What knowledge of sin is required where consider that the knowledge of sin is two-fold 1. Generall p. 161. 2 Particular two-fold To know our sinnes 1. Which they are ibid. 2 What manner of ones they are known by their 1. Cause pag. 162. 2. Effects two 1. Shame ibid. 2. Death p. 163 3. Adiuncts three 1. Foule ibid. 2. Great ibid. 3. Many ibid. 2. How a sinner may come to the knowledge of his sinnes namely by the Law p. 164. Vse 1. To know our selues p. 164. which is necessary 1. For our humiliation p. 166. 2. To cause vs to seeke to the Lord for grace and mercie ibid. Vse 2. Against those who haue no sence or feeling of sinne ibid. 2. Godly sorrow chap. 5. Where is shewed that sorrow for sin is two-fold 1. Legall pag. 169. 2. Euangelicall ibid. two fold 1. Contrition Or Inward sorrow for sinne Wherein 4 things 1. What it is p. 170. 2. How it is wrought two waies by 1 The Spirit of God ibid. 2. Preaching Christ crucified p. 171. 3. Signes thereof sâ—â—â—â— 1. Carefulnesse p. 173. 2. Clearing our selues ibid. 3. Indignation ib. 4. Feare ibid. 5. Desire ibid. 6. Zeale p. 174. 7. Reuenge ibid. 4. Motiues thereunto foure 1. God requireth it p. 175. 2. All penitent sinners haue had it ibid. 3. It s necessary for 1. Except the heart be rent sinne still remaineth in the heart p. 176. 2. Ezcept wee breake our hearts for our sinnes God will breake vs in his wrath ibid. 4. It s profitable for 1. It is a sacrifice to God ibid. 2. Godly sorrow hurteth not ibid. 3. Sorrowing for sinne in this life will keepe vs from sorrowing in the life to come p. 177. Vse Against those who breake their heart with worldly sorrow but haue little sorrow of heart for their sinnes ibid. 2. Outward sorrow for sin Chap. 6. And therein two things 1. How a penitent sinner may rightly mourn for his sinnes wherein foure things 1. For whom p. 179. 2. For what ibid. 3. The time when p. 180. 4. The measure of mourning for sinne And therin these Rules are to be obserued 1. Sorrow for sinne must bee greater then for any worldly want or losse For 1. Sinne is the cause of all euill pag. 180. 2. A man may be saued without riches but not without Repentance ibid. 3. The soule once lost cannot bâ— recâ—uered pag. 181. 2. For great sinnes we must haue great sorrow ibid. 3. There must be a moderation in mourning for sinne ibid. 2. Motiues to perswâ—de to mourning and weeping for sinne 4. 1. God requireth it ibid. 2. Penitent sinners haue wept and mourned for their sinnes pag. 182. 3. It s necessarie 1. In regard of our sinnes which were the cause of Crucifying Christ ibid. 2. Our eyes conâ—ay much euill to the heart pag. 183. 3. Sinne is the cause of miserie ibid. 4. Either now wee must mourne and weepe or we shall hereafter ibid. 4. It s profitable For 1. Mourning and weeping for sinne is a meanes to obtaine mercy ibid. 2. Mourning and weeping for sinne is a meanes to pacifie Gods anger pag. 184. 3. Teares shed for sinne are pleasing to God and delightfull to the Angels ibid. 4. They that mourne shall be comforted ibid. Vse Against those who mourne and weepe greatly for outward crosses but vâ—rie little for their sinnes pag. 185. 3. Confession of sinne Chap. 7. two-fold 1. Publique two-fold 1. Of the whole Congregation pag. 187. 2. Of any one that hath offended the Congregation ibid. 2. Priuate two-fold 1. To Man In two respects 1. For satisfaction ib. 2. For consolation pag. 188. 2. To God and therein 4. things 1. What it is ibid. 2. The kinds of it two-fold 1. Generall ibid. 2. Particular pag. 189. 3. The manner of making confession aright And therein sixe things 1. That it be with premeditation pag. 189. 2. That it be in truth ibid. 3. That it be accusing not excusing pag. 190. 4. That it be a confession of sinne and iniquitie ibid. 5. That it be a confession of our owne sinnes ibid. 6. That our confession be made vnto God ibid. 4. Motiues to Confesse our sinnes vnto God 2. 1. It s necessarie For 1. God is principally offended by our sinnes pag. 191. 2. Without confession we can haue no remission ibid. 3. If we doe not confesse our sinnes vnto God yet God seeth and knoweth them pag. 192. 2. It s profitable For 1. By confession we obtaine remission pag. 193. 2. Confession of sinnes is a meanes to turne away Gods wrath ibid. 3. By confession the soule is eased and the conscience pacified ibid. Vse To reproue 1. Those who will not confesse but hide and couer their sinnes Which is 1. Foolish pag. 194. 2. Dangerous pag. 195. 2. Those that excuse their sinnes ibid. 3. Those that defend their sinnes pag. 196. 4. Forsâ—kinâ— of sinne Chap 8. therein two things 1. What things are required â—o the forsaking of sin Three 1. That we forsake all and euery sinnâ— pag. 197. 2. That we forsake the occasions of euill with the prouocations therunto p. 198. 3. That we forsake sinne with the adherents pag. 199. 2. Motiues tâ— perswade thereunto Three 1. The Scripture pag. 200. 2. The Necessâ—â—y therof Two-fold 1. It puts a difference betweene true and false Repentance pag. 201. 2. Except wee forsake our sinnes nothing that we doe can please God pag 202. 3. The benefit there of Twofold 1. To a mans temporall state Prosperitie ibid. 2. To his spirituall state 1. Mercie pag 203. â— No more remembrance of sinne ibid. Vse To reproue 1. Those that continue in sinne Which continuance in sinne is dâ—ngâ—rous For 1. Continuance in sinne ouerburdeneth the soule pag. 203. 2. The soule groweth worse thereby ibid. 3. They that continue still in sin shall be seuerely punished pag. 204. 2. Those who leaue some sinnes but will not forsake all pag. 205. 3. Those who will not make restitution of their euill gotten goods pag. 206. 4. Those who leaue sinne for a season and afterwards fall to their sinnes againe pag. 207. 5. Reformation of life chap. 9. Therin three things 1. Meanes whereby a sinner may come to amendment of life two 1. working of the Holy Spirit pag. 208. 2. The Word of God p. 209. 2. After what manner Amendment of life is wrought in a sinner wherein three things 1. There must bee an vtter forsaking of our old conuersation ibid. 2. It must bee in the whole man ibid. 3. It must haue it beginning within p. 210. 3. Motiues to perswade to Amendment of life three 1. God requireth it ibid. 2. The Necessity therof is great For 1. By nature wee are in a corrupt state p. 212. 2. Except we be renued reformed we cannot see the Kingdome of God ibid. 3. A sinner that will not be reformed doth cast away his soule p. 213. 3. The Benefit thereof threefold 1. Outward prosperity ibid. 2. Spirituall happinesse p. 214. 3.
this Treatise and applying to our selues the promises of the Gospell made vnto vs in Iesus Christ Secondly by Repentance hauing our sinnes washed away in the bloud of the Lambe Iesus Christ Thirdly by Prayer calling vpon God in the name of Iesus Christ CHAP. II. Of the order of the Treatise shewing that Faith must goe before Repentance and Prayer vpon which they depend Proouing also that Faith in Christ is a sure and certaine meanes of obtaining saluation and eternall life THe first and principall meanes of obtaining saluation The order of this Treatise and the most direct way that wee can goe to Heauen is by Faith in Iesus Christ True it is without Repentance we cannot be saued and without Prayer we cannot come neere vnto God yet Repentance separated from faith in Christ is no true Repentance no better then the Repentance of a Matth. 27. 3. Iudas and Prayer if it proceede not from a heart purified by faith in Christ is no effectuall prayer no better then the prayer of the b Luk. 18. 11 11 14. Pharisies and c Matth. 6. 5. Hypocrites But true and sound Repentance proceedes from true sauing faith and feruent deuout prayer comes from a beleeuing heart as the Apostle saith d Rom. 10. 14. how shall they call on him in whom they haue not beleeued And that faith in Iesus Christ is the true and sure meanes whereby wee may bee saued and come to life euerlasting may euidently appeare First by these Testimonies of Scripiure the faithfull and true Witnesse saith e Ioh. 3. 16. God so loued the world that hee gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And againe f Verse 18. He that beleeueth on him is not condemned but hee that beleeueth not is condemned already because he hath not beleeued in the name of the onely begotten sonne of God S. Paul saith thus to the Ephesians g Ephes 2. 8. by grace are yee saued through faith where he sheweth that our saluation is not of our selues but by grace and through faith So speakes the Apostle to the Hebrewes concerning the celestiall rest typed out by the rest of Canaan h Heb. 3. 18. 19. to whom sware he that they should not enter into his rest but to them that beleeued not so wee see that they could not enter in because of vnbeleefe Secondly by the example of the keeper of the prison conuerted by Pauls preaching vnto him Iesus Hee sayd to the Apostles Paul and Sylas i Act. 16. 30. 31. Sirs what must I do to be saued and they said beleeue on the Lord Iesus Christ and thou shalt be saued and thy house There was a time when it was sayd k Leuit. 18. 5. Gal. 3. 12. the man that doth these things shall liue in them but now in the blessed time of the Gospell the word of saluation is this l Iob. 3. 16. Acts 16. 31. hee that beleeueth shall liue It was once sayd Doe this and liue it is now sayd Beleeue and liue This was that word of vnspeakable comfort to the Keeper of the prison a man in wofull case concerning his soule for being euen at his wits end and not knowing what to doe nor what meanes to vse to come to saluation the Apostle raiseth him vp with this Euangelicall consolation Beleeue and bee saued Beleeue on the Lord Iesus Christ and thou shalt be saued and thy house CHAP. III. Containing the partition of the first booke concerning Faith in Iesus Christ HAuing prooued that Faith in Iesus Christ is the first and principall meanes whereby wee are to bee saued and to come to life euerlasting I am now by Gods assistance and through the gracious guiding of his holy Spirit to entreat of this subject Faith in Iesus Christ In handling whereof I will obserue this order I will shew First the diuerse significations of the word Faith The partition of the first booke and what is meant by Faith in this Treatise Secondly the diuers sorts and kindes of Faith and which is the true Faith Thirdly that there is but one true sauing Faith and what it is Fourthly wherein true Faith consisteth Fiftly who are partakers of the true Faith whether all haue it or but some and who they are Sixtly the necessity of hauing the true sauing Faith Seuenthly the benefits whereof they are partakers who haue the true Faith Eightly how the true sauing Faith may be procured Ninthly how true Faith being procured may for euer be preserued Tenthly the signes and markes of true Faith by which it may bee knowne whether a man haue the true sauing Faith whereby hee may bee saued and come to life euerlasting These are the seuerall things necessarily to bee handled in the Treatise of Faith of which in their order as I haue propounded them And first I will shew what is meant by Faith in this Treatise CHAP. IV. Of the diuerse significations of the word Faith and what is meant by Faith in this Treatise THe first generall point in the Treatise of Faith is to shew the diuerse significations of Faith The diuers significations of Faith in the Scriptures Faith signifieth First fidelity and truth in performing of promises and that both in regard of God and men of God a 1 Thess 5. 24. Faithfull is he saith S. Paul that calleth you who also will doe it God is faithfull that is true in his word he will keepe his promise if he say it he will doe it So also in regard of men Faith sometimes signifieth fidelity in performance of promises one to another So it is vsed in that saying of our Sauiour Christ to the Scribes and Pharises b Matth. 23. 23. Yee haue omitted the waightier matters of the Law Iudgement Mercy and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith Secondly the doctrine of the Gospell so it is vsed by the Apostle to the Galatians d Gal. 1. 23. Hee which persecuted vs in time past now preacheth the Faith Thirdly that knowledge wherby a man knowes how to discerne of things concerning the lawfull vse of them or abstaining from them and that with a safe conscience so it is vsed in that saying of S Paul to the Romanes e Rom. 14. 23. He that doubteth is damned if hee eat because hee eateth not of Faith for whatsoever is not of Faith is sinne Fourthly a confidence and perswasion of the power of God for the obtaining of some temporall blessing as bodily health and that by miraculous and wonderfull meanes which was the Faith of those that came to Christ and the Apostles diseased and went away helped and healed of their infirmities As the woman with the bloudy issue to whom Christ sayd f Matth. 9. 22. Daughter be of good comfort for thy faith hath made thee whole And the Cripple whom Paul healed concerning whom it is said g Act. 14
euen wicked men Reprobates yea Deuels 2 Against the Romists who will not suffer the people to read the Scriptures in a language which they vnderstand haue a generall knowledge of God they know that there is a God yea they know there is one God as witnesseth S. Iames g Iam. 2. 19. Thou beleeuest hat there is one God thou doest well the Deuils also beleeue and tremble Secondly seeing that the meanes of attaining to the true knowledge of God is as hath beene shewed by the Scriptures by reading and hearing the Word of God and meditating thereon this reproues the Romish Church which will not suffer the Lay-people to haue the Scriptures in a knowne tongue nor to read them in a language which they vnderstand but locke vp the Scriptures from them in a strange language and so will not suffer the simple people to come to the knowledge of the truth contrary to the word of Christ h Ioh. 5. 39. Search the Scriptures contrary to the practice of those noble Bereans who i Acts 17. 11. searched the Scripture and contrary to the doctrine of the Fathers of the Church in former times for Chrysostome exhorteth the people to k Comparate vobu Biblia c. Chrysost in Col. 3. Hom 9. prouide them Bibles or the New Testament and exhorteth Parents to teach their children to sing Psalmes Heere then consider what great wrong and manifest iniury the Romish Preists doe to the poore people for in keeping the Scriptures from them they take from them both their light and their weapons Their light Dauid saith l Psal 119. 105. Thy word is a lampe vnto my feet and a light vnto my path The Word of God is to a man for the direction of his life as a lampe as a torch as a light shining befâ—re him in a darke night to direct and guide his feet in the way wherein he is to walke Now to depriue the people of the Scriptures in their vulgur tongue is to take away their lampe to put out their candle to depriue them of the light and to cause them walke in darknesse so the blind lead the blinde and both fall into the ditch This is also to depriue the people of their spirituall armour wherwith they should defend themselues against the assaults of the Deuill The Word of God is part of that armour of God appointed for a Christian-souldier it is his sword so the Apostles cals it m Eph. 6. 17. Take the helmet of saluation the sword of the Spirit which is the Word of God With this sword of the Spirit Christ our Sauiour â—ought against the Deuill and ouercame him for when the Deuill tempted Christ hee answered n Matth 4. 4. It is written the Word of God was the weapons wherwith he fought by the Sword of the Spirit which is the Word of God Christ draue away the Deuill and this sword of the Spirit the Word of God is appointed for eueey Christian to take vnto himselfe to defend himselfe against his spirituall aduersaries yea against that great aduersary of our soules the Deuill and therefore whereas the Church of Rome will not suffer the Lay-people to read the Scriptures in a language which they vnderstand they send them to fight against the Deuill that strong aduersary and take their weapons from them and so lay them open to the assaults of the Deuill Thirdly seeing that the knowledge of God is as hath 3 Against those who wilfully liue in ignorance beene shewed so necessary so profitable and the want thereof so hurtfull and dangerous and that there are also meanes to come to the knowledge of God this reprooues those who notwithstanding these things yet still liue in ignorance and doe not labour to come to the knowledge of the truth that they may bee saued though the light shine they walke still in darknesse and though meanes of saluation be offered yet they refuse or at least neglect the meanes inasmuch as they doe not diligently read the Scripture nor attentiuely heare the word of God preached neither by meditation ponder it in their hearts inasmuch as they doe not suffer it to take rooting in their hearts but suffer it to slip out of their mindes and doe not pray vnto God for a blessing vpon their hearing and reading of the Word of God For certainely there is no man hauing reason and capacity to vnderstand but vsing these good means might attaine to the knowledge of God If a man that is as yet ignorant of the true knowledge of God would diligently apply himselfe to the reading of the Scriptures and to the hearing of the Word read and preached when he hath heard the Word of God if he would lay it vp in his heart and meditate thereon and lastly if he would earnestly pray vnto God for the obtaining of the Spirit of God to inlighten his vnderstanding with true sauing knowledge and that God by his holy Spirit would sanctifie his heart sanctifie his vnderstanding and memorie if he would when he reades the Scriptures pray that God would o Ephe. 1. 18. inlighten the eyes of his vnderstanding and p Psal 119. 18. open his eyes that he might behold wondrous things out of the law When he heareth the word pray that God by his holy Spirit would open his heart as he did q Act. 16. 14. Lydia's that he might attend to the things which are spoken of the Preacher and when he hath either heard or read the Scriptures pray that he might with the Mother of Christ r Luk. 2. 51. keepe all those sayings in his heart by these holy and sanctified means a man might attaine to so much knowledge as would be sufficient for the sauing of his soule by these meanes he might be able to giue an account of his Faith and to render a Å¿ 1. Pet. 3. 15. reason of the hope that is in him In a word by these meanes a man may t 1. Tim. 2. 4. come vnto the knowledge of the truth that he may be saued CHAP. X. Of the knowledge of Iesus Christ Generall and particular How necessary the true knowledge of Iesus Christ is against those which denie Iesus Christ by Infidelity Heresie and Apostasie HItherto of the first thing wherein true Faith consisteth the knowledge of God Secondly true sauing Faith consisteth in 2 In the right knowledge of the mysterie of the Incarnation of Christ the right knowledge of the mysterie of the Incarnation of Christ of this our Sauiour Christ himselfe saith a Ioh. 17. 3. this is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent Againe he saith to his Disciples b Ioh. 14. 3. ye beleeue in God beleeue also in me In the knowledge of Iesus Christ I consider two things First the sorts and kinds of it Wherein two things Secondly the necessitie of it For the first 1 The
faith is p. 14. 2. Titles giuen therunto 4. 1. Precious faith ibid. 2. Sauing faith ibid. â— Iustifying faith ibid. 4. Faith of Gods Elect. ibid. 3. Properties belonging vnto it 3 1. Knowledge of the Word of God p. 15. 2. Assent vnto the Word of God ibid. 3. Perswasion of the Mercy of God ibid. Vse 1. Against implicite faith p. 16. Vse 2. To labour for a particular faith p. 17. Vse 3. Consolation to them which haue the true faith p. 19. 4. Wherein true Faith consisteth Chap. 7. True Faith consisteth in two things 1. In the right knowledge of the true God pag. 20. two-fold 1. The generall knowledge of God two-fold 1. To know that there is a God which is discerned by 1. The light of nature pag. 21. 2. The works of the creation ibid. Vse Against Atheists which deny God three wayes 1. In heart pag. 22. 2. In words pag. 24. 3. By their deeds p. 25. 2. To know that there is One onely true God Cha. 8. Acknowledging 1. The vnity of the God head p. 26. 2. The Trinity of persons ib. Vse Against Idolatry two-fold 1. Outward two-fold 1. Open plain p. 28. 2. Close couered p. 29 2. Inâ—ard or spirituall p. 31. 2. The particular knowledge of God And what it is chap. 9. wherin foure things are to bee considered 1. How necessary it is For 1. God requireth it p. 34. 2. God complaineth of the want thereof ibid. 3. It s better then sacrifice p. 35. 4. Without it wee cannot bee saued ibid. 2. How profitable it is For 1. It maketh peace amongst men of contrary dispositions ibid. 2. Eternall life commeth thereby p. 36. 3. How dangerous the want thereof is For it causeth 1. Mourning and desolation ibid. 2. A reprobate minde ib. 3. Punishment p. 37. 4. Meanes whereby wee may come to the right knowledge of the true God Two fold By 1. The Scriptures that by 1. Reading the Scriptures p. 38. 2. Hearing the Word ibid. 3. Meditating vpon the Word ibid. 4. Praying for a blessing vpon the meanes ibid. 2. The Spirit of God ibid. Vse To reprooue 1. Those who content themselues with a generall knowledge of God p. 39. 2. The Romists who will not suffer the people to read the Scriptures in a language which they vnderstand ibid. 3. Those who wilfully liue in ignorance p. 41. 2. In the knowledge of the mistery of the Incarnation of Christ chap. 10. And in the knowledge of Christ consider 2 things 1. The sorts and kindes of it two-fold 1. Externall and visible p. 43. 2. Internall spirituall two-fold 1. Generall ibid. 2. Particular p. 44. 2. The Necessity thereof three-fold 1. Hee that wanteth the knowledge of Christ is ignorant ibid. 2. In regard of the knowledge of Christ all things else are but base pag. 45. 4. Without it wee cannot bee saued ibid. Vse Against those that denie Christ by 1. Infidelity as Infidels Pagans Turkes Iewes p. 46. 2. Heresie denying 1. The Natures of Christ his 1. Godhead p. 47. 2. Manhood ibid. 2. His offices of 1. King p. 48. 2. Priest p. 49. 3. Prophet p. 50. 3. Apostasie or falling away 2-fold 1 Particular 1. Into sinne ibid. 2-fold A falling 2. From the profession of Christ through 1. Infirmity p. 51. 2. Security ib. 2. Vniuersall two-fold A falling away 1. From a mans former righteousnesse holinesse to prophanesse and wickednesse p. 52. 2. By sinning against the Holy Ghost Where foure things 1. What it is to sinne against the Holy Ghost p. 52. 2. Why so called ibid. 3. The nature and quality of it shewed in six things p. 54. 4. The punishment thereof three-fold 1. Finall impenitency ibid. 2. Neuer forgiuen ibid. 3. A fearefull end p. 55. 5. Who are partakers of the true Faith chap. 11. Shewed 2 wayes manifesting 1. Who haue not true Faith and that two wayes 1. In generall Reprobates p. 57. 2. In particular 1. The Enemies of the Gospell ibid. 2. Prophane people ibid. 3. Hypocrites ibid. 2. Who haue the true Faith and that two wayes 1. In generall the Elect. p. 58. 2. In particular 1. They that are effectually called ibid. 2. The Regenerate p. 59. 3. They that call vpon God ibid. 4. They that shew their faith by their workes ibid. Vse 1. Not to maruell that vnregenerate men are so wicked for they haue not faith p. 58. Vse 2. Consolation to them that haue true Faith for they are of Gods Elect. pag. 60. 6. The necessity of hauing the true faith ch 12. For 1. Faith is the life of the soule p. 60. 2. Without faith nothing can please God pag. 61. 3. Without faith wee cannot bee saued pag. 62. Vse To get faith into our hearts ibid. 7. The benefits of true faith cha 13. and they are seuen 1. Iustification p. 64. 2. Adoption p. 66. 3. Purifying the heart ibid. 4. A happy life p. 67. 5. Victory ouer the world p. 68. 6. Victory ouer the Deuill ibid. 7. Saluation ibid. Vse To vse all possible meanes to obtaine the true sauing faith p. 69. 8. How true sauing faith may bee obtained chap. 14. By two meanes 1. The efficient cause of faith the Spirit of God p. 70. Vse Against mans free-will in spirituall good things p. 71. 2. The instrumentall cause of faith The Word of God pag. 72. two-fold 1. The Law p. 72. 2. The Gospell p. 73. Vse Against those who boast of their faith and yet lightly regard the Word of God the ordinary means of obtaining faith pag. 74. 9. Meanes wherby true faith is increased and preserued Chap. 15. they are three 1. The Word of God that by 1. Reading the Scriptures p. 75. 2. Hearing the Word of God p. 76. 3. Meditating vpon the Word p. 77. 4. Conference about the Word ibid. 2. The vse of the Sacraments which 1. Nourish the soule ibid. 2. Confirme the promises of the Gospell p. 78. 3. Prayer pag. 79. Vse Diligently and conscionably to vse these meanes whereby faith is increased and preserued p. 79. Quest Whether may true saith be so preserued that it may continue for euer and not vtterly faile Chap. 16. 1. The decree of Gods election is sure pag. 82. 2. They are built vpon a rocke ibid. 3. They are ingrafted into Christ ibid. 4. They haue Gods promise not to fall away for euer ibid. 5. Christ hath prayed for the Elect that they may perseuere to the end p. 83. 6. They are within the golden chain of Saluation ibid. Answ They that haue the true faith their faith cannot altogether faile nor they vtterly fall away For Vse 1. To make our calling and election sure pag. 87. Vse 2. Consolation to the children of God because their faith shall not vtterly faile pag. 88. 10. Signes of true faith chap. 17. two-fold 1. Inward 5. 1. The witnesse of the Spirit p. 89. 2. A feeling of grace p. 90. 3. A Desire to obey Gods commandements ibid. 4. Deuout prayer ibid.
saith therefore 1 Mourning and desolation shall the land mourne c. Againe he saith q Verse 6. My people are destroyed for lacke of knowledge Secondly where the knowledge of God is not men are giuen ouer to a reprobate minde to doe things that 2 A reprobte minde are not conuenient This S. Paul sheweth speaking of the Gentils r Rom. 1. 28 29. Euen as they did not like to retaine God in their knowledge God gaue them ouer to a reprobate minde to doe those things which are not conuenient being filled with all vnrighteousnesse fornication wickednesse couetousnesse maliciousnesse full of enuy c. Thirdly to them that know not God there remaines 3 Punishment nothing but iudgement punishment and euerlasting destruction as saith the Apostle Å¿ 2 Thess 1. 7 8 9. The Lord Iesus shall be reuealed from Heauen with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ who shall be punished with euerlasting destruction from the presence of the Lord and from the glory of his power The fourth thing concerning the knowledge of God 4 Meanes wherby we may come to the right knowledge of the true God is the meanes whereby wee may come to the true knowledge of God That there is a God may be knowen as hath beene already shewed by the light of Nature and by the book of the Creatures and that there is one true God is manifest by the Scriptures the Word of God reuealeth the Vnity of the God-head and the Trinity of Persons but to the attaining to the right knowledge of the one only true God by a particular knowledge to know him to be God vnto vs to acknowledge the one onely true God to bee our Lord and our God as hath beene formely more fully declared there is required more then the light of Nature more then the booke of the Creatures and more then bare knowledge of the Scriptures for this particular knowledge of God is attained vnto partly Two by the Word of God and partly by the Spirit of God the one being an outward the other an inward 1 By the Scriptures meanes to teach vs the true knowledge of God The true knowledge of God then is attained vnto First by the Scriptures and that both by the Law and the Gospell For t Per Legem cognitiopeccati nostri per Enangelium cognitio gratiae Dei Zanch. de Natu. Dei lib. 3. cap. 3. By the Law as one saith wee come to the knowledge of our sinnes and of our misery by the Gospell we come to the knowledge of the grace and mercy of God shewed vs in Christ Iesus According to that saying of S Iohn u Ioh. 1. 17. The Law was giuen by Moses but grace and truth came by Iesus Christ And to the end that wee may come to the true knowledge of God by the Scriptures there are foure things necessarily required at our hands And that by First that we diligently read the Scriptures concerning 1 Reading the Scriptures which our Sauiour Christ hath sayd x Ioh. 5. 39. Search the Scriptures for in them ye thinke ye haue eternall life and they are they which testifie of mee This was the practise of those noble Bereans who hauing heard Paul preach vnto them Iesus y Aâ—ts 17. 11. searched the Scriptures daily whether those things were so Secondly that wee carefully and attentiuely heare 2 Hearing the Word of God the word of God preached Eor * Rom. 10. 17. Faith as saith the Apostle commeth by hearing and hearing by the Word of God Our Sauiour saith z Ioh. 17. 8. I haue giuen vnto them the words which thou gauest mee and they haue receiued them and haue knowne surely that I came out from thee and they haue beleeued that thou didst send me In which words he sheweth three things first he gaue them his Word secondly they receiued it and thirdly by the Word of God they knew God and Iesus Christ whom hee had sent Thirdly that wee seriously meditate vpon the Word 3 Meditating vpon the Word of God which we haue read or heard Dauid saith a Psal 119. 99 I haue more vnderstanding then all my teachers for thy testimonies are my meditation By meditating vpon the Word of God he got vnderstanding and attained to the true knowledge of God Fourthly that we ioyne vnto all these deuout praier 4 Praying for a blessing vpon these meanes crauing the blessing of God in reading and hearing the Word and meditating vpon the same Thus the knowledge of God is attained unto by the Scriptures Secondly the true knowledge of God is attained vnto 2 By the Spirit of God through the gracious working of the Spirit of God in our hearts for God must first put it into our hearts to know him before wee can know him As the Lord speakes by Ieremy the Prophet b Jer. 24. 7. I will giue them an heart to know me that I am the Lord. Againe hee saith c Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Our Sauiour Christ saith d Ioh. 6. 45. It is written in the Prophets and they shall bee all taught of God This is called e Cognitio per gratiam Tho. 1. q. 12. ar 14. knowledge by grace or gracious knowledge because it is wrought in our hearts by the Spirit of God the Worker of grace as the Apostle also saith f 1 Cor. 2. 7 8 9 10. We speake the wisdome of God in a mystery euen the hidden wisdome which God ordained before the world vnto our glory Which none of the Princes of this world knew c. But as it is written Eye hath not seen nor eare heard neither haue entred into the heart of man the things which God hath prepared for them that loue him But God hath reuealed them vnto vs by his Spirit This of the particular knowledge of God Now the consideration of the great necessity of the Vse knowledge of God and the benefit thereof with the danger of the want thereof and the means of obtaining it serues for reprehension and it reproues First those who content themselues with the generall 1 Against those that content themselues with a generall knowledge of God knowledge of God that there is a God that there is one God that God made all things that God is to bee worshipped c. but are not carefull to come to a particular knowledge of God to know God to be their God and so to know God as to beleeue in him to feare him and to loue him to trust in him and to depend vpon him But if we would be saued and come to euerlasting life we must labour to attaine to a particular knowledge of God for the bare generall knowledge of God will not saue vs for
Pet. 2. 20. 21. 22. If after they haue escaped the pollutions of the world through the knowledge of the Lord and Sauiour Iesus Christ they are againe intangled therein and ouer come the latter end is worse with them then the beginning For it had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy Commaundement deliuered vnto them But it is happened vnto them according vnto the true prouerbe the dog is turned to his owne vomit againe and the Sow that was washed to her wallowing in the mire This is a very dangerous falling away but yet heare and consider of a more dangerous backsliding and a more fearfull falling away The second vniuersall falling away is when a man 2 By sinning against the holy Ghost What it is to sinne against the holy Ghost hauing beene inlighted by the holy Ghost with the knowledge of God and his Sonne Iesus Christ and hauing made a profession of Christ doth afterwards deny the truth against his owne knowledge and conscience doth maliciously oppose himselfe against the knowne truth and euen persecute those that professe the truth This is properly called the sinne against the holy Sinne against the holy Ghost why so called Ghost not because sinne can be so committed against the holy Ghost but it is also against the Father and the Sonne and when the holy Ghost is offended the Father is offended and the Sonne is offended for the Godhead is one But it is called the sinne against the holy Ghost because this sinne is committed against the proper and immedrate working of the holy Ghost which is to inlighten the minds and vnderstandings of men with the true knowledge of God and his Sonne Iesus Christ Now when the holy Ghost hath inlightned any one with the true knowledge of Iesus Christ and afterwards he so fall away from the truth that he deny Iesus Christ and malicously persecute the knowne truth this is to sinne against God and against Iesus Christ but properly and after a speciall manner it is to sinne against the holy Ghost inasmuch as he sinneth against the immediate inlightning of the holy Ghost Of this sinne against the holy Ghost with the fearfull state of those which fall into this sinne the Scripture euidently speakes the Apostle to the Hebrewes saith i Heb. 6. 4. 5. 6. It is impossible for those who were once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come if they shall fall away to renue them againe vnto repentance seeing they crucifie to themselues the Sonne of God afresh and put him to an open shame Againe he saith k Heb. 10. 26. 27. 28. 29. If we sinne wilfully after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes But a certaine fearfull looking for of iudgement and fieric indignation which shall deuoure the aduersaries He that despised Moses law died without mercie vnder two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troden vnder-foote the Sonne of God and hath counted the bloud of the couenant wherewith he was sanctified an vnholy thing and hath done despite vnto the Spirit of Grace From which words of the Apostle two things may be gathered Two things herein to be considered The one is the nature and quality of the sinne against the holy Ghost The other is the punishment due to the same First the nature and qualitie of this sinne is set forth by sixe things 1 The nature qualitie of the sinne against the holy Ghost shewed in sixe things They that sinne against the holy Ghost are 1 First inlightned with the knowledge of the truth 2 Secondly they haue a taste of the heauenly gift 3 Thirdly they are made partakers of the holy Ghost 4 Fourthly they haue had a taste of the good word of God 5 Fiftly they haue had a taste of the powers of the world to come 6 Sixtly after all this they so fall away that they crucifie the Sonne of God afresh they trample and tread vnder foote the bloud of the Couenant and count it an vnholy thing and doe despite vnto the Spirit of Grace Heer 's the Sinne. The second thing is the punishment which vsually 2 The punishment of them that sinne against the holy Ghost befals those that sinne against the holy Ghost and that 's three-fold The first is finall impenitencie they that sinne against the holy Ghost are stricken with a marueilous hardnes of heart so that they cannot repent they are past repentance 1 Finall impenitencie wherefore the Apostle saith l Heb. 6. 4. 5. 6. it is impossible for those who were once inlightned c if they shall fall away to renue them againe vnto repentance The second is neuer to be forgiuen they that sinne against the holy Ghost can haue no remission no forgiuenesse 2 Neuer forgiuen of sinnes they can haue no mercie shewed them m Mat. 12. 31. 32. All manner of sinne and blasphemie shall be forgiuen vnto men saith our Sauiour but the blasphemy against the holy Ghost shall not be forgiuen vnto men And whosoeuer speaketh a word against the sonne of man it shall be forgiuen him but whosoeuer speaketh against the holy Ghost it shall not be forgiuen him nether in this world nor in the world to come And in St Marke it s said n Mar. 3. 29. he that shall blaspheme against the holy Ghost hath neuer forgiuenesse This second punishment followeth vpon the first one is the cause of the other they that sinne against the holy Ghost shall neuer haue forgiuenesse because they haue not grace to repent true it is the mercie of God is great aboue all our transgressions and God denieth mercie to no sinner that doth truly repent and therefore if a sinner whosoeuer or whatsoeuer he be haue grace to repent him truly of his sinnes to beleeue the remission of his sinnes and to call and cry to God for mercy he may haue mercie but he that sinneth against the holy Ghost his heart is so hardned that he cannot repent but dies without repentance and therefore cuts himselfe off from mercie and forgiuenesse and so is the cause of his own damnation The third is a miserable and fearfull end They that 3 A fearfull end sinne against the holy Ghost vsually die a fearfull and shamefull death We haue two memorable examples hereof the one is of Iudas Iscariot one of the twelue who was inlightned with the knowledge of Iesus Christ he was the Disciple of Christ he preached Christ and wrought myracles in the name of Christ and yet afterwards fell away and that fearefully for he betrayed Christ for money but what was his end He came to a shamefull end for when
that vine and is knowne to be in Christ to haue faith in Christ by the fruits of a godly life If any man be in Christ hauing true iustifying faith he is also sanctified by the spirit of God he is renued inwardly in his minde and reformed outwardly in his life and conuersation He is a chang'd man he is not the same man that he was before for his heart is now purified by faith and his conscience is purged from dead workes to serue the liuing God if any man be in Christ and haue Christ dwelling in his heart by faith he hath a new heart a new mind a new will new affections new desires new purposes and new resolutions he hath new eyes new eares a new tongue new hands and new feete all is new not in regard of the Å¿ Nulla substantia nâ—ua câ—nditur qualitas duntaxat immutatur Bez. substance either of soule or bodie but of the qualitie and condition thereof for the faculties and powers of the soule as also the parts and members of the bodie remaine the same but in the new creation the euill qualities and dispositions the euill conditions of the inner and outward man are changed The vnderstanding that before was darke through ignorance is now inlightned with sauing knowledge the will which before was froward peruerse and stubborne is now framed to the will of God and the affections which were rebellious disordered and disobedient in the new creation are brought into order and framed to holy obedience The eye that hath offended by wandring lusting and coueting is now made a modest chast sober and contented eye The tongue that hath either offended God by blasphemie swearing cursing or any way taking the name of God in vaine or grieued a mans neighbour by railing words reuiling and reproachfull speeches by lying slandering backbiting false accusing detracting from the credit and estimation of others is now in the new creation made to be a tongue honourring God praysing and blessing God a tongue abhorring lies and speaking the truth vnto his neighbour a tongue speaking well to others and of others and of a fierie inflamed contentious tongue it is now a coole quiet and peaceable tongue The hands also that haue offended by fighting hurting wounding killing by violence crueltie oppression extortion robbing and by being vnmercifully shut against the poore in the new creation and change of life are made peaceable forbearing innocent and harmlesse yea mercifull liberall and open to the poore and needy And the feet which were swift to shed bloud and walked in the waies of wickednesse are now refrained from euery euill way The consideration of this that reformation of life is a signe of true faith hath a two-fold vse It serues First for instruction to teach vs as many as haue Vse 1 true iustifying faith indeede and in truth to giue restimony To giue testimony of our faith by a godly life The necessity thereof of our faith by a godly life and holy conuersation This is necessary for euery one that hath the true faith and makes a profession of the Gospell of Christ for a man by his godly life and holy conuersation doth three things which are excellent in a Christian For heereby First he glorifies God g Matth. 5. 16. Let your light so shine before 1 Glorifying God men saith our Sauiour that they may see your good workes and glorifie your father which is in heaueuen And againe he saith h Ioh. 15. 8. Heerein is my father glorified that yee beare much fruit By which our Sauiour giueth vs to vnderstand that when Christians so liue that they are seene and knowne to bring forth the fruit of good workes when then so liue as that they are good examples to others when that they so lead their liues as that by their godly conuersation honest behauiour and vnblameable life they shine before men heereby they glorifie God they honour God and cause men to blesse God for the good things which they see in them Secondly he adornes the Gospell of Christ and is an 2 Adorning the Gospell of Christ ornament to his profession for this cause the Apostle beseecheth the Ephesians to i Ephes 4. 1. walke worthy of the vocation wherewith they were called And exhorting the Philippians to a godly conuersation he saith k Phil. 1. 27. Let your conuersation be as it becommeth the Gospell of Christ 3 Stopping the mouthes of those which speake euill of the way of the Lord. Thirdly he stops the mouthes of those which are ready to open their mouthes and speake euill of them that feare God when they shall see and perceiue plainely that they which professe the Gospell of Christ in sincerity doe labour to walke conscionably before God and towards men when they shall see that they liue l Phil. 2. 15. blamelesse and harmelesse the sonneâ— of God without rebuke In a word when a Christian through sanctification of the Spirit is carefull to liue in obedience to the Commandements of God labouring and endeauouring with Zacharie and Elizabeth to m Luk. 1. 6. walke in all the Commandements of the Lord blamelesse this godly conuersation and vnblâ—meable life is able to stop the mouthes of prophane and wicked people as S. Peter also saith n 1 Pet. 2. 12. Hauing your conuersation honest among the Gentiles that whereas they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation And againe exhorting them to walke conscionably he saith o 1 Pet. 3. 16. Hauing a good conscience that whereas they speake euill of you as of euill doers they may be ashamed that falsly accuse your good conuersation in Christ Secondly this serues to reprooue those who vainely Vse 2 perswade themselues that they are in Christ are members Against those that say they haue faith and are not reformed in life of Christ haue faith in Christ and yet are not reformed in their liues But the truth is if any man be in Christ he is a new creature he is a new man hee hath put off the olde man which is corrupt and hath put on the new man which after God is created in righteousnesse and true holinesse In the new creation there is alteration and change in the minde in the will and affections in the eyes eares tongue hands c then looke vpon thy selfe ô man search thy selfe within and view thy selfe without is thy minde the same that it hath beene formerly doth it still mind earthly things is thy heart as much set vpon the world as euer it was are thy affections as disordered and thy passions as vnruly as in former-time and doe thy olde corruptions remaine in their full strength is there no change nor alteration in the inner man and the eye the same that it hath been as Iustfull as wanton and wandring as coueting as before is the tongue the same that
deserued punishment of sinne St Paul saith of the Gentiles p Rom. 1. 23. 24. 25. 26. 27. 28. they changed the glory of the vncorruptible God into an image made like to corruptible man and to birds and foure footed beasts and creeping things wherefore God gaue them vp to vncleannesse through the lusts of their owne hearts c. For this cause God gaue them vp vnto vile affections c. And God gaue them ouer to a reprobate minde to doe those things which are not conuenient Againe in his Epistle to the Ephesians he sheweth that the q Ephe. 4. 17. 18. 19. Gentiles walked in the vanitie of their minde hauing the vnderstanding darkned being alienated from the life of God through the ignorace that is in them because of the blindnesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse Pharaoh's r Exod. 4. 21. heart was hardned that he would not let Israell goe And to the sinner that hath despised the riches of Gods goodnesse and forbearance and long-suffering which should haue led him to repentance the Apostle saith Å¿ Rom. 2. 5. after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath shewing thereby that when God hath shewed his patience and long-suffering towards a sinner and the sinner repenteth not but still deferreth his repentance in the end the Lord will lay a heauie and sore iudgement vpon him hardnesse of heart so that now his heart is hardned he hath an impenitent heart a heart that cannot repent And sometimes the impenitent sinner is so forsaken of God and left to himselfe that he growes to desperation and then through the strong temptations of the Deuill he workes meanes to bring himselfe to some vntimely death as t 2 Sam. 17. 23. Ahitophel and u Mat. 27. 5. Iudas Now whereas the Lord doth iustly punish impenitent Vse sinners with such spirituall iudgements blinding To pray that God would soften our hard hearts their minds hardning their hearts and leauing them to themselues this should teach vs to pray vnto the Lord that he would giue vs grace to lay aside all pride of heart and stubbornnesse of minde and that the Lord would take away from vs our hard and stonie hearts and that by his good Spirit he would soften our hard hearts that we might be mooued to repentance when God calleth vs to repentance and that we might humble our selues before the Lord and tremble at his word For x Isa 66. 2. to this man will I looke faith the Lord euen to him that is poore and of a contrite spirit and trembleth at my word To this end let vs heare and receiue the exhortation of the Apostle to the Hebrewes y Heb. 3. 12. 13 take heede brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God but exhort one another daily while it is called To day lest any of you be hardned through the deceitfulnesse of sinne CHAP. XXII Of the eternall punishment of impenitent sinners and of the paines of hell And how this ought greatly to mooue vs to Repentâ—nce THe third punishment belonging to impenitent 3 Eternall Herein Two things sinners is eternall punishment concerning which I consider these two things First the place of their punishment Secondly the greatnesse and grieuousnesse of their punishment The place of punishment appointed for the wicked 1 The place of eternall punishment Two fold eternally to be punished and tormented is two-fold The one is the place from whence they shall be excluded The other is the place whither they shall be cast Touching the first The place from whence the wicked shall be excluded is the kingdome of God a 1 Câ—r 6. 9. The 1 The place from whence the wicked shall be excluded vnrighteous saith S. Paul shall not inherite the kingdome of God The wicked shall haue no possession or inheritance in heauen they shall be shut out of the kingdome of heauen they shall be cast from the glorious presence of God they shall be depriued of the cleare vision of God and they shall not see the face of God but shall be b 2 Thes 1. 9. punished as the Apostle saith with euerlasting destruction from the presence of the Lord and from the glory of his power And this losse of the kingdome of heauen to be depriued of the glorious presence of God neuer to see God to be excluded from the fellowship of the holy Angells and blessed Saints in heauen in a word to be thrust out of the place of happinesse neuer to see good day neuer to haue comfort any more is an vnspeakeable punishment yea a very hell In so much that a Father saith c Nâ—â—i autem quâ—a 〈◊〉 pâ—rtâ—â—escanâ— Gelienâ—â—nt ego tâ—men gloriae amissiâ—nem multo amarius 〈◊〉 ipsius Gelâ—enâ—â—â— dicâ—â—sse supplicium Chrysâ—n Math. Hom. 24. I know that many doe greatly stand in feare of hell but I say that the losse of glory in heauen is more bitter and grieuous then the punishment of hell it selfe This of the place from whence the wicked shall be excluded For the second the place whither they shall be cast 2 The place whither the wicked shall be cast is into vtter darkenesse as our Sauiour saith d Mat. 25. 30. cast ye the vnprofitable seruant into outer darkenesse there shall be weeping and gnashing of teeth And of this place our Sauiour againe saith e Mat. 13. 49. 50. at the end of the world the Angels shall come forth and seuer the wicked from among the iust and shall cast them into the furnace of fire there shall be wailing and gnashing of teeth This is that f Isa 30. 33. Tophet which is ordeined of old yea for the king it is prepared he hath made it deepe and large the pile thereof is fire and much wood the breath of the Lord like a streame of brimstone doth kindle it as saith the Prophet Isaiah And this place is said in the Reuelation to be a g Reu. 19. 20. lake of fire burning with brimstone And the h Reu. 20. 10. lake of fire and brimstone Now if the place prepared for the tormenting of the wicked and vngodly after this life be a place of outer darknesse where there is weeping gnashing of teeth if it be a furnace of fire if there be fire and much wood if the breath of the Lord like a streame of brimstone 2 The greatnesse and grieuousnesse of the punishment of the wicked in hell Their torment shall be doth kindle it and if it be a lake of fire and brimstone O then sure this must needs be a most fearefull place a place full of intollerable paine and torment And such is the place whither all impenitent sinners euen all wicked and vngodly men which haue liued wickedly and haue
place for the seruice of God was the Temple at Ierusalem For there in a more speciaâ—l manner God promised his presence as is euident by Salomons praier which he made vnto the Lord at the dedication of the Temple and by the Lords answer thereunto For Salomon praieth on this manner a 1 King 8. 28. 29. 30. Haue thou respect vnto the prayer of thy seruant and to his supplication O Lord my God to hearken vnto the cry and to the prayer which thy seruant prayeth before thee to day that thine eyes may be open towards this house night and day euen toward the place of which thou hast said my name shall be there that thou maist hearken vnto the praier which thy seruant shall make towards this place And hearken thou to the supplication of thy seruant and of thy people Israel when they shall pray towards this place and heare thou in heauen thy dwelling place and when thou hearest forgiue And the Lord graciously answered Salomon and said b 1 King 9. 3. I haue heard thy prayer and thy supplication that thou hast made before me I haue hallowed this house which thou hast built to put my Name there for euer mine eyes my heart shall be there perpetually To the Iewes this Temple that Salomon built was the place of Gods worship hither the people brought their sacrifices and burnt offrings here the people made their praiers twice a day And hither came all the c Deut. 16. 16. males three times in a yeare to worship God And at other times when they prayed they looked towards the Temple at Ierusalem where the Lord had promised his presence as may be gathered from these words of Salomons praier d 1 King 8. 29. Hearken thou to the supplication of thy seruant and of thy people Israel when they shall pray towards this place and by that which is mentioned concerning Daniels praying vnto his God e Dan. 6. 10. His windowes being open in his chamber toward Ierusalem he kneeled vpon his knees three times a day and prayed In a word the Temple at Ierusalem was the place where the Lord manifested his presence in a more glorious manner then in any other place in the whole earth be sides It may here be demaunded where is now the publique Quest place of Gods worship for as for Ierusalem it is defaced it s f Luk. 19. 44. layd euen with the ground And as for the Temple it is destroied and there is not one stone left vpon another neither is the Lords presence so graciously there now as it was in the dayes of Salomon and in the daies of the Kings of Iudah which succeeded him I answere that the Temple at Ierusalem was to continue not for euer but onely for a time euen till Christ Answ came And after Christ then the Temple at Ierusalem ceased to be any more the certaine set place of Gods publique worship as our Sauiour Christ saith to the woman of Samaria g Ioh. 4. 21. Woman belieue me the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father And againe h Ver. 23. The houre commeth and now is when the true worshippers shall worship the Father in spirit and in truth Againe our Sauiour Christ saith i Math. 18. 20. Where two or three are gathered together in my name there am I in the middest of them Now whereas God is still to be worshipped and that Christians are to worship God not onely in priuate but also in publique its necessary that Christian people haue decent places for the publike worship of God which places are our materiall Churches It is apparent that the Iewes euen whiles that the Temple stood had their k Luk. 4. 15. 16. Synagogues in their Cities whither the people which were not nigh to Ierusalem came to worship God and where l Acts. 15. 21. Moses was preached being read in the Synagogues euery Sabboth day So the ancient Christians had their m Euseb eccles hist l. 9. c. 10. Oratories that is houses of prayer Which were the Lords houses And as the Synagogues were to the Iewes and Oratories to the Christians in the first times such are our materiall Churches to vs in our times So that when Christian people are assembled together in the name of Christ to pray vnto God to praise God to heare his holy word and to be partakers of the Sacraments then we may truely say of the publique place as Iacob said of Bethel n Gen. 28. 16. 17. Surely the Lord is in this place And againe How dreadfull is this place This is none other â—â—t the house of God and this is the gate of heauen The consideration of this that there is in the time of the Gospell a publique place for the publique worship of God euen the materiall Church which may be called the house of God and the house of Prayer serues Fiâ—st for instruction and that Vse 1 First to teach vs to bee deligent in frequenting and 1 To frequent the house of God comming to the house of God duely and diligently to resort to the publique place of Gods worship to â—oyne with the congregation in praying and praising God in hearing the word and receiuing the Sacrament This dutie the Prophet Esay teacheth vs saying o Isa 2. 2. It shall come to passâ— in the last days that the mountaine of the Lords house shall bee established in the top of the mountaines and shall bee exalted about the hils and all nations shall flow vnto it And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and hee will teach vs of his wayes and wee will walke in his pathes The mountaine of the Lord was the Temple of the Lord at Ierâ—salem which stood vpon p 2 Chron. 3. 1. mount Moriah whiâ—her the Iewes came to worship God but now the mountaine of the Lord is exalted aboue the hills and all Nations flow vnto it Now the mountaine of the Lord is where the Gospell is preached and in euery place where the name of the Lord is called vpon The Church of England is the mountaine of the Lord and our particular Churches where the Congregation is assembled together for the worship of GOD are holy mountaines And therefore all that be zealous of the Lord alâ— that loue the Lords house and all that delight to bee in the holy mountaine of the Lord should frequent the house of God and bee willing and ready to come vp to the publique place of Gods worship and not onely be forward themselues to come to the house of the Lord but to call vpon their Children and Seruants and to say to their friends and neighbours Come yee and lâ—t vs goe vp to the Mountaine of the Lord to the house of thâ— God of Iacob and he will teach vs of
his wâ—yes and we will walke in his pathes And all Christian people are bouâ—d to frequent and diligently to come vnto the Reasons to moâ—ue vs to frequent the house of God house of God the publique place of Gods worship there to make supplications prayers intercessions and giuing of thankes there to heare the word of God and â—o be partakers of the Sacraments and that for these reasons First the Scripture exhorteth vnto it the Psalmist 1 Scripture saith q Psâ—l 14â— 1. Sing vnto the Lord a new song and his praisâ— in the congregation of Saints Againe r Psal 150. 1. Praise God in his Sanctuarie And againe he saith Å¿ Psal 95. 2. Let vs come before his presence with thankesgiuing t Verse 6. O come let vs worship and bow downe let vs kneele before the Lord our maker Thus the Scripture exhorteth to come to the house of God and to worship God in the publique place of Gods worship Secondly it was the custome of the people both in 2 Custome of the Church of God Christs time and after to come to their Synagogues euery Sabboth day to worship God and to heare the word of God read and preached vnto them for S. Luke saith that Iesus u Luk. 4. 16. came to Nazareth where he had beene brought vp and as his custome was he went into the Synagogue on the Sabboth day and stoode vp for to reade And in the Acts of the Apostles he saith x Acts 15. 21. Moses of the olde time hath in euery Cittie them that preach him being read in the Synagogues euery Sabbath day Thirdly good men haue had great loue to the house of 3 Good men haue had great loue to the house of God God to the publique place of Gods worship insomuch that when they might haue free accesse to the house of God they haue reioyced and beene exceeding glad as Dauid saying y Psal 122. 1. I was glad when they said vnto me let vs goe into the house of the Lord. Contrariwise when they could not come to the house of God to the publique place of Gods worship to ioyne with the congregation in praying and praising God they haue beene exceeding sad and sorrowfull heauie hearted their soules haue beene euen cast downe within them Such was Dauids zeale to the house of the Lord saying z Psal 42. 1. 2. 3 4. 5. As the Hart panteth after the water brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God When shall I come and appeare before God My teares haue beene my meate day and night while they continually say vnto mee where is thy God when I remember these things I powre out my soule in me for I had gone with the multitude I went with them to the house of God with the voice of ioy praise with a multitude that kept holy day Why art thou cast downe O my soule and why art thou disquieted in me hope thou in God for I shall yet praise him for the helpe of his countenance And againe he saith a Psal 84. 1. 2. How amiable are thy Tabernacles O Lord of hostes my soule longeth yea euen fainteth for the courts of the Lord my heart and my flesh crieth out for the liuing God Fourthly It is meete and right that vpon the Lords 4 It is meete and requisite on the Lords day to be in the Lords house day we be found in the Lords house for what house can a man be in better then in Gods house What better company can a man desire to haue then the companie of the godly or what better fellowship then the fellowship of the faithfull what talke what communication what conference can be better then to speake vnto God by prayer and to heare God speake vnto vs out of his holy word or what better mirth then in Gods house to sing Psalmes to the praise of God Now the consideration of these things should make vs euery one more diligent in frequenting the house of God Secondly seeing that there are places consecrated and 2 To come into Gods house with reuerence and humility set apart for the publike worship of God this may teach vs to come into the house God with all reuerence and humility when we come for these holy ends to pray to God to praise God to heare his holy word and to bee partakers of the Sacraments for in the performance of these sacred duties the Lord is present and the holy Angels are present and God is holy his Angels are holy and his word is holy for this cause Moses comming into the presence of the Lord is commanded to put his shoes off his feete b Exod. 3. 5. Put off thy shoes from off thy feet for the place wheron thou standest is holy ground And Salomon giues vs this direction about the manner of our comming into the house of God c Eccles 5. 1. Keâ—pe thy foot when thou goest to the house of God Wherefore when we are going into the house of God it is good to say with Dauid d Psal 5. 7. In thy feare will I worship toward thy holy temple Secondly this serues for reprehension and it reprooues Vse 2 First Those that are negligent in comming to the 1 Against those who are negligent in comming to the house of God house of God many haue little care to frequent Gods house and make no conscience of sanctifying the Sabboth and keeping holy the Lords day Who dedicate that day not to God but to Bacchus and Venus making it a day of reuelling and banquetting a day of wantonnesse and wickednesse who instead of saying one to another Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob say Come let vs goe to the Alehouse let vs sit there let vs eate and drinke and rise vp to play Is not this plainely to despise Gods house and to set light by the place of Gods worship Others are so ouercome with worldlinesse that they are loath to spare so much time as to consecrate one day of seauen to the seruice of God Hence it is that some cannot keepe their hands from doing some seruile worke vpon the Sabbath day and that others lest they should misse their market or not come to their iournies end at the set time labour and trauaile and ride on their iourney vpon the Lords day and that when there is no absolute necessity but that their iourney and businesse might be otherwise conueniently disposed of if worldlinesse had not taken too great a rooting in their hearts Such people had therfore need to repent of their neglect in comming to the publique place of Gods worship and to be carefull that they henceforward e Isay 5â— 13. turne away their foot from doing their owne pleasure and doing their owne waies on the Lords holy-day Secondly seeing that our
materiall Churches are the 2 Against those which profane the house of God by any disorder places of Gods worship this reprooues those who prophane the house of God by any manner of disorder For this cause our Sauiour Christ was displeased to see the Temple of the Lord prophaned by those that sold Oxen and Sheepe and Doues and changers of money insomuch that he made a f Iohn 2. 15. scourge of small cords and droue them all out of the Temple And S. Marke saith that hee g Marke 11. 16. would not suffer that any man should carry any vessell thorough the Temple And yet this Temple was not the Sanctuary but onely the Court of the Temple which Christ would not haue to be prophaned Thirdly here they are reprooued who are backward 3 Against those who will not willingly contribute to the maintenance reparation of the Church and vnwilling to contribute to the necessarie maintenance and reparation of the materiall Church Dauid that holy man of God did purpose such was his zeale to build a house for the Lord for he reasoned thus h Sam. 7. 2. I dwell in a house of Cedar but the Arke of God dwelleth within curtaines This saying of Dauid is verified with many in many places of our Land though they cast not so farre as Dauid did neither haue hearts so zealously affected as Dauid had for many men build faire and goodly houses for themselues but build whatdoe I say build repaire not the houses of God which are built to their hands and many men are careful enough to beautifie and adorne their owne houses with great cost but care not in what case the house of God be They dwell in their i Hagg. 1. 4. sieled houses and suffer the house of God to lye wast Let such men search their owne hearts and they shall finde that they come farâ—e short of Dauids zeale to the house of God CHAP. XI Of the priuate place of praier where of domesticall or Houshold praier and also of Secret praier in the Chamber or in any secret place AS publique praier hath ordinarily a certaine set 2 The priuate place of prayer Twofold place the house of God so hath also priuate praier and the place for priuate praier is twofold The one domesticall in the house with the familie the other secret in the chamber or in any other secret place In the house First of domesticall or houshold praier In handling whereof I will Therein Two things First shew to whom this dutie chiefely belongeth Secondly vse reasons to perswade thereunto For the First The performance of houshold praier 1 To whom the performance thereof chiefely belongeth namely to the Master of the house together with the familie is a dutie chiefely and principally belonging to housholders to Parents and masters of families As vpon the Lords day Parents and masters of families are bound not only to come to the house of God themselues but likewise to bring with them their children and seruants to the publique worship of God so likewise in the house Parents and Masters of families are bound morning and euening and at all times of the day when they receiue their meate to pray to God and to praise God either themselues if they haue knowledge and abilitie to performe the same or else to see it performed by some other and that through their default praier and thanksgiuing be not omitted And that for these reasons And that First This is our daily seruice and spirituall sacrifice 1 In regard of order and to auoid confusion in the familie morning and euening to call vpon the name of the Lord to pray vnto him and to praise him in the morning before we beginne our worke at our meales when we receiue our meate and at night when we haue ended our busines before we say vs downe to sleepe now there ought to be an order for the obseruing of this seruice and worship of God and to whom in all the family should this care and dutie belong to see this seruice performed but to him who is the head of the house so then the care of the performance of this dutie lies principally vpon the master of the house in regard of order and to auoide confusion in the familie Secondly this dutie of worshipping God and doing 2 Parents and masters of houses are so charged and commanded him seruice priuately in the house is a dutie wherewith Parents and masters of families are charged Moses the the man of God exhorting the Children of Israel to obedience directeth his speech to the heades of the houses the masters of families saying These words which I command thee this day shall be in a Deut. 6. 6. 7. thine heart thou shalt teach them diligently vnto thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest vp So the obseruation of the Sabbath lieth chiefely vpon all heads of houses and masters of families they must not only sanctifie the Sabbath themselues but likewise see that their children and seruants doe sanctifie it for it s said Remember the Sabbath day to keepe it holy c. In it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man-seruant nor thy maid-seruant c. Now the Sabbath is sanctified not onely by reading the Scriptures hearing the word meditation c. But likewise by praying and praising God and that not only publiquely in the Church but also priuately at home where Parents and Masters of families haue the chiefe command Wherefore I conclude that the care of performing the dutie of praying b Exod. 20. 8. 9. 10. and praysing God in the familie belongs to the master of the familie 2 Reasons to perswade to Hous Now the reasons which may perswade all parents house-holders to the practise of this dutie are these First Examples of holy and good men Abraham receiueth 1 Good men haue vsed it this commendation from the Lord c Gen. 18. 19. I know him that he will commaund his children and his houshold after him and they shall keepe the way of the Lord. Abraham had care to instruct his children and seruants in the wayes of the Lord and to teach his houshold how to worship God When Abraham pitched his tent on the mountaine on the d Gen. 12. 8. East of Bethel there he builded an altar vnto the Lord and called vpon the Name of the Lord. That is as e Muscul in Gen. 12. some expound it he called together his house holde and there instructed them concerning the true worship of the true and onely God he prayed with them and offered sacrifice to the Lord. Ioshua hath this worthie saying to the children of Israel f Iosh 24. 15. choose you this day whom you will serue whether the gods which your fathers
helpeth vs in our prayers three wayes I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and supplications Now the Spirit of God helpeth vs in our prayers three waies First teaching vs to pray aright to aske things lawfull and according to the will of God For we know not 1 Teaching vs to pray aright saith the Apostle what we should pray for as we ought but the spirit it selfe maketh intercession for vs with groanings which cannot be vttered Secondly in praying we haue manie distractions 2 Causing vs to attend to the things which we pray for wandring thoughts vaine imaginations which trouble vs and draw away our mindes and herein the Spirit helpeth our infirmities the Spirit helpeth vs to withdraw our minds from the world and to draw vp our hearts vnto God and causeth vs to be more attentiue vpon the things that we pray for Thirdly many are the afflictions tribulations and 3 Stirring vp the heart to pray with sighs and groaning temptations of the godly they haue many perturbations which so trouble and distemper them of times that they finde a marueilous vnfitnesse to pray and if they set themselues to pray cannot pray as they would herein the Spirit helpeth our infirmities in this case the spirit it selfe maketh intercession for vs with groanings which cannot be vttered that is the Spirit doth stirre vp in the soule deuoutly affected holy sighes and spirituall groanings which crie alowd in the eares of the Lord. This hath vse First for instruction to teach vs before we pray to Vse 1 pray for the assistance of Gods good spirit to be with Before we pray to craue the assistance of Gods holy spirit vs to guide and direct vs to aide and helpe vs in praying to teach vs what to pray for and how to pray and to helpe vs from wandring in our thoughts while we are praying Secondly for consolation to the children of God Vse 2 when as in regard of afflictions and temptations they The righteous receiue comfort that the good spirit of God helpeth them to pray finde an vnfitnesse to pray and in regard of their infirmities they haue many distractions and wandring thoughts in praying or by reason of great griefe and heauinesse of heart they cannot vtter words or cannot expresse their mindes in such words as they desire from hence they may gather consolation comfort to their troubled soules the Spirit of God is our helper the Spirit helpeth our infirmities the Spirit causeth vs to pray and crie c Rom. 8. 15. Abba father and if words faile then the Spirit stirres vp deuotion in the heart causing the heart to pray and crie alowd The Spirit it selfe maketh intercession for vs with groanings which cannot be vttered CHAP. XIX Of the second helpe and furtherance of Prayer Fasting REligious Fasting is the second helpe and furtherance 2 Religious fasting Therein three things of Prayer In handling whereof I will First shew the right manner of obseruing a Fast Secondly I will set downe the right vse and the chiefe ends of Fasting Thirdly I will make it manifest that such fasting in the right manner and to the right end is a great helpe and furtherance to our prayers To the first In the right manner of obseruing a Fast 1 The right manner of obseruing a true fast To which foure things are required that it may please God there are foure things required First when we fast either publiquely or priuately it is required that we abstaine from all meate and drinke so long as the fast is continued The greeke word which signifieth to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fast is asmuch in signification as b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eat giuing vs thereby to vnderstand that all the time of 1 To fast from all meate our appointed fast we must not eate Thus we finde Dauid fasting till night and would eat nothing till the Sunne was downe for c 2. Sam. 3. 35. when all the people came to cause Dauid to eate meat while it was yet day Dauid sware saying So doe God to me and more also if I taste bread or ought else till the Sunne be downe Notwithstanding herein there must be a respect had of the constitution of the bodie how the bodie is able to continue and hold out the set time of the fast without fainting whtrefore one saith d Dometur caro non interimatur let the flesh be tamed not destroyed For God doth not require that we should destroy the flesh and hurt the body with fasting but onely that we tame the flesh and humble the body Secondly in fasting we must abstaine not onely from 2 To abstaine from all sinne all meat but likewise from all sinne for want of which abstinence from sin the Lord dislikes of the abstinence from meat the people say c Isa 58 3. 4. wherefore haue we fasted and thou seest not Wherefore haue we afflicted our soule and thou takest no knowledge And the Lord answereth them behold in the day of your fast you find pleasure and exact all your labours Behold ye fast for strife and debate and to smite with the fist of wickednesse The Lord reproued them for fasting on this manner Chrysostome saith f Non ciborum abstinentia ieiunium oporatur sed abstinentia peccatorum Chry. ad pop Antioch Hom. 22. It is not the bare abstaining from meates that makes the good fast but abstaining from sinnes as well as from meats Not onely the stomacke should fast from meats but all the members of the bodie should fast from sinne the heart should fast from hatred and malice and enuie the tongue should fast from blasphemous words from slanderous speeches and from all corrupt and filthie communication the eyes should fast from beholding vanitie the eares should fast from receiuing tales the hands should fast from working wickednesse and the feete should fast from walking the pathes of vnrighteousnesse When we fast we should not taste of the bread of malice that 's sowreleauened bread nor touch the daintie meat of carnall pleasure that 's a surfetting meat but we ought to abstaine from euill thoughts sinfull words and wicked deeds for these are all vncleane meat and defile a man as saith our Sauiour g Mat. 15. 19. 20 out of the hart proceed euil thoughts murders adulteries fornications thefts false-witnesse blasphemies These are the things which defile a man Thirdly in the day of our fast we ought to be exercised 3 To be exercised in doing of good Two-fold in doing of good doing workes of Pietie and Charitie First workes of Pietie spending that day in holy 1 To doe works of pietie and religious duties as praying and praising God reading the Scriptures meditating vpon the word of God and his workes as did Cornelius for he saith vnto Peter h Act. 10. 30. foure dayes agoe I was fasting