pardon of our sinnes For the duties of this faith The first is to pray vnto God earnestly euery day aboue all things of this world for the pardon of our sinnes because this is so great and wonderfull a grace For if a man were greatly endebted and for his debts imprisoned or sold for a slaue euer so to continue in most hard bondage would hee desire either good cheare or apparell pleasures or fits of ease wealth or health in comparison of freedome from this miserable estate in like manner seeing wee bee so farre indebted by our sinnes and thus made miserable slaues of the diuell why doe wee craue so earnestly against worldly wants and for worldly good things and not rather against our sinnes and for this blessednes to be deliuered from them And the rather because if our sins be vnremitted we cannot looke to speed in any other desire for our sins do separate betwixt our God and vs. Esa 5â— 2. Ios 7. All the time that sinfull Achan was in the Israelites campe they could not preuaile against Ay 1 Sam. 28. when Saul had sinned he could get none answere at Gods Oracle either by vision by Vrim or by Prophets so whilst wee are in our sinnes we may aske indeed but wee shall not haue we may make many prayers but not be heard for the prayers of the wicked are abomination to the Lord. Wherefore let this bee the first and chiefe thing which wee pray for in all our supplications and as we will vse all humility and importunity to speed of some speciall benefit and renew our â—uite from day to day that wee may speed so let vs neuer giue ouer praying vnto the Lord for the pardon of our sinnes being a benefit of benefits and the most necessary thing for vs in the world 2 Duty To loue the Lord. The second duty is to loue the Lord and our Sauiour Iesus Christ with all our hearts and with all our might because God is the Author of this great grace Christ Iesus hath merited the same for vs. A miserable bankrupt owing a thousand pound if hee should haue all forgiuen him if some rich man would vndertake the payment of his debts for him and set him vp that he might liue a freeman againe and exercise his trade in as good manner as euer hee did before were a most ingratefull wretch if hee should not loue so great a benefactor and that vnfainedly all his life but much more vngratefull should wee shew our selues when as the Lord hath raised vs from our bankrupt estate being indebted not a thousand pounds but ten thousands of talents yea millions without count and made vs blessed and happy if we shal not loue his Maiesty without all dissimulation and therefore study to please him all our dayes With what thankfulnesse doth S. Paul exult for his deliuerance from sinne by Iesus Christ when being but euen now at the point of despaire he presently liftâ—th vp himselfe through faith of the pardon of his sinnes hauing cryed out miserable man â—hat I am who shall deliuer me from the body of this death hee presently answereth himselfe Thankes bee vnto God through Iesus Christ our Lord. Rom. 7 14.2â— How desirous is he by publishing Gods mercy to the world to expresse his wonderfull thankfulnesse for this wonderfull grace when so openly hee confesseth When I was a Persecutor and a blasphemer and an oppressor God had mercy on mee â— Tim 1. â—3 And thus greatly affected should we be not in word but in deed in that wee study to set forth his glory as hee did and in all things not to please men but God they which doe otherwise loue not the Lord whatsoeuer they say but as the Gentiles who by their sinnes dishonoured him are said to haue beene so are these haters of God and hated of him Rom. 1. 3 Duty To cease from sinne The third duty is to breake off all our sinnes by righteousnes and not continue any longer therein because wee haue beene already enough endangered through sinne nay if wee liue in sinne we are still in the same danger seeing the workers of iniquity are shut out of doores whatsoeuer they plead for themselues If a man through surfet hath fallen into any dangerous disease which had like to haue cost him his life but be againe recouered he will take heed of falling into the same againe and likewise if hee had fallen into a deepe pit or into any other great euill so should we being restored from the surfet of sinne being lifted vp from the dangerous pit of wickednesse hauing escaped through Gods great mercy the greatest euill that could haue befallen vs wee should I say bee at defiance with this euill and aboue all watches watch against sinne And the rather because wee doe otherwise still remaine indangered through this deadly surfet wee still lie and are like to lie without all helpe in this horrible pit till wee exchange for the pit of hell The Lord hath not so much as promised or spoken any syllable tending to a promise of forgiuing sinnes but to such as forsake their sinnes He is often in these and the like comfortable speeches Ezech. 18. When a wicked man shall turne from his wickednesse and doe that which is lawfull and right hee shall saue his soule aliue He â—hat confesseth and forsaketh his sins shall haue mercy c. Prou. 28.23 but where is it to be found that men liuing in their sinnes shall saue mercy that such as goe on in their wickednesse shall haue their soules aliue not any where in Gods booke but the cleane contrary that they shall die in their sinnes that they shall haue iudgement without mercy according to that Thou which after thy hardnesse of heart that cannot repent doest heape vp to thy selfe wrath against the day of wrath Rom. 2 4. so that it must needs then be the diuels booke whence men learne that they shall bee forgiuen although they goe on in adding sinne vnto sinne and so neglect all holy admonitions of breaking off their euill course of life Quest 46. What is meant by the resurrection of the body Answ That although the body after death lye rotting in the graue yet at the last day it shall be raised againe by Gods great power and being ioyned to the soule shall stand before Gods iudgement seat to giue accompt of all that it hath done whether good or euill and bee rewarded accordingly Explan This last article as it consisteth of two members the one the resurrection of the body the other the life euerlasting so haue I propounded to speake seuerally of them because they are both weighty points and deepe misteries Touching the resurrection of the body it is nothing else but that first I do acknowledge that our bodies are all fraile and weake and how many yeares soeuer they continue yet fall to the ground they shall at the last euen as they were taken
also doe the more priuate workes of our callings so that we obserue the times of publike meetings and giue no scandall to our brethren nor offence to our Gouernours Secondly in regard of more free recreations in which wee may now exercise our selues all waies excepting the times of publike prayer Thirdly in regard of speeches and thoughts out of the publike times we may in some conuenient sort and measure talke of our worldly affaires and deuise in our thoughts for the best for them If any doe otherwise esteeme ordinary holy daies appointed by men hee doth derogate from the dignity of the Lords day as they of the Church of Rome which make more account of some Saints dayes then of the Lords day it selfe and are more carefull then to exercise their deuotion and tyrannise in their strict censures more remisse and licentious vpon this most holy day Quest 81. What is the sinne by this commandement forbidden Answ All prophaning of the Sabbath day Which is first by doing workes that are not of present necessitie by iournying by idle resting or absenting our selues about worldly businesses from the publike duties of Gods seruice Secondly by forgetfulnesse of the Sabbath vpon the sixe dayes by which wee often bring vpon our selues a necessitie of prophaning the same Thirdly when being parents or gouernours we leaue our children pupills and seruants to their owne liberty vpon this day Labour on the Sabbath Explan The sinnes against this Commandement I referre to three heads the first whereof is a direct and the greatest prophaning of the Lords day 1. For labour vnlesse wee be necessarily called heereunto such as it is only then when it is a necessary worke of mercy as hath been already shewed it is the most direct breaking of the Sabbath and taketh away the very nature of it because the Sabbath is the rest And how great a sinne this is the Lord hath sundry waies made knowne vnto his people the Iewes Which motius though they bind not vs in the same rigor as the Iewes were of old yet they are a good inducement to vs to stirre vp our reuerence vnto Gods ordinance and our care to obserue the Christian Sabbath though not in any ceremonious degree of stricktnesse yet in conuenient decency and sequestration of our selues such as may stand with Christian liberty How close the Iewes well held by God to the precise obseruation appeareth Reas 1 1. By his seuere poenall lawes against all labour though neuer so honest Exod. 31.15 and lawfull in it selfe Whosoeuer doth any worke vpon the Sabbath shall die the death Reas 2 2. How much the Lord is displeased with working vpon this day is made knowne by his iudgements executed vpon some in their prophane working He that gathered stickes was stoned to death the Israelites were held captiue in Balon seuenty yeares for their working vpon the Sabbaths Numb 15.32 Ier. 25. that the land might enioy her Sabbaths and sundry examples tending to the same purpose haue been already brought amongst the arguments for our Sabbath which I spare to repeate referring the reader thither 3. How displeasing to the Lord it is to worke vpon this day appeareth by his prouidence for the rest heereof rather then any worke should be done euen about their daily food he sendeth the Israelites Manna enough for two dayes the day before the Sabbath Exod. 16. and whereas at other times the Manna would putrifie and be full of wormes if they kept any of it vntill the morrow after they had gathered it now they did keepe it sweet and good all the next day Reas 4 4. The working vpon the Sabbath hath been at all times condemned by all good men endued with Gods Spirit Moses is most earnest in many places against it Nehem. 13. Nehemiah threatned to punish the Merchants that came to Ierusalem to sell their wares vpon the Sabbath dayes and Esay Ieremy and the rest of the Prophets doe all of them put to their helping hands to roote out this sinne of working vpon the Sabbath day Wherefore if thou makest conscience of stealing because the Lord hath forbidden it make conscience also of doing the workes of thy calling vpon the Sabbath because God hath so strictly forbidden it so seuerely iudged it so carefully prouided against it and stirred vp so many holy men to beate downe this grosse abuse 2. For iournying I shall not need to adde any thing because it hath been specially intreated of already what iourney is allowed and what a breach of the Sabbath Only wee may take with vs this one memorandum that the Lord hath so precisely forbidden trauaile as that he hath charged Exod. 16.29 Tarrie euery man in his place and let no man goe out of his place vpon the seuenth day viz. about his worldly vnnecessary busines though it may seeme vnto thee to bee time gained so that thou shalt not bee hindred now from thy worke vpon the weeke day or though it may seeme otherwise to redound to thy benefit Let them consider this that forecast to make their iourneyes specially vpon the Lords day surely this wisdome commeth not from aboue but from the deuill whose thou art Iohn 8 44. whilest thou doest his will 3. For idle resting and sitting at home all day or most part of the day Idle resting when others assemble themselues to the worship of God or sleeping and lying longer in bed in the morning so that a man cannot prepare himselfe fitly and come in due time to the place of Gods publike worship this is also a most vnworthy vsage of a mans selfe vpon the Lords day He that doth thus like the vaine eccho resoundeth the last word of the Lords precept Thou shalt Sanctifie the Sabbath taking onely Sabbath an idle resting vnto himselfe and therefore as idle watchmen appointed ouer Gods people that see the enemy comming and danger at hand yet doe onely sit still and behold it but sound no trumpet to giue them warning shall be so farre from any reward of their office that the peoples bloud shall be required at their hands so these idle Sabbath-keepers shall be so farre from the blessing attending vpon such as sanctifie a Sabbath as that they shall bee called to account for this pretious time lost through their idlenesse and the vsurpation of that to their owne ease which they were bound to spend to Gods glory Let all therefore that would consecrate this day as glorious to the Lord flie this idlenesse and learne of Nehemiah to rise early in the morning at the least in their hearts to sanctifie the Lords day and duly repaire whilst God inableth to the place of publike meetings otherwise to keepe holy-day at home as his infirmities permit 4. For absence from the publike duties there bee many that content themselues to sit at home Absence from Church and reade some good prayers and other good bookes especially if the weather be but a little
the sun shine of Gods loue vpon him euen as a blind man may assuredly know that the Sunne doth not shine vpon him because he feeleth no warmth thereby in his body What we pray against 2. The deprecation is against all things that may shut vp Gods mercy and compassion towards vs make vs remaine still bound in our sinnes which are 1 Cor. 2.14 First Blindnesse of minde and ignorance of our inward estate which is through ignorance of the Law For this hindreth so much the pardon of sin as that it is a certaine signe of a naturall man still in his sins according to that saying The naturall man perceiueth not the things of God neither indeed can hee This blindnesse hindreth so much as being out of the way from comming to the wayes end for the way to forgiuenesse of sinnes is noted to bee perceiuing with the eye and vnderstanding with the heart in the charge giuen to Esay Make the heart of this people fat c. lest they see with their eyes Esay 6.10 and heare with their eares and vnderstand with their hearts and conuert and he heale them Rom. 2.4 Secondly hardnesse of heart that cannot repent by acknowledging sinne sorrowing for sinne intreating grace and by resoluing against euery sinne for such hardened persons are so farre from mercy as that they heape vp wrath to themselues against the day of wrath 2. Kings 6. Thirdly despaire of Gods mercy and goodnesse which driueth from God to the Diuell our sinnes making vs without all hope as Cain who said My punishment is greater then I can beare Wee pray therefore that though with the one eye wee see our sinnes infinite and most heinous yet that with the other wee may see Gods mercy infinite farre aboue all our sinnes that howsoeuer wee are vrged by Satan wee may bee kept from despaire as Elishaes seruant hauing his eyes opened to see the fiery chariots and horses round about him and his maister when the bands of the Aramites drew neare against them Now to be kept from despaire it is necessary that we pray and striue to be kept Stepps vnto despaire First from notorious sinnes most chiefly as murder apostasie adultery and theft from such as from a steepe downe-hill Cains and Iudas fell head-long into the valley of desperation Secondly from wicked company which like a violent streame doth force men so as that they cannot withstand as Peter was carried farre thereby Ephes 6. Thirdly from the neglect of Gods worship whereby wee loose our spirituall armature and are laid naked to our potent foes Fourthly from the loue and immoderate affection to the things of this world which hauing the heart if they faile our heart faileth also and a wide gap is opened to despaire And if any of these haue been through which wee are falling to despaire wee pray that wee may yet bee supported by such helpes as are most effectuall they being euer neere vnto vs. Helpes against despaire Esay 1.18 These are first promises of mercy how heinous soeuer our sinnes haue been Though your sinnes were as crimson they shall bee made white as snow though they were red as scarlet they shall bee as wooll Secondly examples of mercy shewed to Murther to Adultery in Dauid to Apostacie in Peter to Idolatrie in Manasseh to Theft in the Thiefe vpon the Crosse to Blasphemy in Paul and much iniquity and impurity to Mary hauing many foule Diuels together in her Thirdly the indignity offered vnto God by despaire seeing wee refuse to trust him vpon his most faithfull word and the ineuitable destruction of our owne soules hereby vnto former most heinous sinnes this being added to make a man out of measure sinfull Wherefore we pray that in this case wee may keepe our eyes fastned vpon Gods promises reuolue in our minds and alwaies thinke vpon examples of mercy and consider that as long as we despaire not we are not shut out from mercy but hereby we are gone for euer and that worthily seeing we offer that vnto him which we will not vnto a man making faith vnto vs. Psal 50.11 Fourthly we pray against presumption which is the promising of happinesse to a mans self vpon false grounds either because God is infinitely mercifull and will not haue any to perish whom he hath made neither is so seuere as they preach of him Which is the presumption spoken of by the Psalmist These things thou diddest and whilest I held my peace thou thoughtest that I was like vnto thee or because his owne life is not so bad as that the Lord can therefore iustly condemne him to death but rather for his good deeds is bound to giue him eternall life Luke 18 11. as the Pharisie vaunteth himselfe saying O Lord I thanke thee that J am not as other men extortioners vniust adulterers or euen as this Publican I fast twice in the weeke c. or because the Lord hath promised Ezech. 18. that at what time soeuer a sinner doth repent him of his sinne from the bottome of his heart he will put all his wickednesse out of his remembrance whereupon he doth willingly yet go on in sinne presuming that he will notwithstanding prouide well enough afterwards in his old age or extreame sicknesse for his soule by repenting him then of all For this is a most vaine hope life being most vncertaine mans power to turne to God being meere weaknesse and sin getting stronger hold vpon him the longer he liueth therein and making him more vnfit euery day to repent according to that saying Qui non est hodie cras minus aptus erit He that for repentance thinkes this day too soone Will much more thinke the same till life be done Wherefore wee pray heere that by none of these deceitfull baites wee may bee allured to liue in sinne that we may not presume vpon our owne righteousnesse but reiect it as a menstruous cloth nor make a God of all mercy to our selues when as hee is also most iust and seuere against sinners least with thousands we thus perish for euer when we little feare it Fifthly malice and thirsting after reuenge when iniurie hath been offered vnto vs. From this we desire to be preserued and that we may the rather we are to consider First how much the Lord hath forgiuen vs for Christ his sake Secondly that both the Lord Iesus and all holy men haue forgiuen and prayed for their enemies and the Diuell only is an implacable aduersary 1. Pet. 2 2. Thirdly that the way of grace is thus stopped vp against vs and consequently the way of glorie for vnlesse we be conuerted and become as little children wee cannot bee saued vnlesse as new borne babes laying aside maliciousnesse wee desire the sincere milke of the Word wee cannot grow in grace thereby 3. The thanksgiuing is for illumination to see our sinnes sanctification to turne from sinne iustification to deliuer vs by
thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS
they might be to him only but they haue communicated their loue vnto others either stockes or stones or the inuention of their owne braines Reas 2 Secondly euen as the adulterers fault extendeth not onely to the blemishing of himselfe but of his children also who are infamous vnto many generations after so he which committeth this spirituall adultery doth stirre vp the wrath of God not onely against himselfe but against his posterity which as a bastard brood shall bee in disgrace with the Lord vnto the third and fourth generation Ezech. 18. Obiect Thus the Lord should not be so iust as hee professeth in Ezech The soule that sinneth shall die one shall not die for the iniquitie of another Sol It is commonly seene Like fathers like children and in this case is the Lords threatning of visiting sins of fathers vpon their children viz. they making their fathers sins their owne by imitation as commonly they doe Therefore it is not said that he will visit the sins of the fathers vpon all their children and euery one of them neither vpon the childe of euery such father for it is possible as Ezechiel sheweth that a wicked mans child may abstaine from treading in his fathers stepps and then the Lords wrath is pacified towards him whatsoeuer his fathers wickednesse is Reas 3 Deut. 15. Thirdly as an honest man accounteth the Adulteresse his wife and her companions his greatest enemies and haters so doth the Lord account of Idolatours they bee haters of God and therfore he hath euer willed his friends to abstaine from familiaritie with them and to cut them off and to roote them out of the land of the liuing without putting difference betwixt strangers and kinsfolkes So that Idolatry is a most vnnaturall sinne for all the Lords loue in creating preseruing and multiplying his blessings he is requited with hatred and enmitie which is a certaine argument of the Lords hatred against them as our loue of the Lord is an argument of his loue vnto vs and if the Lord hateth them all the creatures are against them they lie open to all dangers Reasons of the second sort of comfort Deut. 28. The second sort of reasons here vsed is taken from the benefits which the Lord promiseth to bestow vpon such as keepe his commandements First they shal haue mercy shewed them Gods blessings of all sorts shall be vpon them and theirs in the house and in the field in their out-going and in their comming in in their corne and their cattell and in all things that they put their hands vnto and when mercy will stand them in most stead at the last most terrible day the Lord will shew mercy vnto them and speake comfortably Come ye blessed of my Father receiue the kingdome prepared for you Matth. 24. from the beginning of the world Secondly they shall haue mercy shewed them in their posterity vnto the thousandth generation that is far longer then the wicked shal be punished in their posterity so much doth Gods mercy exceed his anger and seuerity And this is commonly seene euen in the things of this life wicked men often comming to ruine and their houses being quite cast downe and if not in their owne daies yet in the dayes of their children their goods which they haue heaped vp together in great abundance are soone wasted and scattered abroad whereas the sincere worshippers of God are wonderfully prospered and their children for the most part after them are largely prouided for according to that of the Psalmist I haue been young and now am old yet neuer did I see the righteous forsaken or their seed begging their bread If it falleth out otherwise as sometime it doth it is either because they degenerate 2. Chron. 32. Ezech. 18. and are not like their righteous parents as Manassah was vnlike to his godly father Hezekiah and in this case it is threatned that the child shall die notwithstanding his fathers holines or else because of too much confidence in the world and worldly things Why righteous mens children are punished as Dauid confesseth that he thought he should neuer be moued but he was cast out of his kingdome by his sonne Absalom and if the children of righteous parents should euer inioy prosperity here it would make them thinke it not to come of mercy but as hereditary to the righteous for their works and so Gods mercy should not be so much depended vpon and magnified or lastly for the probation and triall of them that their graces might shine the more and bee perfected as it was with Iob whose patience had not been so admirable had not his affliction been so great So that the Lord in promising mercy to thousands is so to be vnderstood as if they walke in their fathers stepps if he seeth it not necessary to crosse for the remouing of worldly assurance or for the reuiuing or perfecting of grace in them Secondly they which keepe his Commandements are accounted the Lords friends and louers which is the greatest grace in the world for the Lord Christ to expresse his loue to his Disciples saith I haue called you my friends and hereby saith he yee shall know that yee loue me if yee keepe my commandements Comfort enough therefore there is in the sincere worshipping of the Lord and terrour enough in the contrary wherefore let the punishments terrifie thee and make thee afraid of all kind of Idolatrie let the mercies allure thee and make thee frame thy selfe alwaies so to serue the Lord as he requireth Quest 62 Which is the third Commandement Answ Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Quest. 63. What is here forbidden Answ All abusing of the names of God which is first by blaspheming or giuing occasion to others to blaspheme the same Secondly by swearing falsely deceitfully rashly commonly or by creatures Thirdly by cursing and banning Fourthly by vowing things impossible or vnlawfull or neglecting our vowes made vnto God Fifthly by lightly vsing the holy name of God or his word Sixthly by vaine protestations and asseuerations Vices forbidden Explan This Commandement being negatiue giueth occasion againe to begin with the vice forbidden which is all abusing of Gods holy name for the honour of God is the maine thing aimed at in the first Table which is when he is set vp in the heart that is the intent of the first commandement by the parts of his outward worship rightly performed which is the intent of the second by the magnifying of his name in all things which is the intent of the third and by obseruing rightly the appointed times of his worship which is the intent of the fourth Breach 1 Is blasphemy Now that the Lord may be honoured in all things the abuses are to be noted and taken heed of The first is blaspheming c. Concerning which note first that
is to sweare rashly and without due consideration what an oath is and by whom it is taken for swearing rightly is a part of Gods worship and must be done with high reuerence as Iacob is noted to haue sworne by the feare of his father Isaac Fourthly swearing commonly in our communication and talk one with another which we are by Christs owne authority forewarned to doe I say vnto you sweare not at all Matth. 5.33 neither by Heauen for it is the throne of God nor by the earth for it is his foot-stoole c. Whence doe arise these three conclusions necessary to be considered of by all common swearers Concl. 1 First that it is a very childish thing to sweare by creatures bread or light c. 1. Because as our Lord elsewhere expoundeth himselfe Hee that sweareth by the Temple Mat. 23.20.21 sweareth by him that dwelleth therein So hee that sweareth by creatures sweareth by God who created them and yet he will not bee heard to sweare by the sacred name of the Lord as if a child abhorring any bitter thing or poyson should notwithstanding take the same vnder a little sugar 2. Because hee calleth vpon dumbe things that cannot heare he bringeth them to patronize his cause that can neither hurt nor helpe like vnto Baalâ— Priests vnto whom hee was not able to giue answere though they called vpon him from morning till noone-tide or like infants that prate vnto babies made of clouts 3. Because that hauing taken vp this childish custome of swearing they are no whit daunted either at the authority or charge giuen here against by our Sauiour Christ no more then children that are yet without all vnderstanding are moued to leaue any foolish quality whatsoeuer and how great soeuer he be that doth admonish them thereof Concl. 2 Eccles 9.2 Secondly it is a most vngodly thing to vse common swearing 1. Because the Deuill is the authour hereof for let yea be yea saith he and your nay nay for whatsoeuer is more then these commeth of the euill one 2 It is to agree with the Pharisees who did not forbid swearing by smaller oaths 3. It is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the vncleane to him that sweareth and that feareth an oath in which words hee maketh swearing an euident proofe of a prophane person 4. It is a great indignity offered vnto the Lord to call him to witnesse to euery trifling matter as the common swearer doth no man will offer the like to his familiar friend much lesse to a greater person 5. It is hereby derogated from the maiestie of the Lord in whose roome base creatures are placed at which our Sauiour also glanceth when hee saith that heauen is Gods throne as if he should haue said it hath nothing in it worthy the swearing by it is not God but his seate and the earth his footstoole 6. Because it is most straitly forbidden both here and by S. Iames who propoundeth it as a prime and most necessary charge Before all things my brethren sweare not Concl. 3 Ier. 5.7 Amos 8.14 Thirdly to sweare by the Masse by the Rood is wicked in an higher degree because all these haue been made Idols and thus considered Gods greatest enemies as he that doth royall honour vnto a subiect vsurping the Princes throne and hauing been condemned for a traytor therefore sheweth himselfe herein to be a most vild traytor and vnworthy to liue as being a preferrer of his Princes greatest enemy This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children haue forsaken me and sworne by them that are no Gods And againe They that sweare by the sinne of Samaria saying Thy God O Dan liueth shall fall and not rise vp againe answerable to which be the sinnes of the Papists the Masse and the Rood c. And thus much both for swearing commonly and by creatures Breach 4 By cursing and banning The fourth way of abusing Gods holy name is by cursing or banning which is a calling for plague or murreine or any fearefull euill vpon those with whom a man is offended For this is first a malicious sinne and therefore noted to be a fruit of such hearts as are full of gall and bitternesse Rom 3.11.12 as they are described out of the Psalmes Their throat is an open sepulcher the poison of aspes is vndeâ— their lippes their mouth is fâ—ll of cursing and b tternesse For which cause the people of God are forbidden all cursing and commanded to blesse yea euen such as curse them Blâ—sse your persecutors blesse I say and curse not Rom. 12.14 Iames 3. And Saint Iames maketh it an infallible argument of a corrupt fountaine to send forth this soure water of cursing And it is very corrupt indeed for as much as for small hurt receiued or a little offence giuen reason being blinded with malice any mischiefe or grieuous plague is wished vpon the head of the offendour So that the Lord may rightly say another day of the wicked curser Out of thâ—ne â—â—wne mouth shalt thou be condemned seeing that for small offences thou hast adiudged others to the plague or the Deuill much more shall my fearefull plagues be thy portion and the Deuill possesse thy soule as his vassall for euer Secondly this cursing is a presumptuous sinne because that hee which curseth another entreth vpon Gods office vnto whom alone it belongeth to say vnto plagues and punishments as the Centurion to his souldiers Come and he commeth For what else is it in the wretched curser of his brother bidding the Deuill take him but to doe that which is in the Lords power onely and to make a mans selfe equall vnto God as the Pharisies obiâ—cted against Christ taking vpon him to remit sinnes which none can doe but God Wherefore we reade not that any of the holy men of God haue giuen the aduenture to curse without special commission from the Lord Iude vâ—es 9. no nor so much as Michael the Archangell for he durst not curse the Deuill in his fight with him about the body of Moses plainely noting the arrogancy and blasphemous presumption of cursed man that shall dare to curse Nâ—mb 23. Baalam shall rise vp in iudgement and condemne them for that being hired by Balaack to curse he durst not doe it without commission from the Lord which hee could not obtaine and therefore notwithstanding the great rewards promised turned his speech to blessing the people of Israel The false Prophets shall rise vp in iudgement against these cursers and condemne them for they were sharply censured only for blessing and promising mercy without commission from the Lord. But these doe take vpon them by their owne authoritie to curse without any instigation of higher powers without hope of reward onely some little distemper carrying them hereunto Breach 5 By
humiliation and repentance before God his wrath bee turned away So that man may for his part forgiue trespasses and yet they may be retained still before the Lord and on the contrarie side though man will not forgiue through the hardnesse of his heart the trespasse may be forgiuen before the Lord the trespasse being acknowledged and pardon craued or if there be ability satisfaction offered and the heart being turned thorow a purpose of not offending any more 3. For the scope of the Petition in the supplication What we pray for wee pray for the forgiuenes of our sinnes and whatsoeuer tendeth hereunto and to make vs iust and righteous in the presence of God Wherefore wee craue first the knowledge of our sinnes that we may vnderstand the infinite number of our offences and our wofull case in regard of them for without this knowledge the tongue may pray for the pardon of sinne but the heart cannot Hee that knoweth not himselfe to be sick cannot seeke for remedy to cure his sicknes neither can he seek to fortifie himselfe against the enemie that knoweth not the danger wherein hee standeth no more can a sinner seeke remedie against his sinnes if hee bee ignorant of them The Church of Laodicea is censured for saying that shee was rich and wanted nothing when as the holy Ghost testifieth saying Reuel 3.17 Thou knowest not that thou art poore wretched miserable blind and naked And many poore and miserable soules through ignorance not seeing this say forgiue vs our trespasses but cannot pray it because they know not that they haue any such need of forgiuenesse Prou. 28.13 Secondly wee craue grace to acknowledge our sinne For Hee that confesseth and forsaketh his sinnes shall haue mercy but hee that hideth them shall not prosper All men that know their sinnes doe not confesse them or if they doe they will not confesse and put away their beloued speciall sinne but rather seeke to iustifie themselues in them because all men are sinners and in many things we offend all But such craue not the pardon of their sinnes so as that they may bee in hope to speede the confession and putting away of all sinne onely haue a ground to build comfort vpon When there was sinne in the congregation of Israel specially noted Ioshua 7.10 but in one Achan Ioshua could not be heard without remouing it first much lesse can that man be heard to haue his sinnes forgiuen that loueth any one sinne though it be most secret and small and laboureth not to put it away from him Ought this confession to be before the Lord onely and not vnto men also In some case it ought to bee before men who are wise and holy viz. when our mind is inwardly troubled and wee cannot by our selues find any ease or comfort confessing them vnto the Lord Iames 5 16. In this sense Saint Iames willeth vs to acknowledge our faults one vnto another But to doe this vpon absolute necessity as if there were no saluation without it and to performe it not vpon particular grieuance of conscience but for formality at a certaine time in the yeare which the Papists call the time of Shrift and to confesse before the Priest al our particular sins with the circumstances is superstitious and auaileth not but to make way for more licentiousnesse as experience teacheth and to establish the Popes Hierarchy ouer the world and to the increase of his reuenues by buying pardons Thirdly we craue grace to be truly humbled for sinne that in the sense of Gods curse due for it Rom. 7.14 Matth 11.28 wee may crie out with the Apostle Miserable man that I am who shall deliuer mee from the body of this death Come vnto me saith the Lord all yee that are weary and loaden and I will refresh you If any man therefore commeth to aske forgiuenesse of his sinnes and is not humbled for them but is without a contrite spirit to offer in sacrifice vnto God he cannot pray to speed but is still in his sinnes Rom. 4.25 Fourthly we craue iustification through the death bloudshedding of Iesus Christ who was deliuered to death for our sinnes and rose againe for our iustification that the Lord would not therfore require our sinnes at our hands either holding vs guiltie or punishing vs therefore in this world or in the world to come but that the sacrifice of Christ may be a perfect attonement for vs and his precious blood effectuall to clense vs from all sinne Now of this iustification there are two degrees the first whereby of sinners wee are made righteous in the very act of our conuersion the second whereby our daily infirmities and failes are done away and wee are still notwithstanding them reputed righteous The first we pray for and desire to be confirmed in it through Gods grace that our estate may be comfortable the second wee pray for as wee haue need to preserue our peace and comfort when wee view our estate before God Euen as a bankrupt debter finding great fauor with his creditors to forgiue his great debts and being ready still daily through his extreame want to run vpon the score againe is a daily sutor for mercy vnto them to continue this their fauour in forgiuing all Fifthly wee pray for loue and charity towards our neighbours through which wee may bee ready to forgiue them their trespasses against vs for our heart naturally is a corrupt fountaine and wee are implacable when wee are offended especially if it be spitefully done against vs or by an enemy Wherefore wee pray that when wrongs are done vnto vs we may consider how much and often wee haue offended the Lord to what griefe of his holy Spirit and with what hatefull hearts preferring Sathan and his seruice before the seruice of the heauenly Maiesty that as we would notwithstanding haue all this forgiuen vnto vs wee may frame our minds to forgiue the greatest offences against vs hee which hath done them acknowledging his fault Thus Christ being asked Should I forgiue my brother if he sinneth against me seauen times in a day Matth 18.21 answereth If he turneth againe and saith it repenteth me I say not vntill seuen times but vntill seuenty times seuen times And for this cause he bringeth his Parable of the Lord forgiuing ten thousand of talents to his seruant but finding him with rigour to exact the hundreth pence due vnto him from his fellow-seruant shewing hereby how vaine all our prayers are for the pardon of our sinnes against God if we refuse to forgiue the sinnes of our fellow-seruants against vs. Let no man therefore deceiue himself by keeping malice and seeking reuenge vpon men for wrong done vnto him but through loue let him forgiue all for if there be not this loue towards his brother there is no loue towards God and then it is sure that God beareth no loue towards him his loue of God being an inseperable reflexion of
vertues necessarily required in euery man that his Baptisme may be compleat and that this Sacrament may not be abused to the indangering of the soule but rightly vsed to the saluation thereof Now to this end there must be repentance and Faith Repentance is here briefly said to be a forsaking of sinne as wherein the chiefe power thereof consisteth according to the description hereof made by Iohn the Baptist who hauing exhorted those that come to his Baptisme to Repentance vpon enquiry made by them what then they should doe answereth to the people He that hath two coates let him part with him that hath none Luk 3.10.11.12 c. To the Publicans Require no more then that which is appointed vnto you And to the Soldiers Doe violence to no man neyther accuse any man falsly and be content with your wages which is in effect forsake your speciall sinnes vncharitablenesse extortion violence and mutening Quest. 132. Wherein standeth true Repenrance Answ In three things 1. In a knowledge and acknowledgment of our sinnes past 2. In godly sorrow and griefe of heart for them 3. In a constant purpose to forsake all sinne and to leade a new life for all time to come Explan Repentance is a word both in English Latine and Greeke of that signification that it implyeth a new course begunne vpon a better after-consideration and it is set forth by euery one of these three things in the Scriptuâ—es 1. It is an acknowledgement of sinne for Hee that confesseth and forsaketh his sinnes shall haue mercy Prou. 28.13 And when the Prophet would teach the people a right form of repentance he teacheth them to say thus We lie downe in our confusion Ier. 3 25. and our shame couereth vs for we haue sinned against the Lord our God we and our Fathers from our youth vp euen vnto this day c. Now that there may be this acknowledgemet there must needes be a knowledge and consideration had of sinne seeing no man will confesse as a loathsome burthen what he knoweth not and findeth not to be dangerous being concealed and hidden as sinne is when it is not confessed The Prodigall sonne would neuer haue come to confesse vnto his Father Father I haue sinned against heauen and against thee vnlesse he had first had a sense of his misery neither will the blinde and ignorant person that seeth not by the glasse of the Law his foule sinnes and misery by reason of the curse due to him therefore come to confesse them to God the Father 2. Repentance is godly sorrow for sinne such as was in Dauid Psal 51.17 who bewailing his sinnes saith The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou will not despise Math. â—4 Wherefore Blessed are they that mourne saith the Lord for they shall be comforted that is They that truely repent them of their sinnes weeping and mourning for them according to the direction giuen by Ioel Ioel 2.12 Turne you vnto mee with all your heart with fasting with weeping and with mourning He that mourneth not for his sins maketh his repentance the labour of his lips when he confesseth them and so doth adde vnto his sins abomination in stead of taking the right way for their expiation Whereas godly sorrow is said to cause repentance and so seemeth to be no par thereof it is to bee vnderstood that repentance is there more strictly taken for the forsaking of sinne as appeareth by the description of it following 2 Cor. 7.11 For behold this thing that yee haue beene godly sorry what care it hath wrought in you what clearing of your selues what indignation what feare how great desire what zeale what punishment that is how penitent it hath made you is manifest by your care to forsake sinne your feare of falling againe your clearing and purging of your hearts from sinne c. 3. And thus we are come to that which is thirdly called repentance the forsaking of all sinne and leading a new life And euery one of these may well bee said to bee repentance because they are so necessarily linked vnto one another as that by whom the one is rightly performed the other are performed also He that forsaketh his sinnes must needs first haue a knowledge of his horrible estate by sinne be stricken with sorrow and humbly come vnto God to confesse and craue pardon otherwise his heart wil tell him that it auaileth little to depart from sinne for the time to come Againe he that seeth how odious his sinnes are and confesseth them must needs haue griefe of heart therefore and hee knoweth that all this will little auaile if with the dogge he shall reeturne to his vomit and with the swine to the wallowing in the mire If it be said Cain repented then and Ahab and Iudas seeing they confessed or sorrowed out of the sight of their sinnes I answere it is true they repented indeed in some sort but they erred in that the feare of punishment and the sight of fearfull iudgements hanging ouer their heads caused this sorrow and confession in them whereas in such as are true penitents confession and sorrow ariseth from the sight of the duty which wee ought to haue done and of the many bonds of Gods fauour towards vs whereby we were bound to haue done it all which notwithstanding we haue neglected it and haue done the contrary thus requiting our good Lord euill for good cleauing to sinne and Satan his and our vtter enemies when hee hath dealt so bountifully with vs that we should follow and serue him For the sorrow and confeision that ariueth from hence are neuer ended in desperation but in reformation and amendement of life that our gracious Lord may not be offended any more Acts 2.37 Acts 16 3â— Now that this repentance is necessary that our baptisme may become effectuall is plaine from the teaching of Iohn the first baptizer as hath beene already shewed and from the practice of the Christian Church of God when the Gospell began first to be preached abroad in the world Peter exhorteth not to Baptisme vntill that they were pricked in their hearts and cryed out Men and bretheren what shall we doe And the Iaylor first trembled and asked Sirs what must I doe to be saued before that he was baptized And it were indeed a prepostrous course for a man of yeares and vnderstanding to be baptized before repentance as before couenants made for a maister to giue his cognizance to retaine any into his seruice or to seale him a lease or grant of any thing before some duty or seruice done For Baptisme is Gods cognizance and without repentance there are no couenants made It is Gods seale set to the greatest grant in the world but without all seruice or duty where repentance is wanting Wherfore repentance is necessary in all such as would haue their baptisme effectuall to confirme Gods mercy vnto them there
Explan Considering the solemne ordination of the Lords Supper in a time of so great need when the bridegroome was now to be taken away from the childreÌ„ of the mariage chamber and they should mourne it is worth the considering how great the benefit hereof is and hereof it will not be amisse a little to delay the Reader in shewing the extrauagancies of the Church of Rome in extolling the supposed sacrifice hereof If it be vsed that is if the masse be vsed vpon Saint Gregories dayes it delivereth soules out of Purgatory if vpon S. Rochellâ— day from the plague if vpon S. Antonies it saueth Cattell if vpon Sigismunâ—s it cureth the Ague if vpon S. Anthonies of Padua it restoreth things lost if vpon Saint Apollonius it cureth the tooth-ache if vpon S. Lucies day it cleareth the eyes if vpon the holy Spirits day it giueth a goodly husband or wife as a learned writer hath gathered together of late and set these their fooleries vpon the stage Another hath noted 1. that they teach it to be auaileable as for the liuing so for the dead 2. to be carried about the Church 3. to be carried about the streets 4. to be carried into the fields that the corne and grasse may grow 5. to be caried to the wars for the obtaining of victory 6. before the Pope when he goeth forth 7. at the comming of Kings into cities And which might more be added to houses on fire and to waters ouerflowing as Clement the fift cast it into the Riuer Tyber to asswage the swelling thereof Thus do these men as led with the spirit of lying triflingly deale with this blessed Sacrament and seeking too highly to extoll it make their vse of it vaine and ridiculous and when as euery good Christian should follow his master Christ they differ altogether from him He commanded Doe this in remembrance of me they in remembrance of the dead Christ tooke it and gaue thankes they breath vpon it Christ brake it they hang it vp in a pyxe Christ gaue it to his Disciples they most commonly eate vp all alone and so it is no communion properly so called of the faithfull together Christ took bread and gaue bread they take bread and giue flesh Christ gaue it to confirme faith they to redeeme departed soules Christ gaue it to bee eaten they to bee adored Christ spake plainely in a knowne tongue they in Latin which is not by the vulgar vnderstood Not to aske them therefore which is but lost labour what the benefit is wee say that it is the strengthening and refreshing of the soule More distinctly whatsoeuer benefit redoundeth to the corporall life from the Bread and Wine the like redoundeth here-from to the worthy receiuer by vertue of Christs body and bloud as before hath been particularly declared This made them in the Primitiue Church to seek so earnestly after it that though Christ in body was now absent from doing these good offices vnto them yet they might be supplied by this visible signe of his continuall presence to the worlds end Speciall benefits of the Communion Againe yet more distinctly wee haue hereby communion with Christ and through him with the Father wee becomming flesh of his flesh and bone of his bones as the bread and wine being eaten and incorporated into vs. 2. Strength of faith it being as it were an hand a mouth and stomack with these signes receiuing Christ as hath been said 3. All other graces and blessings which together are therby conueyed vnto vs this being the conduict through which we receiue Chrâ—st and all things also as he is heire of all 4. Communion with one another and with all the faithfull in all ages we becoÌ„ming by Christ one body though diuersly dispersed in the world as many cornes and grapes are brought together to make one loafe of bread and one cup of wine All which benefits are so great as that it should set a most sharpe edge vpon the desires of all men vnto this heauenly duty that euen for loue and earnest desire of these benefits we may gape after them as the thirsty ground for raine and neuer through neglect depriue our selues of such comforts when by Gods Minister they are offered Quâ—st What is required of them which come to the Lord Supper Answ To examine themselues whether they repent them truly of their former sinnes stedfastly purposing to lead a new life haue a liuely Faith in Gods mercy through Iesus Christ with a thankefull remembrance of his death and be in charity with all men Explan The benefit of this Sacrament being so great it is necessary to know how euery man may dispose himselfe hereunto that he may be made partaker of this benefit for this is certaine that all obtaine it not that eat this supper seeing there is an vnworthy as well as a worthy receiuing and the vnworthy eate and drinke their owne damnation For the worthy and right receiuing therfore a rule is here set downe of things to be done before and in the act of receiuing Before there must be an examination in the time of receiuing a remembrance or meditation to stirre vp thankfulnesse for Gods great mercy herein expressed The distinct consideration of which because it is so necessary I haue here subioyned in some distinct questions and answers Quest 134. What is required in those that come to the Lords Supper Answ To bee rightly disposed both before and at the receiuing hereof Quest 135. What ought a man to doe before his comming Answ To examine himselfe for his faith in Christ 1. C r 1â— â—8 Explan Let a man examine himselfe saith Saint Paul and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation where you see that vnder paine of damnation a man must prepare himselfe to the Lords Table and that hee is an vnworthy receiuer that prepareth not by fore-examination Such was the man that came vnto the feast without a wedding garment of whom it is said Bind him hand and foote Matth. 22.12 and cast him into vtter darkenesse Such pulleth vpon himselfe 1. Cor. 11. as the Corinthians sundry plagues and sicknesse and vntimely death And verily though there were no such danger great reason there is that euery man comming to this Sacrament should prepare himselfe 1. Because euery man is most vnfit and vnworthy to come thus familiarly to communicate with the Lord of glorie as when rhe Lord was to descend to giue the Law they were vnfit without a three dayes preparation to heare him speaking vnto them Wee are herein to imitate the most curious women when they came to any honourable place or meeting they spend much time in decking themselues and putting on all their ornaments and behold themselues in the glasse very diligently that nothing may be amisse or vnseemely In like manner seeing wee are to come into the presence of the highest
fore-knowledge of God and against his disposing will it is not possible that wicked men and wicked Angels should do any thing But in this there is little comfort as to the gally-slaues of the Turkes being compelled to their taske the comfort onely is when from the heart willingly and chearefully Gods will is done namely his reuealed will and Law To doe Gods will Heb. 11.6 Esay 1. Now for this it is necessary that a man be first of this kingdome Without faith it is impossible to please God All duties done by the vnsanctified Iewes liuing in sinne are reiected as abominable Their new Moones their Sabbaths their incense their sacrifices without these a man cannot so much as thinke any thing pleasing vnto God 2. Cor. 3.5 euen as they that yeeld alleageance to the Pope or to the Turke or any enemy of our King cannot please him their lawfull Soueraigne how officious soeuer they bee So they in whom the power of darkenesse is not yet shaken off but are still through infidelity and the loue of sinne vnder the Prince of the ayre and not subiects of the kingoome of heauen cannot please God what duties soeuer they seeme to the world to performe with zeale and deuotion This then serueth first to shew vs the fountaine of all our goodnes the grace of God the mercy of our heauenly King who maketh vs able to serue him and crowneth our seruice with glory tâ—at for no seruice which wee doe we presume to challenge ought at his hands as the merit of our worke but reiect this as Popish arrogancy and acknowledge when wee haue done al that we can we are vnprofitable seruants which is Christian simplicitie 2. Not to rest in any outward act or duty which we doe but labour for true faith for hearts rightly seasoned as hearts of the subiects of his kingdome otherwise it is lost labour whatsoeuer we doe in vaine are ye iust mercifull or deuout vnlesse the seruice of Satan be in heart renounced vnlesse there be faith purging inwardly 2. The Kingdome of God For the sense of the words Thy kingdome the obiect of this desire is first to bee considered and then the act let it come Gods kingdome is the rule that hee doth exercise ouer his creatures and is generall ouer all and speciall ouer the elect Generally his kingdome doth comprehend the whole world with all things therein which he ruleth and gouerneth by his prouidence making one to be for the preseruation or punishment of the other thus vpholding things in order euer since the first creation Psal 48.2 Psal 93.1 In this sense God is called by the Psalmist the great King and God is King be the Heathen neuer so impatient and againe the Lord reigneth c. and vnto his First-borne Christ the Heathen are giuen for inheritance Psal 2. and the vttermost ends of the earth for a possession Specially Gods Kingdome is ouer the Church howsoeuer dispersed into many places yet making but one Kingdome and this Kingdome is partly in Heauen partly vpon earth till the last great day when in Heauen onely it shall flourish That part of his Kingdome which is vpon earth is the whole multitude of all such people as outwardly embrace the Christian religion though many be prophane or hypocrites and this part is called the Kingdome of Heauen Matth. 13. both in the Parable of the Sower of the Draw-net and of the Field wherein the enuious man sowed tares c. Wicked men being for a time mixt amongst the godly but at the last day to bee seuered and singled out and left the godly onely being taken and this is Gods speciall outward Kingdome which in speciall manner he defendâ—th from Infidels holding vp the Scepter of his Word and giuing them lawes whereby to be gouerned Now besides this there is an inward spirituall Kingdome of God which is ouer all those in whose hearts these lawes are written to doe them and the holy Spirit ruleth and beareth sway and happy is that man which is thus of his Kingdome for when Christ did highly extoll Iohn the Baptist saying that a greater then he was not borne of women hee affirmeth yet that the least in the Kingdome of Heauen is greater then hee the least of those that are inwardly called greater then hee by his most excellent office euen as they which doe the will of God in Heauen are more then mother brethren and sisters of Christ then Mary as shee was dignified to be his mother according to the flesh That part of the Kingdome which is really in Heauen consisteth of Angels and Saints and is imperfect till the last day when in a more speciall manner the Kingdome shall bee deliuerd vp to God the Father that he may bee all in all 1. Cor. 15.24 And thus much for the meaning of the obiect The act Let it come This is first of the generall Kingdome whereby the world is most prouidently ruled let it stand let wickednesse be punished and godlinesse rewarded 1. The Kingdome of grace commeth by foure degrees Secondly of the speciall Kingdome the comming whereof is in foure degrees 1. Let it be erected where it is not send thy word send Labourers to worke in thy haruest let thy Word sound to all parts of the earth to the Iew to the Turke to Infidels in all places plant a Church there this specially is the praying for al men vnto which Saint Paul exhorteth that the Gospell may shine amongst them that it may shine to their hearts who are yet in darknesse 2. Let it be confirmed and continued where it is let it not be abolished by persecution corrupted by heresie vanish by hypocrisie or degenerate and grow into the contrarie by prophanenesse 3. Let it be restored where it is decaied or corrupted in doctrine or manners restore such as are falne by weaknesse purge the errours of such as are seduced 4. Let it be perfected made compleat by hastening the marriage day wherein the new Ierusalem may bee in all points as a Bride trimmed for her husband which shall onely bee at the last day when death and the Deuill and euerie enemie shall be destroyed and God alone shall absolutely raigne ouer his people guiding them in and out euerlastingly and communicating his heauenly most glorious Kingdome vnto them 3. For the scope The supplication is 2. The scope of the words 1. For Gods generall Kingdome not that it shall faile whilst the world endureth bur because it is Gods will that we should pray for such things as make for his glory wee are directed to aske here the exercising of Gods soueraigntie and dominion ouer the world whereby his power wisedome and goodnesse may appeare to the sonnes of men of the great creatures the irrationall the Heauens Earth and Seas being still contained in their proper places properties and operations of the rationall the obstinate and rebellious being by his iust iudgement punished and the
godly by his mercie rewarded the rage of the enemies of good order being restrained and the peaceable and righteous being encouraged For according to al this Deut. 27. they were taught of old to pray when a curse being annexed to euery Commandement broken all the people were bidden to say Amen 2. For al good meanes and furtherances of his special kingdome which is his Church and such are godly and righteous Magistrates defending the faith diligent and zealous preachers publishing the faith of Christ Iesus for such we pray that many may be stirred vp and continued in all places For Preachers Matth. â— 38 we haue a speciall precept Pray the Lord of the haruest that he would send forth Labourers into his haruest and as wee are to pray for the encrease of their number so for their vtterance Ephes 6 19. and boldnesse in preaching the Gospell And for such as be in authoritie how we are to pray hath been shewed already they are nursing Fathers and Mothers of the Church Kings shall be thy nursing Fathers Esay 49 23. and Queenes shall be thy Nurses saith the Prophet Let thy Kingdome come therefore is Let godly Magistrates bee encreasen vnder whose gouernment thy Church and people may flourish and send many faithfull Preachers Deut. 33.8 as Moses said of Leui Let thy Thummim and thine Vrim be with thy holy ones Such integritie of life and light of doctrine that they may be as lights set vpon an hill giuing light to such as be in darkenesss of sin and ignorance 3. For the defence of these from all dangers whereby they may be interrupted in their proceedings that their liues may bee continued and their power encreased to the comfort of the faithfull Thus it hath bin the manner of good Subiects of old to pray for their good Gouernours Cushi comming to bring word vnto Dauid of Absaloms death prayeth saying The enemies of my Lord the King 2. Sam 12.32 and all that rise against thee to doe thee hurt be as that young man is And for Ministers Smite through the loynes of them that rise against him saith Moses of Leui and of them that hate him Deut. 33.11 that they rise not againe And Saint Paul speaking of the Ministers of the Gospell saith Pray for vs that the Word of God may haue free passage and be glorified and that we may be deliuered from vnreasonable 2. Thes 3.1.2 and euill men 4. That many may be daily conuerted by the Ministry of these faithfull seruants of the Lord and grace vertue and true religion confirmed encreased in them And first and chiefly that inferiour Gouernours which haue the priuate rule of others committed vnto them in the well ordering of their families and iurisdictions may helpe forward the worke of grace in their children and seruants Thus Saint Paul professeth often that hee prayed for such people as amongst whom the Word was preached and willeth all men to do the like when he bids Pray that the Gospell may haue a free passage 5. That the Kingdome of glory may bee hastened to the comfort of all the faithfull all the workes of the Deuill beeing then dissolued the flesh and old man being quite abolished and grace onely ruling and gouerning vs all or rather grace being perfected and swallowed vp in glory And this is the highest pitch of our desire here this being the height of Gods honour the most full establishment of his kingdome and the perfection of his will Wherefore the Spirit Reuel 22 17.20 and the Bride both say thus Come let thy Kingdome come and the inspired prophetical Diuine saith Euen so that is quickly Come Lord Iesus 2. The deprecation is against all impediments and lets of Gods Kingdome and these are either generall or speciall 2 The deprecation Generall hinderances of Gods Kingdome are either in the Magistracy or in the Ministry 1. In the Magistracy is an Anarchy when any Countrie is without a King and lawfull Gouernour by reason whereof euerie man doth what hee thinkes good as being vnder no Law of a Gouernour such as was the estate of the Israelites immediatelie before Samuels time as is twice noted In those dayes there was no King in Israel â—udg 18.1 19.1 And this wee are to pray against as the most wofull condition of anie people that may bee there beeing hereby such a gappe opened to all licentiousnesse and lewdnesse as that another Nero. or Vit llius may better bee indured then this being without a Gouernour At this time was that outrage done by Dan vnto Michah and Idolatrie so graffed amongst the Danites as that God seemeth for euer to haue blotted them out of his booke of life Reuel 7â— when thousands of all other Tribes being sealed Dan is passed ouer vnmentioned Iudges 19. And at this time was that villany done for which the Tribe of Beniamin was cut short almost brought to be no people And our fore-fathers in this I le haue felt the terrour and miserie of such times by the inuasion of the barbarous Picts to be greater then when they haue been ruled by Tyrants and Strangers If any therefore be vnwilling to liue vnder gouerment and long after the liberty of an Anarchy he doth most palpably pray against himselfe in this petition 2. Wee pray against Tyrannie that is an euill and wicked gouernment whereby the truth is discountenanced as in Ahab time who hated Michaiah or persecuted as when Iezabel was Queene or idolatrie or heresie is maintained and commanded as by Nebuchadnezzar or lastly whereby wickednesse is rewarded and fauoured as by some Heathen Emperours of the Romans Tiberius Caesar is said to haue rewarded Nouellus Tricongius with a Pro-Consulship for drinking three pottles of wine at one draught Against such Gouernours we pray Munst Cos pag. 720. that if God so please no place may be troubled with them if they be that their hearts may relent and be turned 3. We pray against euill lawes made against the proceedings of the Gospell and for the maintenance of men in sin such was the law made by the Pharisies against the followers of Christ Iohn 9.22 they ordained that if any followed him he should be cast out of the synagogue such was the Law of Darius that no man should pray vnto any other for thirty daies but vnto himselfe onely Dan. 6. Heâ—â— 3. against which Daniel prayeth and such was the decree of Ahashuerosh made for the destruction of all the Lords people in one day against which they all fasted and prayed We pray therefore here against such lawes of Infidell Kingdoms as forbid all comming of strangers in amongst them to preuent the rooting out of their idolatry as amongst the people of Châ—n against the bloudy Inquisition in Popish Countries tending to the preuention and rooting out of all reformation for euer and against any lawes of Turkes or Iewes hindring their conuersion that God would
and this Whensoeuer a sinner doth repent him of his sinne from the bottome of his heart I will put all his wickednesse out of my remembrance Now such as is the ground whereupon any mans faith is built such is his faith if the ground be none his faith is vaine but the ground of his faith that continueth in sinne without repentance is none God hauing made no promise vnto him therefore his faith is vaine If hee shall say but I meane to repent before my death Ah strange delusion of Satan thou art content then in the meane season to be without faith and without interest in the merits of Christ to be vnder the dominion of the Deuill and in a Reprobate estate A thousand to one when thou intendest to repent thy God the Prince of the ayre that ruleth in the Children of disobedience will not suffer thee and it shall be iust with God for so grosse neglect of his grace to giue thee ouer effectually vnto him to be finally hardned vnto damnation Thirdly faith that is not liuing is vaine because the true faith doth establish the Law but this disannulleth it seeing it looketh for saluation and yet doth contrary to the Law by liuing in sinne 1. Cor. 13. Lastly faith must expresse it selfe as by repentance so also by loue otherwise it is vaine for if J haue all faith saith the Apostle and haue not loue it is vaine and faith worketh by loue and God is loue wherefore the true faithfull man must needs haue loue and he that is without it is without God and doth vtterly deceiue his owne soule 1 Cor. 12.13 Againe by the true faith wee are made members one of another according to that of the Apostle By one spirit wee are all baptized into one body and if members one of another we must needes be likewise affected being knit together by the bond of loue Quest 137. Wherein standeth true Christian Loue Answ Jn affection when it is the same towards our neighbour that it is towards our selues void of malice hatred and enuy and desirous of our neighbours good as of our owne and in action when we are ready to doe good vnto others as vnto ourselues and to keepe away hurt as from ourselues 1. Cor. 13.13 Explan Hauing already spoken of repentance the first whereby faith that is liuing manifesteth it selfe viz. in the Tractate of baptisme wee haue now left onely to consider of loue which is highly commended aboue all other speciall graces as being the fulfilling of the Law the seasoning of all duties in Gods seruice and the principall amongst the chiefe graces for there bee these three saith the Apostle Faith Hope and Loue and the chiefe of these is Loue. And this Loue is both in affection and in action First in affection where the heart is malicious or enuious there can bee no loue For what loue was there in Cain towards Abel what loue in Esau towards Iacob or in Iosephs brethren towards him So in whomsoeuer these vild affections rest there is no loue Publicans may bee friendly to Publicans and sinners vnto sinners but if our loue be none other it is naturall and corrupt and not the loue by which faith liueth seeing this directeth to loue our enemies and those that hate vs. If there be malice and enuy in vs we are altogether indisposed to the word by which faith commeth for the right disposition hereunto is as Saint Peter sheweth to lay aside all maliciousnesse 1. Pet 2.2 1. Iohn â— 15 and dissimulation and enuy And whosoeuer hateth his brother is a manslayer Wherefore they which are thus can haue no faith but they come before the Lord with hands full of bloud and all iniquitie Rom. 12.15 Againe loue desireth the good and welfare of a mans neighbour as well as his owne it maketh a man liue affected to his neighbour as vnto himselfe and so to reioyce with them that reioyce and to weepe with them that weepe 1 Iohn 3.18 Verse 17. Lastly it is not faint and contained withâ—n the desire of the heart but breaketh forth into action doing good vnto others as vnto our selues and keeping away hurt as from our selues My little Children saith Iohn let vs loue not in word nor in tongue but indeed and in truth Whosoeuer hath this worlds goods and shutteth vp his compassion towards his brother how dwelleth the loue of God in him Iameâ— 1.27 It is a vaine Religion that is in word the pure Religion and vndefiled before God euen the Father is this to visite the fatherles and widdowes in their aduersitie and to keepe a mans selfe vnspotted of the world The deeds of loue shall beare all the weight at the last day Matth 25. J was hungry and ye fed me c. where these are wanting the Lord saith Goe yee cursed into hell fire prepared for the Diuell and his Angels In briefe therefore to giue you a view of perfect loue by the parts thereof 2. Cor. 13.5 The first is gentlenesse and not without iust cause to bee moued to anger Secondly patience and long suffering when iust cause of anger is offered Thirdly goodnesse not admit-tinking enuy or the like against any enemy but louing him Fourthly tendernesse and being affected with griefe at the sight of other mens miseries Fifthly freedome from euill thing against thy neighbour interpreting all things to the best if it may be Sixthly yeelding rather then contend from some thing of a mans owne right as Abraham did to Lot Seauenthly humblenesse of mind seeking reconciliation where offences haue bin Eighthly bountifulnes towards the poore Ninthly care to saue a neighbour from hurt or hindrance in his cattell corne or any danger towards him Tenthly abstinence from priuate reuenge in speech or in deed Quest. 138. What shall he doe that after examination findeth not these things in himselfe Answ He may not keepe away from the Lords supper for this were a prouoking of God to wrath neither can he come vnto it without offending the Lord in a higher degree Matth. 22. Explan It is not enough that a man examine himselfe but hee must by examination find true faith liuing by loue and repentance in him and if hee findeth it not hee must not then thinke that hee shal doe well enough by abstaining as is the manner of the most but it lieth vpon him as a dutie required at his hands the neglect of which prouoketh the Lord to wrath as wee may see by the parable in those that refused to come and excused themselues when they were bidden to the feast The Lord of the feast is wroth against them and sendeth forth his warriours to destroy them And as this is a great offence so it is much greater to come vnpreparedly for such a man is without a wedding garment and commanded to be bound hand and foot and to be cast into vtter darknesse where shall bee weeping and gnashing of teeth so that
either way there is nothing but iudgement with out mercy If if bee demanded here whether it bee not a sinne in the Minister to admit such to the holy Communion Matth. 7.6 I answer if any be euidently knowne to be such and wil not promise amendment he that receiueth him giueth that which is holy to doggs and casteth pearles before Swine If otherwise there be a shew of penitency man that cannot see into the heart may admit of him If it should seeme that without difference the wicked as well as the godly are to bee admitted to this holy Supper without difference putting seeing that Iudas was admitted by the Lord. I answere that it is most probable that Iudas was gone out before seeing Matthew and Marke doe speake of his going out immediately after the sop before the holy Supper began vnto whom consenteth Iohn Chap. 13.30 Secondly if it bee granted that hee was present yet this example proueth nothing to this purpose for Iudas was not yet detected his treason was onely in his heart not in action that followed afterward Moreouer how can the minister giue the Lords body to him that is appointed by the Lord to be giuen ouer to Satan for as it was with the incestuous person against the Corinthians 1 Cor. 5.5 so is it with euery notorious scandalous liuer he is vntill repentance to bee put from the communion of Gods people Thus we see what a maze or labyrinth sin doth bring men into in danger they are by comming and in danger by not comming to the Lords Table Quest 139. What may a man doe then in this case Answ He must humbly sue vnto God for the pardon of all his sins to strike his hard heart that he may melt into teares for them and constantly cleaue to his commandements and if there be any dissention he must goe and be reconciled to his brother Explan So gracious is our good God as that when wee are brought into desperate straights and wildred so by sinne as that we know not which way to get out hee holdeth forth the thread of his mercy by the helpe of which wee may come into the right way againe Like vnto Ahashuerosh his scepter stretched out towards his beloued Hester when shee was intangled with danger euen so is the Lords Scepter euer held out vnto vs that in the name of his Sonne we may come vnto him though wee be most wretched sinners Aske saith hee and you shall haue seeke and you shall find knocke and it shall be opened vnto you This is the gate or scale of Heauen which Iacob saw hither wee may come being thus beset with sinne and find mercy to bee deliuered and made welcome to the Lords Table If it bee said but can I being thus in my sinnes pray to bee heard seeing that God heareth not sinners and the sacrifice of the wicked is abomination to the Lord I answer was not the Publican likewise in his sinnes and yet hee prayed and was heard and iustified and did not the Thiefe vpon the Crosse likewise So that wicked men praying out of a desire to bee made repentant and to bee brought to amendment grieuing that they are so hard-hearted and without faith are heard in their prayers neither is this against the places before alleaged for the wicked whom God will not heare are such as delight in sinne and are without all care of amendment resolute in sinning Quest 140. What ought a man to doe at the Lords Supper Answ He ought thankefully by seeing and receiuing the outward signes to remember the inward graces of God towards him Quest 141. What are these graces Answ First the Lords giuing of his Sonne Iesus to death for vs set forth by the Ministers taking of the bread and wine breaking and powring out and offering it to vs all Secondly our neare vnion vnto Christ and how we haue all our spirituall foode from him set forth by our taking eating and inward digesting the bread and wine that becommeth nourishment vnto vs. Thirdly the neare vnion that God hath made by Christ betwixt all the faithfull set forth by the same bread being made of many graines of corne and by the same wine being made of many grapes Expl. I shall not need largely here to intreat of these meditations which hath been done already onely the Communicant that commeth to the Lords Table is to bee aduertâ—sed that by no meanes he bee there an idle beholder of things done but a profitable ponderer of all circumstances to stirre him vp to greatest thankfulnesse vnto God for so great benefits In which that hee may bee holpen let him first herein consider Gods admirable loue in giuing his Sonne to death for his sinnes his holy body to be broken and his pure bloud to be shed for without Gods giuing of his Sonne to the cursed death of the Crosse all the power of the Scribes Pharisees and high Priests was not able to doe it Wherefore he saith I lay downe my life for my sheepe and no man taketh it from me but J lay it downe of my selfe Euen as if a man being condemned to die another most louing friend should lay downe his life and suffer for him Oh how thankfully were this loue to be remembred and with what praises to bee celebrated as being vnmatchable by any loue that euer hath been seene amongst men for a deare friend there hath been in many ages one amongst many Kingdoms of the Latines one amongst many of the Grecians that haue offered to die for their friends but for their enemies neuer any Lord therefore should the soule of euery Christian say I offer againe vnto thee mine own self soule body to serue thee and my old nature to be killed and slaine with al the concupiscences thereof though neuer so deare vnto me for thou hast offered thy deare sonne for mee and vnto me without any desert of mine and for this cause art most worthy of all honour and thanksgiuing Secondly let the Communicant consider of Gods admirable loue in vniting him so neare vnto his Sonne and through his sonne vnto himselfe and in feeding him from heauen with such comforts without which his soule must needs bee hungerstarued and perish Iohn 17.21 This was Christs prayer vnto the Father that we might be one with him that they may all be one as thou O Father art in me and I in thee that they may be also one in vs and this did he my stically in this Sacrament shadow out vnto vs. When Dauid was offered the Kings Daughter and to be the Kings Sonne in Law Who am I said he that I should be Sonne in Law to a King and who am I should the Communicant say that I should bee made one with the King of Heauen Most vnspeakable O Lord is thy loue towards me that thou shouldest haue such respect to so poore a worme to raise me out of the dust to sit with thy Christ Rom. 8 1â—