the Lord in mercie beginneth his correction at them in this life so in the latter day hee shall beginne with them the iudgement of ioy and comfort and that hauing beene misiudged heere they shal thē iudge their Iudges vnles in time they repent What learne you out of this former sentence First a notable harmonie betwixt Christ and his Church that as they say vnto him Come Lord Iesus come quickly so shall he say vnto them Come ye blessed of my father come declaring their exceeding desire of mutuall fellowship and societie What else That life euerlasting is
corruption that cleaueth vnto the best of our good workes be taken away But when our sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs. How is this pollution conueied into the good workes which God worketh in vs There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from the sin that dwelleth in vs as cleere water put into an vncleane vessell or running thorow a filthie channell receiueth some euill qualitie thereof Wherein doe our good workes faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime What are the instrumentall causes hindering the perfection of our workes First our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly in that our remembrance is infeebled and doth not so fully retaine that which the vnderstanding conceiued Thirdly in that the will and affections are short of their dutie Last of all in that the body is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole What is the finall end wherein good workes faile In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke a squint as it were at those duties which are enioyned to vs like to such artificers as prefer their owne credit in their skill before their masters profit If then it be so that sinne cleaneth to our best workes are not our good workes sinne and are not all euill workes equall No doubtlesse bee it farre from vs to thinke it for their imperfection is sinfull but the good worke is not a sinne and euen in bad actions as hath been said some are lesse euill then other How is this pollution taken away Exod. 28.36.37.38 By the intercession of our Sauiour Christ through which our good workes are of account before God VVhat doctrine is here to be gathered A doctrine of great comfort to the children of God to stirre them vp to abound in good workes sith they are acceptable to God in Christ Iesus for where men know any thing to bee delightsome to their Prince they will with all endeauour striue for it Matth. 12. how much more ought we to be pricked forward to the seruice of God who quencheth not the smoking flax nor breaketh the bruised reed yea Matth. 10. which forgetteth not a cup of cold water giuen in faith and for his sake VVhat other reasons are there to stirre vs vp to good workes We ought to remember Gods benefits bestowed vpon all his children as our Election Creation Redemption Calling Iustification Sanctification continuall Preseruation and then particularly such blessings as God hath seuerally bestowed vpon euery one of vs. Are not the iudgements of God also to bee thought vpon for furtherance to this dutie Yes verily to make vs feare to offend in our waies Remaineth there yet any more Good companie Psal 119.63 Pro. 13.20 which with Dauid wee must cleaue vnto not the noblest or of greatest account but the godliest for if we will auoid such a sinne we must auoid all company that delight therein which is no lesse dangerous then good companie is profitable VVhat gather you of this That whosoeuer maketh no choice of companie maketh no conscience of sinne as those that dare keepe companie familiarly with Papists thinking that they may keepe their conscience to themselues VVhat are the parts of sanctification Two first Mortification secondly viuification or a rising to righteousnes What is mortification Mortification is a continuall dying vnto sin slaying killing deadning of sinne proceeding from the vertue of Christ his death and buriall What is the sinne that must be mortified First our naturall corruption or old man called originall sinne which is a readinesse and pronenes to that that is euill and a frowardnes and backwardnes to that which is good called also flesh or the body of sinne Col. 3. Then the fruits thereof which are called the members of that body What is mortification of sinne further compared vnto Col. 3. It is set forth by the name of ragges and filthie stained clothes which wee are loath to looke on as it which we should cast off and lay aside What is Viuification or Quickening or rising to righteousnesse Rom. 6.4.5 It is a rising to newnesse of life proceeding from the power of Christ his resurrection Hitherto of Sanctification What is redemption It is the happie estate that the children of God shall haue in the last day 1. THES chap. 5. vers 19.20 19 Quench not the Spirit 20 Despise not prophecying BY what meanes doth God effect these things and how ruleth he till the last day By the meanes of his spirit and word ioyned together according as the words doe make mention What meane you by the spirit of God to this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is notable to attaine vnto Being incomprehensible how may wee come to some vnderstanding and sense of it By the things whereunto it is compared first Acts 2. Heb. 1. Ioh. 4. Matth. 3. Acts â— to wind to shew the maruellous power of it in operation Secondly to oyle that is of a hote nature that pierceth and suppleth Thirdly to water that cooleth scoureth and cleanseth Fourthly to fire that seuereth drosse and good mettall How is the operation of it Diuers as softening and hardening enlightening and darkning which it worketh after a diuers maner by the word in the hearts of the elect and reprobate according to the good pleasure of God and secret will only and after that according to the good pleasure of his reuealed will and so the lawfull vse thereof is rewarded with a gratious encrease of blessing and the abuse punished with further hardnes to condemnation Is by the word prophecying onely meant the preaching of the word No but by a figuratiue speech all those outward meanes whereby God vseth to giue his holy spirit as are the Sacraments and the discipline of the Church ouer and aboue the preaching of the word which being principall of all is heere set downe for the rest Before we enter into this watter there are some difficulties to be auoided in these words and first I aske why the Apostle hath 〈…〉 spirit before the preaching of the word meaâ—â— by prophecie considering that by and after preaching of the word the Lord giueth his
spirit Because the spirit is the chiefe of the two the word being but the instrument whereby the spirit of God worketh And secondly for that the worke of the spirit is more generall and reacheth to some to whom the preaching of the word cannot reach Lastly for that the word is neuer profitable without the spirit but the spirit may bee profitable without the word as after will appeare Another difficultie is that it seemeth by these words that the spirit of adoption and sanctification proper to the faithfull may be lost whilest he exhorteth that we should not quench the spirit By no meanes but as God doth assure the faithfull of their continuance in him so he doth declare by these exhortations that the onely meanes whereby he will nourish this holy fire in vs is to take heed vnto the preaching of the word Now to returne to this matter I demand Is it not lawfull to separate these meanes Matth. 19. In no case for that which God hath ioyned together no man may separate Now doth it appeare more euidently that God hath 〈◊〉 those together Because hee saith by the Prophet that this is the couenant he will make with his people to put his spirit and word in them Esa 59.21 and in all the posterity of the Church What doe you heere learne That no man is to content himselfe to thinke hee hath the spirit and so to neglect the word because they goe together Who are by this condemned The Anabaptists Papists and Libertines which ascribe to the spirit that which they like Ioh. 14.26 although wickedly seeing the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the word What other sort of men is heere condemned Mark 4.1.2 c. compared with Esa 2.1.2 c. 2. Pet. 3.15.16 The Stancarists who esteeme the word to be fit to catechise and initiate or enter vs in the rudiments of religion but too base to exercise our selues continually in it whereas the Prophets and Apostles most excellent men did notwithstanding exercise themselues in the Scriptures Are none saued without hearing of the word Rom. 8.9.14 Yes for first children which are within the couenant haue the spirit of God Matth. 2. without the ordinary meanes of the word and Sacraments Secondly some also of age and places where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as some natural fooles madmen or deafe home to shew that God is not tied to meanes What must we heere take heed of That we presume not vpon this sith that notwithstanding this secret working of God yet it is as vnpossible to come to heauen if hauing the meanes and capacitie of receiuing them we contemne the meanes as it is Impossible to haue a haruest Matth. 13. 1. Pet. 1. where no seed time hath gone before or to haue children without the parents seed seeing amongst such the spirit of God doth onely worke faith by the preaching of the word MAT. chap. 13. vers 3. 3 Then he spake many things to them in parables saying Behold a sower went forth to sow c. vnto the ninth and after from the eighteenth to the twentie foure Proceed to the diuers working of Gods spirit in his Church First it is in things common to the godly with the wicked secondly in things proper to the godly What are the things common to both First in the couenant of grace secondly in the couenant of workes What are the things common to both in the couenant of grace First to vnderstand something of the word of grace and to giue consent vnto the same with some delight in the knowledge thereof If they vnderstand it how is it that one sort are said not to vnderstand They haue some vnderstanding but it is said to be none because it is no effectuall knowledge for they come without affection and goe away without care What haue we heere to obserue First to take heed not to deceiue our selues in a bare profession or light knowledge of the word and that we come to heare it with zeale and depart with care to profit Secondly to beware also of the great subtilty of Satan who as a swift bird snatcheth the word out of vnprepared hearts euen as also doth a theefe which taketh away whatsoeuer he findeth loose What second thing is common to both To haue delight in the word and a glimpse of the life to come What difference is there betweene a godly ioy and this This is like the blaze of the fire and is neuer full and sufficient whereas the godly ioy is aboue that in gold and siluer Secondly the wickeds delight is for another purpose then is the godlies for it is only to satisfie a humour desirous to know something more then other whereas the godlies ioy is to know further to the end they may practise Why is it said they haue no roote Because they vnderstand the things but are not grounded vpon the reasons and testimonies of the word Proceed now to the third sort They are they which keepe it it may bee with some suffering of persecution yet the thornes of couetousnesse or of wordly delights ouergrow the good seed and make it vnfruitfull So much of things common to both pertaining to the couenant of grace Now declare the like in the couenant of workes First the wicked may confesse their faults Exod. 9.29 Acts 24.25 1. Sam. 24.17 Mark 6.20 Numb 23.14 Secondly bee pricked in conscience with a terror of them Thirdly to be sorie for them Fourthly to doe many things that are taught Fiftly to desire to die the death of the righteous and all these onelie for feare of iudgement whereas the godly confesse are pricked are sorry c. because they haue offended a louing God and a gratious Father and doe not some things but all they are commanded and desire to bee saued to the end they may glorifie God Are not three parts of the foure in the Church likely to be condemned by this parable No in no case for it is but curious and an vncomfortable doctrine it being a farre different thing to haue three sorts of wicked men in foure sorts and to haue thrice as many of one sort So much of the things common to the godly with the wicked What are things proper to the godly Two things first the receiuing of the seed in a good heart secondly the bringing foorth of fruit with patience What is here meant by receiuing of the seed into a good heart By the seed is meant the word of promise whereby God hath said hee will bee mercifull vnto vs in Christ By the receiuing into a good heart is meant the receiuing of it by faith in Christ What is faith A perswasion of my hart that God hath giuen his Sonne for me and that he is mine and I his Where it is